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.
alone that it passes in the world or is believed we have added to it many bookes upon our owne judgement and yet thinke it not sufficient for the guidance of men in the worship of God and their obedience they owe unto him yet do they blush are they ashamed as a thiefe when he is taken nay do they not boast themselves in their iniquity and say they are sold to worke all these abominations The time is coming yea it is at hand wherein it shall repent them for ever that they have lifted up themselves against this sacred grant of the wisdome care love and goodnesse of God Sundry other branches there are of the Abominations of these men besides those enumerated all which may be reduced to these three corrupt and bloody fountaines 1. That the Scripture at best as given out from God and as it is to us continued was and is but a partiall revelation of the will of God the other part of it which how vast and extensive it is no man knowes for the Jewes have given us their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Mishna and Gemara These kept them lockt up in the breast or chaire of their holy Father beeing reserved in their magazine of Traditions 2. That the Scripture is not able to evince or manifest its selfe to be the Word of God so as to enjoy and exercise any Authority in his name over the soules and consciences of men without an accession of Testimony from that combination of politicke worldly minded men that call themselves the Church of Rome 3. That the Originall copies of the Old and New Testament are so corrupted ex ore tuo serve nequam that they are not a certaine standard and measure of all doctrines or the touch-stone of all Translations Now concerning these things you will find somewhat offered unto your considerations in the ensuing discourses wherein I hope without any great alterâ—ation or disputes to lay downe such principles of truth as that their Idoll imaginations will be found cast to the ground before the sacred Arke of the word of God and to lye naked without wisdome or power It is concerning the last of these only that at present I shall deliver my thoughts unto you and that because we begin to have a new concernment therein wherewith I shall afterward acquaint you Of all the Inventions of Sathan to draw off the minds of men from the word of God this of decrying the authority of the Originalls seems to me the most pernicious At the beginning of the reformation before the Councill of Trent the Papists did but faintly and not without some blushing defend their vulgar Latine Translation Some openly preferred the Originall before it as 1 Cajetan Erasmus 2 Vives and others Yea and after the Councell also the same was done by Andradius 3 â—erarius 4 Arias Montanus 5 Masius 6 and others For those who understood nothing but Latine amongst them and scarcely that whose ignorance was provided for in the Councill I suppose it will not be thought meet that in this case we should make any account of them But the State of things is now altered in the world and the iniquity which first wrought in a mystery being now discovered casts off its vizard and grows bold nihil est audacius istis deprensis At first the designe was mannaged in private writings Melchior Canus 7 Gulielmus Lindanus 8 Bellarminus 9 Gregorius de Valentia 10 Leo Castrius 11 Huntlaeus 12 Hanstelius 13 with innumerable others some on one account some on another have pleaded that the Originalls were corrupted some of them with more impudence than others Leo Castrius as Pineda observes raves almost where ever he falls on the mention of the Hebrew text Sed is est Author saith he dum in hujusmodi Ebraizationes incidit vix sui compos bono licet zelo tamen vel ignoratione rerum quarundam vel vehementiori aliquâ affectione extra fines veritatis modestiae rapitur si ex hujusmodi tantum unguibus Leonem illum estimaremus non etiam ex aliis praeclaris conatibus aut murem aut vulpem censeremus aut canem aut quiddam aliud ignobilius Yea Morinus who seems to be ashamed of nothing yet shrinks a little at this mans impudence and folly Apologetici libros saith he sex bene longos scripsit quibus nihil quam Judaeorum voluntarias malignas depravationes demonstrate nititur zelo sanè pio scripsit Castrius sed libris Hebraicis ad tantum opus quod moliebatur parum erat instructus In the steps of this Castrius walkes Huntley a subtie Jesuite who in the treatise above cited ascribes the corruption of the Hebrew Bible to the good providence of God for the honour of the vulgar Latine But these with their companions have had their mouths stopt by Reinolds Whitaker Junius Lubbertus Rivetus Chamierus Gerardus Amesius Glassius Alstedius A mama and others So that a man would have thought this fire put to the house of God had been sufficiently quenched But after all the endeavours hitherto used in the daies wherein we live it breaks out in a greater flame they now print the Originall it selfe and defame it gathering up translations of all sorts and setting them up in competition with it When Ximenius put forth the Complutencian Bibles Vatablus his Arias Montanus those of the King of Spaine this Cockatrice was not hatcht whose fruit is now growing to a flying fiery Serpent It is now but saying the ancient Hebrew letters are changed from the Samaritane to the Chaldean the points or vowels and accents are but lately invented of no Authority without their guidance and direction nothing is certaine in the knowledge of that tongue all that we know of it comes from the translation of the 70 the Jews have corrupted the old Testament there are innumerable various lections both of the old and new there are other copies differing from those we now enjoy that are utterly lost So that upon the matter there is nothing left unto men but to choose whether they will be Papists or Atheists Here that most stupendious fabrick that was ever raised by inke and paper termed well by a learned man magnificentissimum illud quod post homines natos in lucem prodiit unquam opus biblicum I mean the Parisian Bibles is prefaced by a discourse of its Erector Michael de Jay wherein he denies the Hebrew text prefers the vulgar Latine before it and resolves that we are not left to the word for our rule but to the Spirit that rules in their Church pro certo igitur atque indubitato apud nos esse debet vulgatam editionem quae communi catholicae Ecclesiae linguâ— circumfertur verum esse genuinum sacrae Scripturae fontem hanc consulendam ubique inde fidei dogmata repetenda ex quo insuper consentaneum est vera ac certissima fidei Christianae autographa in
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
Stories they recorded the Promises of Christ the Prophesies of Gospell times they gave out and revealed were not their own not conceived in their minds not formed by their Reasonings not retained in their memories from what they had heard not by any means before hand comprehended by them 1 Pe. 1. 10 11. but were all of theÌ„ immediately from God there being only a passive concurrence of their rational faculties in their Reception without any such active obedience as by any Law they might be obliged unto Hence Sect. 7. 2ly God was so with them and by the Holy Ghost so spake in them as to their receiving of the word from him and their delivering of it unto others by speaking or writing as that they were not themselves enabled by any habituall light knowledge or Conviction of Truth to declare his Mind and Will but only acted as they were immediately moved by him Their Tongue in what they said or their hand in what they wrote was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more at their own disposall than the Pen is in the hand of an expert Writer Sect. 8. Hence as farre as their own Personall concernments as Saints and Believers did lye in them they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a diligent inquiry into and investigation of the things which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Christ that spake in themselves did signify 1 Pet. 1. 10 11. Without this though their Visions were expresse so that in them their eyes were said to be open Numb 24. 3 4 yet they understood them not Therefore also they studied the writings and Prophesies of one another Dan. 9. 2. Thus they attained a saving usefull habituall knowledge of the Truths delivered by themselves and others by the Illumination of the Holy Ghost through the study of the Word even sâ—we Psal 119 104. But as to the receiving of the Word from God as God spake in them they obtained nothing by study or Meditation by enquiry or Reading Amos. 7. 15. Whether we consider the matter or manner of what they received and delivered or their receiving and delivering of it they were but as an instrument of Musick giving a sound according to the hand intention and skill of him that strikes it Sect. 9. This is variously expressed Generally it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word was to this or that Prophet which we have rendred the word came unto them Ezek. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it came expresly essendo fuit It had a subsistence given unto it or an effectuall in-being by the Spirits entring into him vers 14. Now this coming of the Word unto them had oftentimes such a Greatnesse and Expression of the Majesty of God upon it as it filled them with dread and Reverence of him Heb. 3. 16 and also greatly affected even their outward man Dan. 8. 27. But this dread and terrour which Satan strove to imitate in his filthy Tripodes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was peculiar to the Old Testament and belonged to the paedagogie thereof He. 12. 18 19 20 21. The Spirit in the declaration of the New Testament gave out his mind and will in a way of more Liberty and Glory 2 Cor. 3. The exprâ—ssnesse and immediacy of Revelation was the same but the manner of it related more to that glorious liberty in fellowship and Communion with the Father whereunto Believers had then an accesse provided them by Jesus Christ Heb. 9. 8. Ch. 10. 19 20. Ch. 12. 23 24. So our Saviour tels his Apostles Mat. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are not the Speakers of what you deliver as other men are the figment and imagination of whose hearts are the fountaine of all that they speake And he addes this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of the Father is he that speaketh in you Thus the Word that came unto them was a Book which they took in and gave out without any alteration of one tittle or syllable Ezek. 2. 8 9 10 11. Chap. 3. 3. Revel 10. 9 10 11. Sect. 10. Moreover when the Word was thus come to the Prophets and God had spoken in them it was not in their power to conceale it the hand of the Lord being strong upon them They were not now only on a generall account to utter the Truth they were made acquainted withall and to speake the things they had heard and seen which was their common Preaching work according to the analogie of what they had received Act. 4. 20 but also the very individuall Words that they had received were to be declared When the word was come to them it was as a fire within them that must be delivered or it would consume them Psal 39. 3. Jer. 20. 9. Amos. 3. 8. Chap 7. 15 16. So Jonah found his attempt to hide the Word that he had received to be altogether vaine Sect. 11. Now because these things are of great importance and the foundation of all that doth ensue namely the discovery that the Word is come forth unto us from God without the least mixture or intervenience of any medium obnoxious to fallibility as is the wisdome Truth Integrity knowledge and memory of the best of all men I shall further consider it from one full and eminent declaration thereof given unto us 2 Pet. 1. 20 21. The words of the Holy Ghost are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing this first that no prophâ—sy of Scripture is of any private interpretation for the Prophesy came not in old time by the will of man but Holy men of God spake as they were moved by the Holy Ghost Sect. 12. That which he speaks of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophesy of Scripture or written Prophesy There were then traditions among the Jewes to whom Peter wrote exalting themselves into competition with the written Word which not long after got the Title of an or all Law pretending to have it's Originall from God These the Apostle tacitly condemnes and also shewes under what formality he considered that which vers 19. he termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Prophesy namely as WRITTEN The written word as such is that whereof he speakes Above 50 times is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament put absolutely for the Word of God And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used in the Old for the Word of Prophesy 2 Chron. 21. 12. It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16 The Writing or Word written is by inspiration from God Not only the Doctrine in it but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its selfe or the Doctrine as written is so from him Sect. 13. Hence the Providence of God hath manifested it's selfe no lesse concerned in the preservation of the writings then the doctrine contained in them The writing it's selfe being the Product of his own eternall counsell for the preservation of the
〈◊〉 〈◊〉 〈◊〉 and justly We begin a little to late to see whether mens bold Conjectures in correcting the Originall Text of the Scriptures are like to proceed Her 's no colour for a various Lection one Copy it seemes by Stephen read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ground by an evident errour and such mistakes are not to be allowed the name or place of various Readings But yet sayes Camero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a Resolution and Interpretation as is made by Revelation He addes that in that sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the 70 in the businesse of Joseph's Interpretation of Pharaoh's Dreame Gen. 40 which was by Revelation But indeed the word is not used in that Chapter However he falls in with this sense as doe Calvin and Grotius that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to our Interpretation of the Prophets but to the Way and manner of their receiving the Counsell and Will of God Sect. 18. And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an Interpretation of the Word of prophesy given out by writing as our Translation beares it is an Expression that can scarcely have any tollerable sense affixed unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes the first giving out of it's Word not our after consideration of it's sense and meaning And without this sense it stands in no coherence with nor opposition to the following sentence which by it's causall connexion to this manifests that it renders a Reason of what is herein affirmed in the first place and in the latter turning with the adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an opposition unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Prophesie came not at any time by the will of man but holy men of God spake as they were moved by the Holy Ghost What Reason is in the first part of this verse why the Scripture is not of our private interpretation or what opposition in the latter to that Assertion Nay on that supposall there is no tollerable correspondency of discourse in the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But take the Word to expresse the coming of the Prophesie to the Prophets themselves and the sense is full and Cleare Sect. 19. This then is the intention of the Apostle the Prophesie which we have written the Scripture was not an issue of mens fancied Enthusiasmes not a product of their own minds and Conceptions not an Interpretation of the Will of God by the understanding of man that is of the Prophets thēselves neither their rational apprehensions Enquiries conceptions of fancy or Imaginations of their hearts had any place in this businesse no selfe Afflation no rational meditatiō managed at liberty by the understandings Wills of men had place herein Sect. 20. Of this saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing judging and determining this in the first place This is a Principle to be owned and acknowledged by every one that will believe any thing else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to know to perceive to understand but also to judge own and acknowledge This then in our Religion is to be owned acknowledged submitted unto as a Principle without further dispute To discover the Grounds of this submission and Acknowledgment is the businesse of the ensuing discourse Sect. 21. That this is so indeed as before asserted and to give a Reason why this is to be received as a Principle he addes ver s 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word of Prophesy which we have written is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of private conception for it came not at any time by the will of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the passive Conjugation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes at least to be brought in more than merely it came It was brought into them by the Will of God The Affirmative as to the Will of God is included in the negative as to the will of man Or it came as the voice from heaven to our Saviour on the mount vers 18 where the same word is used So Eze. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essendo fuit verbum it was brought into him as was shewed before Thus God brought the word to them and spake in them in order of nature before he spake by them As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was brought to them it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the Lord Ge. 3. 8. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jewes call it as spoken by them or written it was properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum Dei the word of God which by his immediate voice he signified to the Prophets Thus some of them in visions first eat a written book and then prophesi'd as was instanced before And this is the first spring of the Scripture the beginning of it's emanation from the Counsell and Will of God By the Power of the Holy Ghost it was brought into the organs or instruments that he was pleased to use for the Revelation and declaration of it unto others Sect. 22. That which remaines for the compleating of this dispensation of the Word of God unto us is added by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Word was thus brought to them it was not left to their understandings Wisdomes Minds Memories to order dispose and give it out but they were borne acted carried out by the Holy Ghost to speake deliver and Write all that and nothing but that to every tittle that was so brought to them They invented not Words themselves suited to the things they had learned but only expressed the Words that they received Though their mind and understanding were used in the choise of Words whence arises all the difference that is in the manner of expression for they did use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words of Will or choise yet they were so guided that their words were not their owne but immediately supplyed unto them and so they gave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing of uprightnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words of truth it 's selfe Ecles 12. 10. Not only the Doctrine they taught was the Word of truth Truth it's selfe Joh. 17. 17 but the Words whereby they taught it were Words of truth from God himselfe Thus allowing the contribution of passive instruments for the Reception and Representation of words which answers the mind and tongue of the Prophets in the coming of the voice of God to them every Apex of the written word is equally divine and as immediatly from God as the voice wherewith or whereby he spake to or in the Prophets and is therefore accompanyed with the same Authority in it's selfe and unto us Sect. 23. What hath been thus spoken of the Scripture of the old Testament must be also affirmed of the new with this addition of advantage and
preheminence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 3. it received it's beginning of being spoken by the Lord himselfe God spake in these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Son Heb. 1. 1. Sect. 24. Thus God who himselfe began the writing of the Word with his own finger Exod. 31. 11 after he had spoken it Exod. 20 appointing or approving the writing of the rest that followed Deut. 31. 12. Josh 23. 6. 1 King 2 3. 2 King 14. 6. 2 King 17. 13. 1 Chron. 21. 15. 2 Chron. 25. 4 4. Ezek. 2. 9 10. Hab. 2. 2. Luk. 16. 29. Joh. 5. 39. Joh. 20. 31. Act. 17. 11 doth lastly command the close of the immediate Revelation of his Will to be written in a Book Re. 1. 11 and so gives out the whole of his Mind and counsell unto us in writing as a mercifull and stedfast reliefe against all that confusion darknesse and uncertainty which the vanity folly and loosnesse of the minds of men drawne out and heightned by the unspeakable alterations that fall out amongst them would otherwise have certainly run into Sect. 25. Thus we have laid down the Originall of the Scriptures from the Scripture it 's selfe and this Originall is the basis and foundation of all it's Authority Thus is it from God entirely from him As to the Doctrine contained in it and the Words wherein that Doctrine is delivered it is wholly his what that speakes He speakes himselfe He speakes in it and by it and so it is vested with all the morall Authority of God over his Creatures CHAP. II. The maine Question proposed to consideration How we may know assuredly the Scripture to be the word of God The Scripture to be received by divine faith The Ground and foundation of that faith enquired after The Answer in the Generall Thesis of this discourse The Authority of God that foundation The way whereby that Authority is evidenced or made knowne What is meant by the Authority of the Scriptures Authority is in respect of others First generall Evidence given to the Thesis laid downe The various wayes of Gods Revealing him selfe and his mind 1 By his works 2. By the light of nature 3. By his word Each of these evince themselves to be from him His word especially Sect. 1. HAving laid in the foregoing Chapter the foundation that we are to build and proceed upon I come now to lay downe the Enquiry whose Resolution must thence be educed That then which we are seeking after is How We and the rest of men in the world who through the mercifull dispensation of God have the Book or Books wherein the Scripture given out from him as above declared is contained or said to be contained who live so many Ages from the last Person who received any part of it immediately from God or who have not received it immediately our selves may come to be assertained as to all ends and purposes wherein we may be concerned therein that the whole and entire written word in that Book or those Books hath the original consequently the Authority that it pleads and avowes namely that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God in the way and manner laid down and not the Invention of men attending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 26 or to cuningly devised fables Sect. 2. Now seeing it is expected from us and required of us by God himselfe and that on the penalty of his eternall Displeasure if we faile in our duty 2 Thes 1. 8 9 10. that we receive the Scripture not as we doe other Books in relation to their Author with a firme Opinion built on prevailing probable Arguments prevalent against any actuall conclusions to the contrary but with divine and supernaturall faith omitting all such inductions as serve only to ingenerate a perswasion not to be cast out of the mind by contrary reasonings or objections it is especially inquired what is the foundatiō formall Reason of our doing so if we so do Whatever that be it returns an answer to this important Question why or on what Account do you believe the Scriptures or Books of the old and new Testament to be the word of God Now the formall Reason of things being but one what ever consideration may be had of other inducements or Arguments to beget in us a Perswasion that the Scripture is the Word of God yet they have no influence into that divine faith wherewith we are bound to believe them They may indeed be of some use to repell the objections that are or may by any be raised against the Truth we believe and so indirectly cherish and further faith its selfe but as to a Concurrence unto the foundation or formall Reason of our believing it is not capable of it Sect. 3. Having then laid downe the Divine Originall of the Scriptures and opened the manner of the Word 's coming forth from God an Answer shall now on that sole foundation be returned to the Enquiry laid down And this I shall do in the ensuing Position The Authority of God the supreame Lord of all the first and only absolute Truth whose Word is Truth speaking in and by the Penmen of the Scriptures evidenced singly in and by the Scripture its selfe is the sole bottome and foundation or formall Reason of our assenting to those Scriptures as his word and of our submitting our hearts and Consciences unto them with that faith and obedience which morally respects him and is due to him alone Sect. 4 God speaking in the Penmen of the Scripture Heb. 1. 1 his Voyce to them was accompanied with its own Evidence which gave Assurance unto them And God speaking by them or their Writings unto us his Word is accompanied with its own Evidence and gives Assurance unto us His Authority and Veracity did and do in the one and the other sufficiently manifest themselves that men may quietly repose their Soules upon them in believing and obedience Thus are we built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2. 20. on the foundation of the Prophets and Apostles in our believing Sect. 5. That then which to the establishment of the Soules of Believers I shall labour to prove and evince is plainly this namely that the Scriptures of the Old and New Testament do abundantly and uncontroleably manifest themselves to be the Word of the living God so that merely on the account of their own proposall of themselves unto us in the Name and Majesty of God as such without the contribution of help or Assistance from Tradition Church or any thing else without themselves we are obliged upon the penalty of eternall damnation as are all to whom by any meanes they come or are brought to receive them with that subjection of soule which is due to the Word of God The Authority of God shining in them they afford unto us all the divine Evidence of themselves which God is willing to grant unto us
standard the touchstone of all speakings whatever Now that must speak alone for its selfe which must try the speaking of all but its selfe yea it s own also Sect. 8. But what doth this Law and Testimony that is this written Word plead on the account whereof it should be thus attended unto What doth it urge for its Acceptation Tradition Authority of the Church Miracles consent of men or doth it speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stand only upon its owne Soveraignty The Apostle gives us his Answer to this Enquiry 2 Tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s Plea for Reception in Comparison with and Opposition unto all other waies of coming to the knowledge of God his Mind and Will founded whereon it calls for attendance and submission with supreame uncontroleable Authority is its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration It remaines then only to be enquired whether when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pleaded there be any middle way but either that it be received with divine faith or rejected as false Sect. 9. Suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inspired and should so professe himselfe in the name of the Lord as did the Prophets of old Amos 7. supposing I say he were so indeed it will not be denied but that his message were to be received and submitted unto on that account The deniall of it would justify them who rejected and slew those that spake unto them in the name of the Lord. And it is to say in plaine termes we may reject them whom God sends Though miracles were given only with respect to Persons not things yet most of the Prophets who wrought no miracles insisted on this that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inspired their doctrine was to be received as from God In their so doing it was sin even Unbeliefe and Rebellion against God not to submit to what they spake in his name And it alwaies so fell out to fix our faith on the right bottome that scarce any Prophet that spake in the name of God had any Approbation from the Church in whose daies He spake Math. 5. 12. chap. 23. 29. Luk. 17. 47 48. Acts 7. 52. Math. 21. 33 34 35 36 37 38. It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 1. there were false Prophets that spake in the name of the Lord when he sent them not Jerem. 23. 22. Yet were those whom he did send to be received on paine of damnation on the same penalty were the others to be refused Jerem. 23. 28 29. The foundation of this duty lies in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that accompanied the Word that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which afterwards And without a supposall hereof it could not consist with the Goodnesse and Righteousnesse of God to require of men under the penalty of his eternall displeasure to make such a discrimination where he had not given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallible tokens to enable them so to doe Sect. 10. But that he had and hath done so he declares Jerem. 23. How long shall this be in the heart of the Prophets that Prophesy lies that are Prophets of the deceit of their own heart which thinke to cause my people to forget my name by their dreames which they tell every man to his neighbour as their fathers have forgotten my name for Baal The Prophet that hath a dreame let him tell a dreame and he that hath my word let him speak my word faithfully what is the chaffe to the wheate saith the Lord is not my word like a fire saith the Lord and like a hammer that breaketh the mountaines in Peices In the latter daies of that Church when the People were most eminently perplexed with false Prophets both as to their number and subtilty yet God laies their Eternall and Temporall safety or Ruine on their discerning aright between his VVord and that which was only pretended so to be And that they might not complaine of this imposition he tenders them security of its easinesse of Performance Speaking of his owne VVord comparatively as to every thing that is not so he saies it is as Wheate to Chaffe which may infallibly by being what it is be discerned from it and then absolutely that it hath such Properties as that it will discover its selfe even Light and heat and Power A Person then who was truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be attended unto because he was so Sect. 11 As then was said before the Scriptures being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the case the same as with a man that was so is there any thing in the VVriting of it by Gods Command that should impaire its Authority nay is it not freed from innumerable prejudices that attended it in its first giving out by men arising from the personall infirmities and supposed interests of them that delivered it Jerem. 43. 3. Joh. 9. 29. Acts. 24. 5. Sect. 12. This being pleaded by it and insisted on its Testimony is received or it is not If it be received on this account there is in it we say the proper basis and foundation of faith wheâ—eon it hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistence If it be rejected it must be not only with a refusall of its witnesse but also with a high detestation of its pretence to be from God What ground or plea for such a refusall and detestation any one hath or can have shall be afterwards considered If it be a sin to refuse it it had been a duty to receive it if a duty to receive it as the Word of God then was it sufficiently manifested so to be Of the objection arising from them who pretend to this inspiration falsly we have spoken before and we are as yet dealing with them that owne the Book whereof we spake to be the Word of God and only call in Question the Grounds on which they doe so or on which others ought so to doe As to these it may suffice that in the strength of all the Authority and truth they professe to owne and acknowledge in it it declares the foundarion of its Acceptance to be no other but it s owne divine inspiration hence it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 13. Againe in that dispute that was between Abraham and the Rich man Luk. 16. 31. about the best and most effectuall meanes of bringing men to Repentance The Rich man in Hell speaking his owne conception fixes upon Miracles if one rise from the dead and preach the worke will be done Abraham is otherwise minded that is Christ was so the Author of that parable He bids them attend to Moses and the Prophets the Written VVord as that which all faith and Repentance was immediately to be grounded on The enquiry being how men might be best assured that any message is from God did not the Word manifest its selfe to be from him this direction had not been equall Sect. 14.
The Ground of the Request for the rising of one from the dead is laid in the common Apprehension of men not knowing the power of God in the Scriptures who thinke that if an evident miracle were wrought all pretences and pleas of Unbeliefe would be excluded who doth not think so Our Saviour discovers that mistake and lets men know that those who will not owne or submit to the Authority of God in the Word would not be moved by the most signall miracles imaginable If an holy man whom we had known assuredly to have been dead for some yeares should rise out of his grave and come unto us with a message from God could any man doubt whether he were sent unto us of God or no I suppose not The rising of men from the dead was the greatest miracle that attended the Resurrection of our Saviour Math. 27. 52 53. yea greater then his owne if the Socinians may be beleived namely in that he raised not himselfe by his owne power yet the evidence of the mission of such an One the Authority of God speaking in him our Saviour being Judge is not of an Efficacy to enforce beleife beyond that which is in the Written Word nor a surer foundation for faith to repose its selfe upon Sect. 15. Could we heare a Voice from Heaven accompanied with such a divine power as to evidence its selfe to be from God should we not rest in it as such I suppose men think they would can we think that any man should withdraw his Assent and say yea but I must have some Testimony that this is from God All such Evasions are precluded in the supposition wherein a selfe evidencing Power is granted What greater miracles did the Apostles of Christ ever behold or heare then that Voice that came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the most excellent Glory This is my beloved Son yet Peter who heard that voice tells us that comparatively we have greater security from and by the Written Word then they had in and by that miraculous voice We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we heard saith he that voice indeed but we have a more sure word of Prophesy to attend unto More sure not in in its selfe but in its giveing out its Evidence unto us And how doth it appear so to be The Reason he alledges for it was before insisted on 2 Pet. 1. 18 19 20. Sect. 16. Yea suppose that God should speak to us from Heaven as he spake to Moses or as he spake to Christ or from some certaine place as Numb 7. 8 9. How should we be able to know it to be the Voice of God Cannot Sathan cause a Voice to be heard in the Aire and so deceive us or may not there be some way in this kind found out whereby men might impose upon us with their delusions Pope Celestine thought he heard a voice from heaven when it was but the cheat of his Successor Must We not rest at last in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which accompanies the true Voice of God evidencing its selfe and ascertaining the Soule beyond all possibility of mistake Now did not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompany the written Word at its first giving forth if it did not as was said how could any man be obliged to discerne it from all delusions if it did how came it to loose it did God appoint his word to be Written that so he might destroy its Authority If the Question be whether the doctrines proposed to be believed are Truths of God or cunningly devised fables we are sent to the Scripture its selfe and that alone to give the Determination CHAP. IV. Innate Arguments in the Scripture of its divine originall and Authority These the formall Reason of our Believing It s selfe evidencing Efficacy All light mâ—nifests it selfe The Scripture Light What kind of Light it is Spirituall light evidentiall The ground of mens not discerning this Light Consectaries from the Premises laid down What the selfe Evidencing Light of the Scripture peculiarly is The Proposition of the Scripture as an object of faith is from and by this Light Power selfe Evidencing The Scripture the Power of God And Powerfull How this Power exerts its selfe The whole Question resolved § 1. HAving given some few instances of those many Testimonies which the Scripture in expresse Termes beares to its selfe and the spring rise and fountaine of all that Authority which it claimes among and over the sons of men which all those who pretend on any account whatever to owne and acknowledge its Divinity are bound to stand to and are obliged by The second thing proposed or the innate Arguments that the Word of God is furnished withall for its owne manifestation and whereby the Authority of God is revealed for faith to repose its selfe upon comes in the next place into consideration Now these Arguments containe the full and formall Grounds of our Answer to that enquiry before laid downe namely why and wherefore we doe receive and beleive the Scripture to be the word of God It being the formall Reason of our faith that whereon it is built and whereunto it is resolved that is enquired after we answer as we said before we do so receive embrace believe and submit unto it because of the Authority of God who speaks it or gave it forth as his Mind and Will evidencing its selfe by the spirit in and with that word unto our minds and Consciences or because that the Scripture being brought unto us by the good Providence of God in Waies of his Appointment and Preservation it doth evidence its selfe infallibly unto our consciences to be the Word of the living God Sect. 2. The selfe evidencing Efficacy of the Scripture and the grounds of it which consist in common mediums that have an extent and latitude answerable to the Reasons of men whether as yet they acknowledge it to be the Word of God or no is that then which in the remainder of this discourse I shall indeavour to cleare and vindicate This only I shall desire to premise that whereas some Grounds of this efficacy seeme to be placed in the things themselves contained in the Scripture I shall not consider them abstractedly as such but under the formality of their being the Scripture or Written Word of God without which consideration and Resolution the things mentioned would be left naked and utterly devested of their Authority and efficacy pleaded for and be of no other nature and importance then the same things found in other Books It is the Writing its selfe that now supplies the place and Roome of the Persons in and by whom God originally spake to men As were the Persons speaking of old so are the Writings now It was the Word spoken that was to be believed yet as spoken by them from God and it is now the Word written that is to be believed yet as written by the Command and Appointment of God Sect.
and effectuall to that purpose It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1. 21. The Word that hath power in it to save So Acts 20. 31. I commend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the able powerfull Word And that we may know what kind of power it hath the Apostle tells us that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is living and effectuall Heb. 4. 12. and sharper then any two edged sword peircing even to the dividing asunder of soule and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart It is designed of God to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effectuall working of his power See Joh. 6. 68 69. 2 Cor. 6. 41. 2 Cor. 15. 58. Gal. 2. 8. By vertue of this Power it brought forth fruit in all the world Col. 1. 6. Without sword without for the most part miracles without humane Wisdome or Oratory without any inducements or motives but what were merely and solely taken from it's selfe consisting in thinges that eye had not seene nor eare heard nor could enter into the heart of man to conceive hath it exerted this it's power and efficacy to the conquest of the World causing men of all sorts in all times and places so to fall downe before its Divine Authority as immediatly to renounce all that was deare to them in the world and to undergoe whatever was draedful terrible and destructive to nature in all it 's dearest concernments Sect. 20. It hath been the worke of many to insist on the Particulars wherein this Power exerts it's selfe so that I shall not enlarge upon them In generall they have this Advantage that as they are all spirituall so they are such as have their seate dwelling and abode in the hearts and consciences of men whereby they are not liable to any Exception as though they were pretended Men cannot harden themselves in the rejection of the Testimony they give by sending for Magitians to doe the like or by any pretence that it is a common thing that is befallen them on whom the Word puts forth it 's power The seate and residence of these Effects is safeguarded against all Power Authority but that of God Its diveing into the hearts Consciences secret recesses of the minds of men its judging and sentencing of thē in themselves it's cōvictions terrours conquests and killing of men it 's converting building up making wise holy obedient its administring consolations in every condition and the like effects of it's power are usually Spoken unto Sect. 21. These are Briefly the foundations of the Answer returned to the Enquiry formerly laid downe which might abundantly be enlarged How know we that the Scripture is the Word of God how may others come to be assured thereof The Scripture say we beares Testimony to it's selfe that it is the Word of God that Testimony is the witnesse of God himselfe which who so doth not accept and believe he doth what in him lyes to make God a lyar To give us an infallible Assurance that in receiving this Testimony we are not imposed upon by cunningly devised fables the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures have that Glory of Light and Power accompanying of them as wholy distinguisheth them by infallible signes and Evidences from all Words and Writings not divine conveying their Truth and Power into the soules and consciences of men with an infalible certainty On this account are they received by all that receive them as from God who have any reall distinguishing foundation of their faith which would not be seperated from these grounds as effectuall an expedient for the reception of the Alcoran CHAP. V. Of the Testimony of the Spirit Traditions Miracles Sect. 1. BEfore I proceed to the consideration of those other Testimonies which are as Arguments drawne from those innate Excellencies and Properties of the Word which I have insisted on some other things whose right understanding is of great importance in the cause underdebate must be laid downe and stated Some of these referre to that Testimony of the Spirit that is usually and truly pleaded as the great ascertaining Principle or that on the account whereof we receive the Scriptures to be the Word of God That it may be seene in what sense that is usually delivered by our Divines and how farre there is a coincidence between that Assertion and what we have delivered I shall lay downe what that Testimony is wherein it consists and what is the weight or stresse that we lay upon it Sect. 2. That the Scripture be received as the Word of God there is required a twofold Efficacy of the spirit The first respects the subject or the mind of man that assents unto the Authority of the Scripture now concerning this Act or worke of the Spirit whereby we are enabled to believe the Scripture on the account whereof we may say that we receive the Scripture to be the word of God or upon the Testimony of the Spirit I shall a little enquire what it is and wherein it doth consist Sect. 3. 1st Then It is not an outward or inward vocal Testimony concerning the Word as the Papists would impose upon us to believe and assent We doe not affirme that the spirit immediatly by himselfe saith unto every individuall Believer this Book is or containes the Word of God We say not that the Spirit ever spake to us of the Word but by the Word Such an Enthusiasme as they fancy is rarely pretended and where it is so it is for the most part quickly discovered to be a delusion We plead not for the usefulnesse much lesse the necessity of any such Testimony Yea the Principles we have laid downe resolving all faith into the Publick Testimony of the Scriptures themselves doe render all such private Testimonies altogether needlesse Sect. 4. 2ly This Testimony of the spirit consists not in a perswasion that a man takes up he knowes not well how or why only this he knowes he will not Depose it though it cost him his life This would be like that which by Morinus is ascribed to the Church of Rome which though it knew no Reason why it should preferre the vulgar latine Translation before the Originall yet by the guidance of the Spirit would doe so that is unreasonably But if a man should say that he is perswaded that the Scripture is the Word of God and that he will dye a 1000 times to give Testimony thereunto and not knowing any reall ground of this perswasion that should beare him out in such a Testimony shall ascribe it to the Spirit of God our concernment lyes not in that Perswasion This may befall men by the Advantage of Traditions whereof men are usually Zealous and obstinate in their defence Education in some constitutions will give pertinacy in most vaine and false perswasions It is not then a Resolution and Perswasion induced into our minds we know
its Truth It s Authority in its selfe is its Authority in respect of us nor hath it any whit more in its selfe then de jure it hath towards and over all them to whom it comes That de facto some do not submit themselves unto it is their sin rebellion This Truth and consequently this Authority is evidenced and made known to us by the publick Testimony which is given unto it by the Holy Ghost speaking in it with divine Light and Power to the minds soules and consciences of men being therein by its selfe proposed unto us We being enlightned by the Holy Ghost which in the Condition wherein we are is necessary for the Apprehension of any spirituall thing or truth in a spirituall manner we receive it and religiously subject our soules unto it as the VVord and VVill of the everliving soveraigne God and judge of all And if this be not a bottome and foundation of faith I here publickly Professe that for ought I know I have no faith at all Sect. 14. Having laid this stable foundation I shall with all possible brevity consider some pretences and Allegations for the confirmation of the Authority of the Scripture invented and made use of by some to divert us from that foundation the closing wherewith will in this matter alone bring peace unto our soules and so this Chapter shall as it were lay in the ballance and compare together the Testimony of the Spirit before mentioned and explained and the other pretences and pleas that shall now be examined Sect. 15. 1. Some say when on other accounts they are concerned so to say that we have received the Scripture from the Church of Rome who received it by Tradition and this gives a credibility unto it Of Tradition in generall without this limitation which destroies it of the Church of Rome I shall speak afterwards Credibility either keeps within the bounds of probability as that may be heightned to a manifest uncontrâ—leablenesse whilst yet its principles exceed not that sphere in which sense it belongs not at all to our present discourse or it includes a firme suitable foundation for faith supernaturall and divine Have we in this sense received the Scripture from that Church as it is called is that Church able to give such a credibility to any thing or doth the Scripture stand in need of such a credibility to be given to it from that Church are not the first most false and is not the last blasphemous To receive a thing from a Church as a Church is to receive it upon the Authority of that Church If we receive any thing from the Authority of a Church we do it not because the thing its selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of Acceptation but because of the Authority alleadged If then we thus receive the Scriptures from the Church of Rome why in particular do we not receive the Apocryphall Books also which she receives How did the Church of Rome reâ—eive the Scriptures shall we say that she is authorized to give out what seemes Good to her as the Word of God not but she hath received them by Tradition so she pleads that she hath received the Apocryphall books also we then recive the Scriptures from Rome Rome by Tradition We make our selves Judges of that Tradition and yet Rome saith this is one thing that she hath by the same Tradition namely that she alone is judge of what she hath by Tradition But the common fate of lyars is befallen that Harlot she hath so long so constantly so desperately lyed in many the most things that she professeth pretending Tradition for them that indeed she deserves not to be believed when she telleth the Truth Besides She pleads that she received the Scriptures from the Beginning when it is granted that the copies of the Hebrew of the old and Greek of the new Testament were only authentick These she pleads now under her keeping to be woefully corrupted and yet is angry that we believe not her Tradition Sect. 16. Some adde that we receive the Scripture to be the Word of God upon the account of the miracles that were wrought at the giving of the Law and of the new Testament which miracles we have received by universall Tradition But first I desire to know whence it comes to passe that seeing our saviour Jesus Christ wrought many other miracles besides those that are written Joh. 20. 30. ch 21. 25. and the Apostles likewise they cannot by all their Traditions help us to so much as an obscure report of any one that is not written I speak not of Legends which yet at their performance were no lesse known then those that are nor were lesse usefull for the end of miracles then they Of Tradition in Generall afterwards But is it not evident that the miracles whereof they speak are preserved in the Scripture and no otherwise And if so can these miracles operate upon the understanding or judgment of any man unlesse they first grant the Scripture to be the Word of God I meane to the begetting of a divine faith of them even that there were ever any such miracles Suppose these miracles alleadged as the Ground of our believing of the word had not been written but like the Sybills leaves had been driven up and downe by the Worst and fiercest wind that blowes in this world the breath of man Those who should keepe them by tradition that is men are by nature so vaine foolish malicious such lyars adders detracters have spirits and minds so unsuited to spirituall things so liable to alteration in themselves and to contradiction one to another are so given to impostures and are so apt to be imposed upon have been so shuffled and driven up and downe the world in every Generation have for the most part so utterly lost the Remembrance of what themselves are whence they come or whether they are to goe that I can give very little credit to what I have nothing but their Authority to rely upon for without any Evidence from the nature of the thing it 's selfe Sect. 17. Abstracting then from the Testimony given in the Scriptures to the miracles wrought by the prime Revealers of the mind and will of God in the Word and no tolerable assurance as to the businesse in hand where a foundation for faith is enquired after can be given that ever any such miracles were wrought If numbers of men may be allowed to speake we may have a Traditionall Testimony given to the blasphemous figments of the Alcoran under the name of True miracles But the constant Tradition of more than a 1000 yeares carried on by innumerable multitudes of men great wise and sober from one Generation to another doth but set open the gates of hell for the Mahumetans Yet setting aside the Authority of God in his Word and what is resolved thereinto I know not why they may not vye Traditions with the rest of the world The world
and Providence in the preservation of every Tittle contained in them Had those individuall writings been preserved men would have been ready to adore thē as the Jewes do their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Synagogues Sect. 3. Moses indeed delivered his originall copy of the Pentateuch in a publick Assembly unto the Levites that is the sons of Korah to be put into the sides of the Arke and there kept for a perpetuall monument Deut. 31. 25 26. That individuall Book was I doubt not preserved untill the destruction of the Temple There is indeed no mention made of the Book of the Law in particular when the Arke was solemnly carried into the Holy place after the building of Solomons Temple 2 Chron. 5. 4 5. But the Tabernacle of the congregation continued untill then That and all that was in it is said to be brought up v. 5. Now the placing of the Book by the sides of the Arke being so solemne an Ordinance it was no doubt observed Nor is there any pretence to the contrary Some think the Book found by Hilkiah in the daies of Josiah was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Moses which was placed by the sides of the Ark. It rather seemes to have been some antient Sacred copy used in the service of the Temple and laid up there as there was in the second Temple which was carried in Triumph to Rome For besides that he speaks of his finding it in generall in the house of the Lord upon the occasion of the worke which was then done 2 Chron. 14. 15. which was not in or about the Holy place where he who was high Priest knew full well this book was kept it doth not appeare that it was lawfull for him to take that sacred depositum from its peculiar Archives to send it abroad as he dealt with that Book which he found Nay doubtlesse it was altogether unlawfull for him so to have done it being placed there by a peculiar Ordinance for a peculiar or speciall End After the destruction of the Temple all enquiry after that Book is in vaine The Author of the 2d Book of Maccabees mentions not its hiding in Nebo by Jeremiah with the Arke and Altar or by Josiah as say some of the Talmudists Nor were it of any importance if they had Of the Scripture preserved in the Temple at its last destruction Josphus gives us a full account de bello Juda lib. 7. cap. 24. Sect. 4. For the Scriptures of the new Testament it doth not appeare that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the severall Writers of it were ever gathered into one Volume there being now no one Church to keep them for the rest The Epistles though immediately transcribed for the use of other Churches Col. 4. 16 were doubtlesse kept in the severall Churches whereunto they were directed From those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transcribed copies given out to faithfull men whilst the infallible spirit yet continued his guidance in an extraordinary manner Sect. 5. For the first Transcribers of the Originall copies and those who in succeeding Ages have done the like worke from them whereby they have been propagated and continued down to us in a subserviency to the Providence and Promise of God we say not as is vainly charged by Morinus and Capellus that they were all or any of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallible and divinely inspired so that it was impossible for them in any thing to mistake It is known it is granted that failings have been amongst them and that various Lections are from thence risen of which afterwards Religious care and diligence in their work with a due Reverence of him with whom they had to do is all we ascribe unto them Not to acknowledge these freely in them without cleare and unquestionable Evidence to the contrary is high uncharitablenesse impiety and ingratitude This care and diligence we say in a subserviency to the Promise and Providence of God hath produced the Effect contended for Nor is any thing further necessary thereunto On this account to argue as some do from the miscarriages and mistakes of men their Oscitancy and negligence in transcribing the old Heathen Authors Homer Aristotle Tully we think it not tollerable in a Christian or any one that hath the least sense of the nature and importance of the Word or the care of God towards his Church Shall we think that men who wrote out Books wherein themselves and others were no more concerned then it is possible for men to be in the writings of the Persons mentioned and others like them had as much Reason to be carefull and diligent in that they did as those who knew and considered that every letter and Tittle that they were transcribing was part of the Word of the Great God wherein the eternall concernment of their own soules and the soules of others did lye Certainly whatever may be looked for from the Religious care and diligence of men lying under a loving and carefull Aspect from the Promise and Providence of God may be justly expected from them who undertook that worke However we are ready to owne all their failings that can be proved To assert in this case without proofe is injurious Sect. 6. The Jewes have a common saying among them that to alter one letter of the Law is no lesse sinne then to set the whole world on fire and shall we thinke that in writing it they took no more care then a man would doe in writing out Aristotle or Plato who for a very little portion of the world would willingly have done his endeavour to get both their workes out of it Considering that the Word to be transcribed was every Title and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it the Word of the great God that that which was written and as writen was proposed as his as from him that if any failings were made innumerable Eyes of men owning their eternall concernement to lye in that Word were open upon it to discover it and that thousands of Copies were extant to try it by and all this knowne unto and confessed by every one that undertooke this worke it is no hard matter to prove their care and diligence to have out gone that of other common scribes of Heathen Authors The Truth is they are prodigious things that are related of the exact diligence and reverentiall care of the antient Jewes in this worke especially when they entrusted a Copy to be a Rule for the triall and standard of other private copies Maimonides in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 8. 3 4 tells us that Ben Asher spent many yeares in the carefull exact writing out of the Bible Let any man consider the 20 things which they affirme to prophane a Booke or Copy and this will farther appeare They are repeated by Rabbi Moses Tract at de libro Legis
rise and importance Sect. 3. That the Grecian was once as it were the vulgar language of the whole world of Christians is knowne The writing of the new Testament in that language in part found it so and in part made it so What Thousands yea what millions of copies of the new Testament were then in the world all men promiscuously reading and studdying of the scripture cannot be reckoned That so many Transcriptions most of them by private Persons for private use having a standard of correction in their publicke Assemblies ready to releive their mistakes should be made without some variation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the copies of of the first Ages others in the succeeding have been transcribed according as men had opportunity From those which are come downe to the hands of learned men in this latterage whereof very few or none at all are of any considerable Antiquity have men made it their businesse to collect the various Readings we speake of with what usefullnesse serviceablenesse to the Churches of God others that look on must be allowed their liberty to Judge We know the Vanity Curiosity Pride and naughtinesse of the heart of man How ready we are to please our selves with things that seeme singular and remote from the observation of the many and how ready to publish them as evidences of our Learning and diligence let the fruit and issue be what it will Hence it is come to passe not to question the credit of any man speaking of his M S S which is wholly swallowed in this Appendix that whatever varying word syllable or Tittle could be by any observed wherein any Book though of yesterday varyeth from the common received copy though manifestly a mistake superfluous or deficient inconsistent with the sense of the place yea barbarous is presently imposed on us as a various lection Sect. 4. As then I shall not speak any thing to derogate from the worth of their Labour who have gathered all these various Readings into one body or volume so I presume I may take liberty without offence to say I should more esteeme of theirs who would indeavour to search and trace out these pretenders to their severall originalls and rejecting the spurious brood that hath now spawned its selfe over the face of so much paper that ought by no means to be brought into competitiō with the cōmon Reading would reduce them to such a necessary number whose consideration might be of some other use then merely to create a Temptation to the Reader that nothing is left sound and entire in the word of God However now Sathan seems to have exerted the utmost of his malice men of former Ages the utmost of their negligence of these latter Ages of their diligence the Result of all which we have in the present collection in this Appendix with them that rightly ponder things there ariseth nothing at all to the prejudice of our Assertion as may possibly God assisting be further manifested hereafter in the particular consideration of some or all of these divers Readings therein exhibited unto us Those which are of importance have been already considered by others especially Glassius Tract 1. lib. 1. Sect. 5. It is evident that the designe of this Appendix was to gather together every thing of this sort that might by any meanes be afforded At the Present that the Reader may not be too much startled at the fruit of their diligence whose work and labour it was I shall only remarke concerning it some few things that on a generall view of it occurre unto me Sect. 6. 1. Then here is professedly no choice made nor judgment used in discerning which may indeed be called various Lections but all differences whatever that could be found in any copies printed or written are equally given out Hence many differences that had been formerly rejected by learned men for open corruptions are here tendred us againe The very first observation in the Treatise next printed unto this collection in the Appendix it selfe rejects one of the varieties as a corruption So have some others of them been by Arias Montanus Camero and many more It is not every variety or difference in a copy that should presently be cried up for a various Reading A man might with as good colour and pretence take all the printed copies he could get of various editions and gathering out the errata Typographica print them for various Lections as give us many I shall say the most of these in this Appendix under that name It may be said indeed that the Composers of this Appendix found it not incumbent on them to make any judgment of the Readings which de facto they found in the copies they perused but merely to represent what they so found leaving the judgment of them unto others I say also it may be so and therefore as I do not reflect on them nor their diligence so I hope they nor others will not be offended that I give this notice of what Judgment remaines yet to be made concerning them Sect. 7. 2 Whereas Beza who is commonly blamed by men of all sides and parties for making too bold upon various lections hath professedly stigmatized his own M S that he sent unto Cambridge as so corrupt in the Gospell of Luke that he durst not publish the various lections of it for feare of offence and scandall however he thought it had not fallen into the hands of Hereticks that had designedly depraved it we have here if I mistake not all the corruptions of that copy given us as various Readings for though I have not seen the copy its selfe yet the swelling of the various lections in that Gospell into a bulke as bigge or bigger than the collection of all the new Testament besides the Gospels and Acts wherein that copy is cited 1440 times puts it out of all question that so we are dealt withall Now if this course be taken and every stigmatized copy may be searched for differences and these presently printed to be various readings there is no doubt but we may have enough of them to frighten poor unstable soules into the armes of the pretended infallible guide I meane as to the use that will be made of this worke by such persons as Morinus Sect. 8. 3 I am not without Apprehensions that opere in longo obrepsit somnus and that whilst the learned Collectors had their hands and minds busied about other things some mistakes did fall into this worke of gathering these various lections Some things I meet withall in it that I professe I cannot bring to any good consistency among themselves to let passe particular instances and insist on one only of a more generall and eminent importance In the entrance unto this collection an account is given us of the antiert copies out of which these observations are made Among the rest one of them is said to be an antient copy in the Library of Emanuell Colledge in
son of Pandira and Stada in the Talmud the blessed Messias is intended So did Galatinus Arcan Relig. Cathol lib. 1. cap. 7. and Reuchlins Cabal lib. 1. p. 636. Guliel Schickard in Prooem Tarich p. 83. The contrary is asserted by Reynoldus praelec in lib. Apoc. praelec 103. p. 405 406. Buxtorfius lexic. Rab. voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vorstius not ad Tzem Dau pag. 264. And in truth the Reason pleaded by Galatinus and others to prove that they did not intend our Saviour doth upon due consideration evince the contrary The Jesus say they who is mentioned in the Talmud lived in the daies of the Machabees being slaine in the time of Hyrcanus or of Aristobulus an 100 yeares before the death of the true Messias so that it cannot be he who is by them intended But this is invented by the cursed wretches that it should not appeare that their Temple was so soon destroyed after their wicked defection from God in killing of his son This is most manifest from what is cited by Genebrard from Abraham Levita in his Cabala hystoriae where he saies that Christians invented this story that Jesus was crucified in the life of Herod that is the Tetrarch that it might appeare that their Temple was destroyed immediatly thereupon when saith he it is evident from the Mishna and Talmud that he lived in the time of Alexander and was crucified in the daies of Aristobulus So discovering the true ground why they perverted the whole story of his Time namely lest all the world should see their sin and punishment standing so neer together But it is well that the time of our Saviours suffering and death was affirmed even by the Heathens before either their Mishna or Talmud were borne or thought of Abolendo rumori he speaks of Nero of his firing Rome subdidit reos quaesitissimis poenis affecit quos per flagitia invisos vulgus Christianos appellabat Author nominis ejus Christus qui Tiberio imperitante per procuratorem Pontium Pilatum supplicio affectus erat Tacit. Annal. lib. 15. To returne to our Jews universally in all their old Writings they have carried on a designe of impugning him in his Gospell For as we need not their testimony nor any thing but the Scripture for their Conviction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to acknowledge the truth the places cited out of their Talmuds and Gemara from the Cabalists other Rabbins by Martinus Raymundus Porchetus Galatinus Reuchlinus and others setting aside Galatinus his Gale Rezeia which must be set aside seeme to be wrested the most of them besides their intentions as things obscurely Metaphorically and Mystically written are easily dealt withall Their disputes about the Messiah when they speak of him of set purpose as in lib. sanedrim are foolish contradictious triflings wherein they leave all things as uncertaine as if they were wrangling in their wonted manner de lana Caprina So that for my part I am not much removed from the opinion of Hulsius lib. 1. pa. 2. dic sup de Temp. Messiae that Aesops fables are of as much use in Christian Religion as the Judaicall Talmud Whilst they keep the Scripture we shall never want Weapons out of their own armory for their destruction Like the Philistine they carry the weapon that will serve to cut off their own Heads Now the Tiberian Massorites the supposed Inventors of the points vowels and Accents which we now use were men living after the finishing the last Talmud whose whole Religion was built thereon Sect. 14. Let us then a little without prejudice or passion consider who or what these men were who are the supposed Authors of this worke 1. Men they were if any such were who had not the Word of God committed to them in a peculiar manner as their forefathers had of old being no part of his Church or People but were only outwardly possessors of the Letter without just Right or Title to it utterly uninterested in the promise of the communication of the Spirit which is the great Charter of the Churches preservation of truth Isa 59. 21. 2 Men so remote from a right understanding of the Word or the Mind and Will of God therein that they were desperately engaged to oppose his Truth in the Books which themselves enjoyed in all matters of importance unto the Glory of God or the Good of their owne soules from the beginning to the ending The foundation of whose Religion was infidelity and one of their cheife fundamentals an opposition to the Gospell 3. Men under the speciall Curse of God and his vengeance upon the Account of the Blood of his deare Son 4. Men all their daies feeding themselves with vaine fables and mischeivous devices against the Gospell labouring to set up a new Religion under the name of the old in despight of God so striving to wrestle it out with his curse to the utmost 5. Men of a prosound ignorance in all manner of Learning and knowledge but only what concerned their own dunghill Traditions as appears in their stories wherein they make Pirrhus King of Epirus help Nebuchadnezzar against Jerusalem with innumerable the like fopperies 6. Men so addicted to such monstrous figments as appears in their Talmuds as their successors of after ages are ashamed of and seek to palliate what they are able yea for the most part Idolaters and Magicians as I shall evince Now I dare leave it to the judgment of any godly prudent person not addicted to parties and names of men who is at all acquainted with the importance of the Hebrew vowels and Accents unto the right understanding of the Scripture with what influence their present fixation hath into the literall sense we embrace whether we need not very cleare evidence and Testimony yea undeniable and unquestionable to cast the rise and spring of them upon the invention of this sort of men Sect. 15. Of all the fables that are in the Talmud I know none more incredible than this story that men who cannot by any story or other record be made to appeare that they ever were in rerum naturâ such men as we have described obscure unobserved not taken notice of by any Learned man Jew or Christian should in a time of deep ignorance in the place where they lived amongst a people wholy addicted to monstrous fables themselves blinded under the Curse of God find out so great so excellent a work of such unspeakable usefulnesse not once advising with the men of their own profession and Religion who then flourished in great abundance at Babylon and the places adjacent and impose it on all the World that receive the Scriptures and have every Tittle of their work received without any opposition or question from any person or persons of any principle whatever yea so as to have their Invention made the constant Rule of all following Expositions Comments and Interpretations Credat Apella To
quam in translatione nostra Proaem ad pug fid sec 14. Let any man consider those two rackes of the Rabbins and swords of Judaicall unbeliefe Isa 53. and Dan. 9 as they are now pointed and accented in our Bibles and compare them with the translation of the 70 and this will quickly appeare unto him Especially hath this been evidenced since the Socinians as well as the Jews have driven the dispute about the satisfaction of Christ to the utmost Scrutiny and Examination of every word in that 53d of Isaiah But yet as the text stands now pointed accented neither Jewes nor Socinians notwithstanding the reliefe contributed to them by Grotius wresting that whole blessed Prophesy to make Application of it unto Jeremiah thinking therein to out-doe the late or moderne Jews Abarbinel and others applying it to Josiah the whole people of the Jewes Messiah Ben Joseph and I know not whom have been able or ever shall be able to relieve themselves from the sword of the truth therein Were such Exercitations on the Word of God allowable I could easily manifest how by changing the distinctive accents and vowels much darknesse and perpelxity might be cast on the contexture of that glorious Prophesy It is knowne also that the Jewes commonly plead that one Reason why they keep the Copy of the Law in their Synagogues without points is that the Text may not be restrained to one certaine sense but that they may have liberty to draw out various and as they speake more eminent senses CHAP. V. 1 Arguments for the novelty of the Hebrew points proposed to consideration 2. The Argument from the Samaritan letters considered and Answered 3. Of the copy of the Law preserved in the Synagogues without points 4. The testimony of Elias Levita and Aben Ezra considered 5. Of the silence of the Mishna Talmud and Gemara about the points 6. Of the Keri and Chethib 7. Of the number of the points 8. Of the Ancient Translations Greek Chaldee Syriak 9. Of Hierome 10. The new Argument of Morinus in this cause The conclusion about the necessity of the points Sect. 1. BUT Because this seemes to be a matter of great importance wherein the truth formerly pleaded for appeares to be nearly concerned I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very briefly consider the Arguments that are usually insisted on as in these Prolegomena to prove the points to be a novell Invention I meane of the men at the time before mentioned Particular Instances I shall not insist upon nor is it necessary I should so doe it hath been done already The heads of Arguments which yet containe their strength are capable of a briefe dispatch which shall be given them in the order wherein they are represented by the Prolegomena Proleg 3. 38 39 40. Sect. 2. 1 It is said then that whereas the old Hebrew letters were the present Samaritan the Samaritan letters having been alwayes without points as they yet continue it is manifest that the Invention of the points must be of a later date than the change of the letters which was in the days of Ezra so consequently be the work of the postalmudical Massorites Pergula Pictoris This whole Objection is made up of most uncertaine conjectures This is not a place to speake at large of the Samaritans Their Pentateuch and its Translation The Originall of that nation is knowne from the Scripture as also their Worship of God 2 Kings 17. Their solemne Excommunication and casting out from any interest among the people of God is also recorded Ezra 9. Nehem. 6 and c. 13. Their continuance in their abominations after the closing of the Canon of the scripture is reported by Josephus Antiq. lib. 11. c. 8. In the dayes of the Machabees they were conquered by Hyrcanus and brought into subjection by the Jewes Joseph Antiq. lib. 13 cap. 17. Yet their Will worship upon the credit of the tradition of their Fathers continued to the dayes of our Saviour and their hatred to the people of God Joh. 4. When by whom in what Character they first received the Pentateuch is most uncertaine not likely by the Priest sent to them for notwithstanding his instructions they continued in open Idolatrie which evidences that they had not so much as seen the booke of the Law Probably this was done when they were quered by Hyrcanus and their Temple razed after it had stood 200 yeares So also did the Edomites What Diligence they used in the preservation of it being never committed to them by God we shall see afterwards That there are any of them remaining at this day or have been this 1000 yeares past is unknowne That the Letters of their Pentateuch were the ancient Hebrew letters as Eusebius Hierome and some of the Rabbins report seemes to me on the best enquiry I have been able to make a groundlesse Tradition and meere fable The evidences tendred for to prove it are much to weak to beare the weight of such an Assertion Eusebius spaeks only on report affirmatur it was so affirmed on what ground he tels us not Hierome indeed is more positive but give me leave to say that supposing this to be false sufficient instances of the like mistakes may be given in him For the Testimony of the Talmud I have often declared that with me it is of no weight unlesse seconded by very good evidence And indeed the foundation of the whole story is very vaine The Jews are thought and said to have forgot their own Characters in the Captivity and to have learned the Chaldean upon the account whereof they adhered unto it after their returne when the same men were alive at the burning of one and the building of the other Temple that the men of one and the same generation should forget the use of their own letters which they had been exercised in is incredible Besides they had their Bibles with them alwaies and that in their own character only whither they had any one other book or no we know not and whence then this forgetting of one Character and learning of another should arise doth not appeare Nor shall I in such an improbable fiction lay much weight on Testimonys the most antient whereof is 600 years later then the pretended matter of fact Sect. 3. The most weighty proofe in this case is taken from the ancient Judaicall coines taken up with Samaritan Characters upon them We are now in the high road of forgeries and fables in nothing hath the world been more cheated But be it granted that the pretended coines are truly Ancient must it needs follow that because the Letters were then known and in use that they only were so that the Bible was written with them and those now in use unknown To salve the credit of the coynes I shall crave leave to answer this conjecture with another The Samaritan Letters are plainly praeternaturall If I may so say a studied inventiō in their frame and figure fit to adorne
Sinai as to their figure and character to Ezra as to the restauration of their use unto the Massorites Sect. 7. 4. The silence of the Miskna Gemara or whole Talmud concerning the Points is further urged This Argument is also at large discussed by Buxtorfius and the instances in it answered to the full nor is it needfull for any man to adde any thing further untill what he hath discoursed to this purpose be removed See part 1. cap. 6. See also Glassius lib. 1. Tract 1â— de Text. Hebrai punctat who gives instances to the contrary yea and the Talmud its selfe in Nedarim or of vowes chap. 4. on Nehem. 8. 8 do plainly mention them and Treatises antienter than the Talmud cited by Rabbi Azarias in Jmre Binah expresly speaks of them It is to me a sufficient evidence able to overbeare the conjectures to the contrary that the Talmudists both knew and in their Readings were regulated by the points now in use in that as many learned men have observed there is not one Text of Scripture to be found cited in the Talmud in any other sense as to the literall reading and meaning of the word then only that which it is restrained unto by the present punctation when it is known that the Patrons of the Opinion under Consideration yeeld this constantly as one Reason of the 70 Translators reading words and sentences otherwise then we read them now in our Bibles namely because the books they used were not pointed whereby they were at liberty to conjecture at This or That sense of the Word before them This is one of the maine Pillars of Capellus his whole fabrick in his Critica Sacra And how it can be fancied there should be no variety between our present reading and the Talmudists upon supposition they knew not the use of Points I know not Is it possible on this supposition there should be such a Coincidence between their and our present punctation whereon the same principle it seems there are so many variations by the 70 and the Chaldee Paraphrast Sect 9. 5. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are pleaded in the next place to this purpose I shall speak afterwards The difference in them is in the Consonants not in the Vowels which yet argues not that there were no vowels when they were collected or disposed as now we find them Yea that there were no vowels in the Copies from whence they were collected if they were so Collected may be true but that that Collection was made any later for the maine of it then the daies of Ezra doth not appeare Now whatever was done about the Scripture in the Judaicall Church before the times of our Saviour is manifest to have been done by Divine Authority in that it is no where by him reproved but rather the integrity of every word is by him confirmed But of these things distinctly by themselves afterwards we are to speak Sect. 10. A sixth Argument for the novelty of the Points is taken from their number for whereas it is said all kinds of sounds may be expressed by 5 vowels we are in the present Hebrew punctation supplied with 14 or 15 which as it is affirmed manifests abundantly that they are not Coaevous or Connaturall to the language it selfe but the Arbitrary artificiall invention of men who have not assigned a sufficient difference in their force and sound to distinguish them in pronunciation But this objection seems of small importance The ground of it is an Apprehension that we still retaine exactly the true pronuntiation of the Hebrew Tongue which is evidently false It is now neer 2000 years since that Tongue was vulgarly spoken in its purity by any people or nation To imagine that the True exact distinct pronunciation of every Tittle and syllable in it as it was used by them to whom it was vulgar and naturall is communicated unto us or is attainable by us is to dreame pleasantly whilst we are awake Aben Ezra makes it no small matter that men of old knew aright how to pronounce Camets Gadol Saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men of Tiberias also the wise men of Aegypt and Africa knew how to read Camets Gadol 2 Even the distinct force of one Consonant and that alwaies radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is utterly lost so that the present Jews know nothing of its pronuntiation 3 Nor can we distinguish now between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though the Jews tell us that the wise men of Tiberias could do so 1200 years agoe as also between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the distinct sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so obvious unto us The variety of Consonants among many nations and their Ability to distinguish them in pronuntiation makes this of little Consideration The whole nation of the Germanes distinguish not between the force and sound of T and D whereas the Arabick Dal and Dhsal Dad Ta and Da manifest how they can distinguish those â—ounds Nor are the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answered distinctly in any other language to distinguish some of which Good old Hjerome had his Teeth filed by the direction of his Nicodemus 6. The truth is the Hebrews have but 10 vowels 5 long and 5 short or 5 great and 5 lesse Sheva is but a servant to all the rest and its addition to Segol and Patha makes no new vowels To distinguish between Camets Hateph and Hateph Camets there is no Colour Seven only of them as Morinus hath manifested out of R. Jehuda Chiug one of the first Grammarians among the Jews namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called of old Kings or the chiefe Rulers of all the motions of the letters So that indeed they have not so many figures to distinguish sounds by with all their vowels as have the Greeks Besides the 7 vowels they have twelve dipthongs and three of them as to any peculiar sound as mute as Sheva It is true Pliny tells us that Simonides Melicus found out two of the vowels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he did also two Consonants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but surely he did so because he found them needfull to answer the distinct sounds used in that language or he had deserved little thanks for his invention Speaking lately with a worthy learned friend about an universall Character which hath been mentioned by many attempted by divers and by him brought to that perfection as will doubtlesse yeild much if not universall satisfaction unto learned and prudent men when he shall be pleased to communicate his thoughts upon it to the world we fell occasionally on the difference of apert sounds or vowells which when I heard him with good Reason affirme to
Jewes The uncontradicted reception of them absolutely without the least Opposition all the world over by Jewes and Christians the very nature of the punctation it selfe following the Genius of the language not arising or flowing from any Artificiall Rules the impossibility of assigning any Authour to it since the dayes of Ezra but only by such loose conjectures and imaginations as ought not to be admitted to any plea and place in this weighty Cause All attended with that great uncertainty which without their owning of these points to be of divine Originall we shall be left unto in all Translations and expositions of the Scripture It is true whilest the Hebrew language was the Vulgar tongue of the nation and was spoken by every one uniformely every where It had been possible that upon a supposition that there were no points men without infallible guidance and direction might possibly affix notes and figures which might with some exactnesse answer the Common pronuntiation of the Language and so consequently exhibit the true and proper sense and meaning of the words themselves But when there had been an interruption of a 1000 yeares in the Vulgar use of the language it being preserved pure only in one Booke to suppose that the true and exact proauntiation of every letter tittle and syllable was preserved alive by or all Tradition not written any where not Commonly spoken by any is to build Townes and Castles of imaginations which may be as easily cast downe as they are erected Yet unlesse this be supposed which with no Colour of reason can be supposed which is yet so by Capellus and the learned Authour of the Prolegomena it must be granted that the great Rule of all present Translations expositions and Comments that have been made in the Church of God for some 100 d. of yeares is the Arbitrary invention of some few Jewes living in an obscure Corner of the world under the Curse of God in their unbeliefe and blindnesse The only Reliefe in the Prolegomena against this amazing inference is as was said that the Massorites affixed not the present punctation arbitrarily so also Capellus but according to the Tradition they had received What weight is to be laid upon such a Tradition for neere a Thousand yeares above according to Morinus is easily to be imagined Nor let men please themselves with the pretended facility of learning the Hebrew language without Points and Accents and not only the language but the true proper reading and distinction of it in the Bible Let the Points and Accents be wholy removed and all Apprehensions of the sense arising by the restraint and distinction of the words as now pointed and then turne in the drove of the Learned Criticks of this Age upon the noted Consonants and we shall quickly see what wofull worke yea Havocke of sacred Truth will be made amongst them Were they shut up in severall Cells I should scarcely expect the Harmony agreement amongst thē which is fabulously reported to have been in the like case among the 70. The Jewes say that truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man can lift up his tongue to read without punctation And si rationi in his similibus dominium concedamus toti mutabuntur libri in literis vocibus sententiis sic res ipsa quoque mutabitur lib. Cosri 1. Par. 3. pag. 28. And thus have I with all possible brevity vindicated the position formerly insisted on from this grand exception which might be justly feared from the principles laid downe in the Prolegomena CHAP. VI. 1 Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Their nature and Originall The difference is in the Consonants 3. Morinus vaine Charge on Arias Montanus 4. The senses of both Consistent 5. Of the great Congregation The spring and rise of these various Readings 6. The judgment of the Prolegomena about them their order twise over in the Appendix 7. The rise assigned to them 8. Considerd 9. Of Capellus his Opinion and the danger of it Sect. 1. VVE are not as yet come to a Close There is another thing agitated in these Prolegomena and represented in the Appendix that may seeme to derogate from the Universality of my Assertion concerning the entire preservation of the Originall Copies of the Scripture The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the seriptio and lectio or scriptum and lectum is that which I intend The generall nature of these things is knowne to all them that have looked into the Bible One word is placed in the line and another in the margin the Word in the line having not the Points or Vowels affixed to it that are its owne but those that belong to the Word in the Margin Of this sort there are in the Bible 840 or thereabouts for some of the late Editions by mistake or oversight doe differ in the precise number All men that have wrote any Considerations on the Hebrew Text have spoken of their nature in General So hath the Authour of these Prolegomena As to our present Concernment namely to manifest that from them no Argument can tye us to the corruption of the Originall the ensuing Observation concerning them may suffice Sect. 2 1. All the difference in these words is in the Consonants not at all in the Vowels The Word in the margin ownes the Vowels in the line as proper to it and the Vowels in the line seeme to be placed to the Word whereunto they doe not belong because there is no other meet place for them in the line where they are to be continued as belonging to the Integrity of the Scripture Sect. 3. Morinus to manifest his rage against the Hebrew Text takes from hence Occasion to quarrell with Arias Montanus and to accuse him of ignorance and false dealing De Heb. Text. sincer Excer 1. cap. 4. pag. 40. The pretence of his quarrell he makes to be that Arias affirmes the greatest part of these Various lections to consist in some differences of the points for which purpose he cites his words out of his preface to his Collection of Various lections Maxima in his lectionibus Varietatis pars in hujusmodi punctorum discrepantia Consistit ut toto hujus Mazzoreth sive variarum lectionum volumine demonstratur Whereunto he subjoines mira assertio ne una quidem in punctis sita est Catalogum plurimorum ipse ad finem praefationis adtexuit Et Varietates omnes sunt in literis nulla in punctis Confidentius scribo omnium variarum lectionum quas Judaei appellant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keri Ketib de quibus agit Arias nulla prorsus ad puncta pertinet Iterū confidentius c. Would not any man think but that the man had made here some great discovery both as to the nature of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also to the ignorance of Arias whom he goes on to reproach as a Person unacquainted with the Massora and with the Various lections of Ben-Asher and Ben-Nepthali
to all places as well as to any and may not men plead so for every variation made by the Seaventy from the Originall they had other Copies then any now are extant better all old Translations should be consumed out of the Earth then such a figment should be admitted That there are innumerable other Reasons to be assigned of the Variations from the Originall as the Translatours owne inadvertency negligence Ignorance for the wisest see not all desire to expound and cleare the sense as it was likely of altering varying many things from the Originall with the innumerable corruptions Interpolations that have befallen that Translation indifferently well witnessed unto by the various lections exhibited in the Appendix it were easy to manifest seeing then that neither the care of God over his Truth nor the fidelity of the Judaicall Church whilest the Oracles of God were committed thereunto will permit us to entertaine the least suspicion that there was ever in the world any Copy of the Bible differing in the least from that which we enjoy or that those we have are corrupted as is pretended and seeing that the Authours of that insinuation cannot produce the least testimony to make it good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the mercy and goodnesse of God in the entire unquestionable possession of his Oracles once committed to the Jewes and the faith therein once committed to the Saints But now to suppose that such indeed hath been the condition of the holy Bible in it's Originalls as is pretended let us consider whether any reliefe in this case be to be expected from the Translations exhibited unto us with much paines care and diligence in these Biblia-Polyglotta and so at once determine that Question whether this be any part of the use of Translations be they never so ancient namely to correct the Originals by leaving further discussion of sundry things in and about them to other Exercitations Sect. 7 1. That all or any Translation may be esteemed usefull for this purpose I suppose without any contention it will be granted 1. That we be certaine concerning them that they are translated out of the Originalls themselves and not out of the Interpretations of them that went before them for if that appeare all their Authority as to the businesse enquired after falls to the ground or is at best resolved into that former whence they are taken if they are at agreement therewith otherwise they are a thing of naught and this one consideration will be found to lay hold of one moiety of these Translations 2ly That they be of venerable Antiquity so as to be made when there were other Copies of the Originall in the world besides that which we now enjoy 3ly That they be knowne to be made by men of ability and integrity found in the faith and conscientiously carefull not to adde or detract from the Originalls they made the Translation out of If all these things at least concurre not in a Translation it is most undenyably evident that it can be of no use as to assist in the finding out what corruptions have befallen our Copies and what is the true Lection of any place about which any differences do arise Let us then as without any prejudice in our selves so without I hope any offence to others very briefly consider the state and condition of the Translations given us in the Biblia Polyglotta as to the Qualifications layd downe Sect. 8. Let us then take a view of some of the chiefest of them without observing any order seeing there is no more Reason for that which is layd down in this Appendix then for any other that may be fixed on I shall begin with the Arabick for the honour I beare to the renounedly learned publisher of it the various lections of the severall Copies thereof and the rather because he hath dealt herein with his wonted candor giving in a cleare and learned account of the Originall and Nature of that Translation which I had for the substance of it received from him in a discourse before wherein also he gave me a satisfactory account concerning some other translations which I shall not need now to mention though I shall only say his judgment in such things is to be esteemed at least equall with any now alive Then he tells us upon the matter that this Translation is a Cento made up of many ill suted pieces there being no Translation in that Language extant I speake of the old Testament 2ly For the Antiquity of the most ancient part of it was made about the yeare 4700 of the Jews account that is of Christ 950. 3ly It was as to the Pentateuch translated by R Saadias Haggaon 4ly That it is interpreted changed in sundry things by some other persō 5ly That he who made these chāges seem'd to have so done that he might the better thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to some particular Opinion of his own whereof sundry instances are given 6ly That he seemes to have been a Mahumetan or at least much to have favoured them as appeares from other Evidences so from the inscription of his worke with that soleme motto taken out of the Alcoran in nomine Dei miseratoris misericordis 6ly It may be thought also that some other a Jew or a Samaritan had his hand in corrupting the last Translation 7ly Who thought to stamp a divine Authority upon his particular Opinions 8ly That the foundation of this Translation now printed bein that of Saadias it is observable that he professeth that he did both adde and detract according as he thought meet that so he might set out the hidden Cabbalisticall understanding of the Scripture 9ly That the other Arabick Translations that are extant are out of the Seventy either immediately or by the Syriack which was Translated out of it on these and the like heads doth that Oracle of the Easterne learning who hath not only as some learned the words of some of those Languages but searched with great diligence and judgment into the nature of the learning extant in them and the importance of the Bookes we have discourse in that preface It is the way of Sciolists when they have obtained a little skill in any language or science to perswade the World that all worth and wisdome lyes therein men throughly learned and whose learning is regulated by a sound Judgment know that the true use of their abilities consists in the true suiting of men to a cleare acquaintance with truth In that kind not only in this particular are we beholding to this Worthy learned Person I suppose there will not need much arguing to prove that this Translation though exceeding usefull in its own place and kind yet is not in the least a fit remedy to relieve us against any pretended corruption in the Originall or to gather various lections different from our present Copy by Well may it exercise the ability of learned men to consider wherein
Of the Divine Originall AUTHORITY self-evidencing LIGHT and POVVER of the SCRIPTVRES With an Answer to that Enquiry How we know the Scriptures to be the Word of God Also A Vindication of the Purity and Integrity of the HEBREW and GREEK Texts of the Old and New Testament in some Considerations on the PROLEGOMENA Appendix to the late BIBLIA POLYGLOTTA Whereunto are subjoyned some Exercitations about the Nature and Perfection of the Scripture the Right of Interpretation internall Light Revelation c. By IOHN OWEN D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5. 39. OXFORD Printed by HENRY HALL Printer to the University for THO ROBINSON 1659. To my Reverend and Worthy Friends the PREBENDS of Ch Church Colledge in Oxford with all the STVDENT'S in Divinity in that Society THE reason of my inscribing the ensuing pleas for the Authority purity and perfection of the Scripture against the pretences of some to the contrary in these dayes unto you is because some of you value and study the Scripture as much as any I know and it is the earnest desire of my heart that all of you would so do Now whereas two things offer themselves unto me to discourse with you by the way of Preface namely the commendation of the Scripture and an exhortation to the study of it on the one hand and a discovery of the reproach that is cast upon it with the various wayes and meanes that are used by some for the lessening and depressing of its Authority and excellency on the other the former being to good purpose by one or other almost every day performed I shall insist at present on the latter only which also is more suited to discover my aime and intention in the ensuing discourses Now herein as I shall it may be seeme to exceed that proportion which is due unto a Preface to such short discourses as these following yet I know I shall be more briefe then the nature of so great a matter as that proposed to consideration doth require And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall fall upon the subject that now lyes before me Many there have beene and are who through the craft of Sathan and the prejudice of their owne hearts lying under the power of corrupt and carnall Interest have ingaged themselves to decry and disparage that excellency of the Scripture which is proper and peculiar unto it The severall sorts of them are too many particularly to be considered I shall only passe through them in generall and fix upon such instances by the way as may give evidence to the things insisted on Those who in this business are first to be called to an account whose filth and abominations given out in gross◠others have but parcelled among themselves are they of the Synagogue of Rome These pretend themselves to be the only keepers and preservers of the Word of God in the world the only ground and pillar of truth Let us then a little consider in the first place how it hath discharged this trust for it is but equall that men should be called to an account upon their owne principles and those who supposing themselves to have a trust reposed in them do manifest a trecherous mind would not be one whit better if they had so indeed What then have these men done in the discharge of their pretended trust nay what hath that Synagogue left unattempted yea what hath it left unfinished that may be needfull to convince it of perfidiousnesse that saies the Scripture was committed to it alone and would if it were able deprive all others of the possession of it or their lives what Scripture then was this or when was this deed of trust made unto them The oracles of God they tell us committed to the Jewes under the Old Testament and all the writings of the New and that this was done from the first foundation of the Church by Peter and so on to the finishing of the whole Canon What now have they not done in adding detracting corrupting forging aspersing those Scriptures to falsifie their pretended trust They adde more bookes to them never indited by the Holy Ghost as remote from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so denying the selfe evidencing power of that word which is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by mixing it with things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an humane rise and spring manifesting themselves to have lost the spirit of discerning promised with the Word to abide with the true Church of God for ever Isa 59. 21. They have taken from its fulnesse and perfection its sufficiency and excellency by their Massora their orall law or verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their unknowne endlesse bottomlesse boundlesse treasure of traditions that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all their abominations The Scripture its selfe as they say committed to them they plead to their eternall shame to be in the Originall Languages corrupted vitiated interpolated so that it is no stable rule to guide us throughout in the knowledge of the will of God The Jewes they say did it whilst they were busie in burning of Christians Therefore in the roome of the Originals they have enthroned a translation that was never committed to them that came into the world they know neither how nor when nor by whom So that one saies of its author Si quis percontetur Gallus fuerit an Sarmata Judaeus an Christianus vir an mulier nihil habituri sint ejus patroni quod expeditè respondeant All this to place themselves in the throne of God and to make the words of a Translation authentick from their stamp upon them and not from their relation unto and agreement with the words spoken by God himselfe And yet farther as if all this were not enough to manifest what Trustees they have been they have cast off all subjection to the authority of God in his word unlesse it be resolved into their own denying that any man in the world can know it to be the word of God unlesse they tell him so it is but inke and paper skin of parchment a dead letter a nose of wax a Lesbian Rule of no authority unto us at all O faithfull Trustees holy mother Church infallible chaire can wickednesse yet make any farther progresse was it ever heard of from the foundation of the world that men should take so much paines as these men have done to prove themselves faithlesse and treacherous in a trust committed to them Is not this the summe and substance of volumes that have even filled the world the Word of God was committed to us alone and no others under our keeping it is corrupted depraved vitiated the copies delivered unto us we have rejected and taken up one of our owne choice nor let any complaine of us it was in our power to do worse This sacred depositum had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it might be knowne to be the Word of God but it is upon our credit