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
God is manifest in them for God hath shewed it unto them for the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternall power and Godhead Rom. 1. 18 19 20 All which places God assisting shall be opened before long in another Treatise The summe of them amounts to what was before laid downe namely that God reveales and declares himselfe unto us by the VVorks of his hands Sect. 11. God declares himselfe his Soveraigne power and Authority his Righteousnesse and Holinesse by the innate or ingrafted light of nature and Principles of the consciences of men That indispensible morall obedience which he requireth of us as his creatures subject to his law is in generall thus made knowne unto us For the Gentiles which have not the law doe by nature the things contained in the law they having not the law are a law unto themselves shewing the work of the law written in their hearts their consciences also bearing witnesse and their thoughts in the meane time excusing or accusing one another Rom. 2. 14 15. By the light that God hath indelibly implanted in the minds of men accompanied with a morall instinct of Good and evill seconded by that selfe-Judgment which he hath placed in us in reference to his own over us doth he reveale himselfe unto the Sons of men 3ly God reveales himselfe by his Word as is confessed It remaines then that we enquire how we may know and be ascertained that these things are not deceivable Pretences but that God doth indeed so reveale himselfe by them Sect. 12. First The Works of God as to what is his Will to teach and reveale of himselfe by them have that Expression of God upon them that stampe and character of his Eternall Power and Godhead that Evidence with them that they are his that where ever they are seene and considered they undeniably evince that they are so and that what they teach concerning him they doe it in his Name and Authority There is no need of Traditions no need of Miracles no need of the Authority of any Churches to convince a rationall Creature that the works of God are his and His only and that he is Eternlal and infinite in Power that made them They carry about with them their owne Authority By being what they are they declare whose they are To reveale God by his works there is need of nothing but that they be by themselves represented or objected to the consideration of Rationall creatures Sect. 13. The Voice of God in nature is in like manner effectuall It declares it selfe to be from God by it's owne light and Authority There is no need to convince a man by substantiall Witnesses that what his Conscience speakes it speakes from God Whether it beare Testimony to the Being Righteousnesse Power Omniscience or Holynesse of God himselfe or whether it call for that morall obedience which is eternally and indispensably due to him and so shews forth the worke of the law in the heart it so speakes and declares it selfe that without further Evidence or Reasoning without the Advantage of any considerations but what are by it's selfe supplyed it discovers it's Au-Author from whom it is and in whose name it speakes Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those common notions and generall Presumptions of him and his Authority that are inlayed in the natures of Rationall Creatures by the hand of God to this End that they might make a Revelation of him as to the Purposes mentioned are able to plead their owne divine Originall without the least contribution of strength or Assistance from without Sect. 14. And thus is it with those things Now the Psalmist says unto God Thou hast magnified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all thy name the Word thou hast spoken The Name of God is all that whereby he makes himselfe knowne Over all this God magnifies his Word It lyes all in a subserviency thereunto The name of God is not here God himselfe but every thing whereby God makes himselfe knowne Now it were very strange that those low darke obscure Principles and Meanes of the Revelation of God and his Will which we have mentioned should be able to evince themselves to be from him without any externall helpe Assistance Testimony or Authority and that which is by God himselfe magnified above them which is farre more noble and Excellent in it's selfe and in respect of it's end Order hath far more divinely conspicuous and glorious impressions and Characters of his Goodnesse Holinesse Power Grace Truth then all the Creation should lye dead obscure and have nothing in it's selfe to reveale it's Author untill this or that superadded Testimony be called in to it's Assistance We esteeme them to have done no service unto the Truth who amongst innumerable other bold denyalls have insisted on this also that there is no naturall knowledge of God arising from the innate Principles of Reason and the Workes of God proposing themselves to the consideration thereof let now the way to the progresse of supernaturall Revelation be obstructed by denying that it is able to evince it selfe to be from God and we shall quickly see what bankes are cut to let in a flood of Atheisme upon the face of the Earth Sect. 15. Let us consider the issue of this Generall Induction As God in the creation of the World and all things therin contained hath so made framed them hath left such characters of his Eternall Power and Wisdome in them and upon them filled with such Evidences of their Author suited to the Apprehensions of rationall Creatures that without any other Testimony from himselfe or any else under the naked consideration and Contemplation of what they ARE they so farre declare their Creator that they are left wholly unexcusable who will not learne and know him from thence So in the giving out of his Word to be the foundatiō of that VVorld which he hath set up in this world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel within a wheel his Church He hath by his Spirit implanted in it and impressed on it such Characters of his Goodnesse Power Wisdome Holinesse Love to mankind Truth Faithfulnesse with all the rest of his Glorious Excellencies and Perfections that at all times and in all Places when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Expansion of it is stretched over men by his Providence without any other Witnesse or Testimony given unto it it declares it's selfe to be his and makes good it's Authority from him so that the refusall of it upon it's own evidence brings unavoidable condemnation on the soules of men This comparison is insisted on by the Psalmist Psal 19 where as he ascribeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice and line to the creatures so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Light Power stability and Permanency like that of the heavens Sun in
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
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
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
to every ones conscience in the sight of God but if our Gospell be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Gospell of Christ who is the image of God should shine unto them There is in the dispensation of the Word an Evidence of Truth commending it's selfe to the consciences of men Some receive not this Evidence is it for want of Light in the Truth it 's selfe No! that is a Glorious light that shines into the hearts of men Is it for want of Testimony to assert this light No! but merely because the God of this world hath blinded the Eyes of men that they should not behold it Sect. 11. From what then hath been laid downe these two things may be inferred 1. That as the Authority of God the first and only absolute Truth in the Scripture is that alone which divine faith rests upon and is the formall object of it so wherever the Word comes by what meanes soever it hath in it's selfe a sufficiency of Light to evidence to all and will doe it eventually to all that are not blinded by the God of this world that Authority of God it's Authour And the only Reason why it is not received by many in the World to whom it is come is the Advantage that Sathan hath to keep them in ignorance and blindnesse by the lusts corruptions prejudices and hardnesse of their owne hearts Sect. 12. The word then makes a sufficient Proposition of it's selfe wherever it is And he to whom it shall come who refuses it because it comes not so or so Testified will give an accouâ—t of his Atheisme and infidelity He that hath the witnesse of God need not stay for the Witnesse of men for the Witnesse of God is greater Sect. 13. Wherever the Word is received indeed as it requireth it selfe to be received and is really assented unto as the Word of God it is so received upon the Evidence of that Light which it hath in it's selfe manifestly declaring it's selfe so to be It is all one by what meanes by what hand whether of a Child or a Church by Accident or Traditions by common consent of men or pecular Providence the Scripture comes unto us Come how it will it hath its Authority in it's selfe and towards us by being the Word of God and hath it's power of manifesting it's selfe so to be from it's owne innate Light Sect. 14. Now this light in the scripture for which we contend is nothing but the beaming of the Majesty Truth Holinesse and Authority of God given unto it and left upon it by it's Author the Holy Ghost An impresse it hath of God's Excellency upon it distinguishing it by infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the product of any creature By this it dives into the Consciences of men into all the secret recesses of their hearts guides teaches directs determines and judges in them upon them in the name majesty Authority of God If men who are blinded by the God of this world will yet deny this light because they perceive it not it shall not prejudice them who doe By this selfe evidencing Light I say doth the Scripture make such a proposition of it's selfe as the Word of God that whoever rejects it doth it at the perill of his eternall Ruine and thereby a bottome and foundation is tendred for that faith which it requireth to repose it's selfe upon Sect. 15. For the proofe then of the Divine Authority of the scriptures unto him or them who as yet on no account what ever doe acknowledge it I shall only suppose that by the Providence of God the Book it 's selfe be so brought unto him or them as that He or they be engaged to the consideration of it or doe attend to the reading of it This is the worke of God's providence in the Government of the world upon a supposall hereof I leave the Word with them and if it evidence not it's selfe unto their conscience it is because they are blinded by the God of this world which will be no plea for the refusall of it at the Last day And they who receive it not on this Ground will never receive it on any as they ought Sect. 16. The second sort of things that evidence themselves are things of an Effectuall powerfull Operation in any kind So doth fire by heat the Wind by it's noise and force salt by it's tast and savour the Sun by its light and heat So doe also morall principles that are effectually operative Rom. 2. 14 15. Men in whom they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe manifest the Worke of them or them by their worke and Efficacy Whatever it be that hath an innate power in it's selfe that will effectually operate on a fit and proper subject it is able to evidence it 's selfe and it 's owne nature and condition Sect. 17. To manifest the interest of the Scripture to be enrolled among things of this nature yea under God himselfe who is knowne by his great power and the Effects of it to have the Preheminence I shall observe only one or two things concerning it the various improvement whereof would take up more time and greater space then I have allotted to this discourse Sect. 18. It is absolutely called the Power of God and that unto it's proper End which way lyes the tendency of it's Efficacy in Operation Rom. 1. 16. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vis virtus Dei the Power of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word concerning the Crosse that is the Gospell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 18 the Power of God And faith which is built on that word without other helpes or Advantages is said to stand in the Power of God 1 Cor. 2. 5. That is effectually working in and by the Word it worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the spirit and of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's spirituall Power gives a demonstration of it Thus it comes not as a naked VVord 1 Thes 1. 5 but in power and in the Holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving all manner of Assurance and full perswasion of it's selfe Even by it's Power and Efficacy Hence it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rod of power or strength Psal 110. 2 denoting both Authority and Efficacy surely that which is thus the Power and Authority of God is able to make it's selfe known so to be Sect. 19. It is not only said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power the Power of God in it's selfe but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able and powerfull in respect of us Thou hast learned saith Paul to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred letters the written word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are able to make thee wise unto salvation They are powerfull
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
not how built we know not upon what foundations that we intend in the Assignation of our receiving the Scripture to be the Word of God to the effectuall worke and witnesse of the Holy Ghost Sect. 5. Two things then we intend by this VVorke of the spirit upon the mind of man 1. His communication of of spirituall Light by an act of his Power enabling the mind to discerne the saving Truth Majesty and Authority of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a blindnesse a darknesse upon the minds of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not only disenables them from discerning the things of God in their certainty Evidence Necessity and beauty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also causes them to judge amisse of them as things weake and foolish darke unintelligible not answering to any Principle of Wisdome whereby they are guided 1 Cor. 2. Whilst this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on the minds of men it is impossible that they should on any right abiding foundation assent to the Word of God They may have a prejudicate opinion they have no faith concerning it This darknesse then must be removed by the Communication of Light by the Holy Ghost which work of his Illumination is commonly by others spoken unto and by me also in another place Sect. 6. 2. The Holy Ghost together with and by his worke of Illumination taking off the perverse disposition of mind that is in us by nature with our Enmity to and Aversation from the things of God effectually also perswades the mind to a receiving and admitting of the Truth Wisdome and Authority of the word Now because this perverse disposition of mind possessing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soule influences the Will also into an Aversation and dislike of that Goodnesse which is in the Truth proposed to it it is removed by a double act of the Holy Ghost § 7. 1. He gives us Wisdome Understanding a spirituall Judgment whereby we may be able to compare spirituall things with spirituall in a spirituall manner and to come thereby to a cleare and full Light of the heavenly Excellency and Majesty of the Word and so enables us to know of the doctrine whither it be of God Under the benefit of this Assistance all the parts of the Scripture in their Harmony and Correspondency all the Truths of it in their power and necessity come in together to give Evidence one to another and all of them to the whole I meane as the mind is enabled to make a spirituall Judgment of them § 8. 2. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall sense a Tast of the things themselves upon the mind Heart and Conscience when we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised to discerne such things These things deserve a more full handling and to be particularly exemplified from Scripture if the nature of our present designe would admit thereof Sect. 9. As in our naturall Estate in respect of these things of God the mind is full of vanity darknesse blindnesse yea is darkness its selfe so that there is no correspondency between the faculty and the Object and the Will lies in an utter unacquaintednesse yea impossibility of any acquaintance with the life power savour sweetnesse relish and Goodnesse that is in the things proposed to be known and discerned under the darke shades of a blind mind so for a removall of both these the Holy Ghost communicates Light to the Understanding whence it is able to see and judge of the truth as it is in Jesus and the Will being thereby delivered from the dungeon wherein it was and quickened a new performes its office in embracing what is proper and suited unto it in the object proposed The Spirit indeed discovereth to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the counsell of his will but yet in that way in the Generall whereby the Sun gives out his light and heate the former making way for the latter But these things must not now be insisted on Sect. 10. Now by these works of the Spirit He doth I say perswade the Mind concerning the Truth and Authority of the Scripture and therein leave an Impression of an effectuall Testimony within us And this Testimony of his as it is Authoritative and infallible in its selfe so of inconceivably more Efficacy Power and Certainty unto them that doe receive it then any Voice or internall Word boasted of by some can be But yet this is not the work of the spirit at present enquired after Sect. 11. 2 There is a Testimony of the spirit that respects the object or the Word its selfe and this is a publick Testimony which as it satisfies our soules in particular so it is and may be pleaded in reference unto the satisfaction of all others to whom the Word of God shall come The Holy Ghost speaking in and by the Word imparting to it Vertue Power Efficacy Majesty and Authority affords us the Witnesse that our faith is resolved unto And thus whereas there are but two heads whereunto all Grounds of Assent do belong namely Authority of Testimony and the selfe Evidence of Truth they do here both concurre in one In the same Word we have both the Authority of the Testimony of the spirit and the selfe Evidence of the Truth spoken by him yea so that both these are materially one and the same though distinguished in their formall conceptions I have been much affected with those verses of DANTE 's the Italian Poet which some body hath thus word for word turned into Latine larga pluvia Spiritus sancti quae est diffusa Super veteres super novas membranas Est syllogismus qu◠eam mihi conclusit Acutè adeo ut prae illa Omnis demonstratio mihi videatur obtusa The spirits communication of his owne Light and Authority to the Scripture as Evidences of its originall is the Testimony pleaded for Sect. 12. When then we resolve our faith into the Testimony of the Holy Ghost it is not any Private whisper Word or voyce given to individuall Persons It is not the secret and effectuall perswasion of the Truth of the Scriptures that falls upon the minds of some men from various involved considerations of Education Tradition and the like whereof they can give no particular account It is not the effectuall work of the Holy Ghost upon the minds and wills of men enabling them savingly to believe that is intended The Papists for the most part pleading about these things do but shew their ignorance and malice But it is the Publick Testimony of the Holy Ghost given unto all of the Word by and in the word and its own divine light Efficacy and Power Sect. 13. Thus far then have we proceeded The Scripture the Written Word hath its infallible Truth in its selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. from whence it hath its Verity thence it hath its Authority for its whole Authority is founded in
whom I know not I can with due consideration and doe utterly deny The searcher of all hearts knowes I lye not And what should possibly infect me with that leaven I neither professe any deep skill in the Learning used in that worke nor am ever like to be ingaged in any thing that should be set up in competition with it nor did ever know that there was such a Person in the world as the chiefe Authour of this Edition of the Bibles but by it I shall then never faile on all just occasions to commend the Usefullnesse of this worke and the Learning Diligence and paines of the worthy Persons that have brought it forth nor would be wanting to their full praise in this place but that an entrance into this discourse with their due commendations might be liable to misrepresentations But whereas we have not only the Bible published but also private opinions of men and collections of various Readings really or pretendedly so we shall see afterwards tending some of them as I apprehend to the disadvantage of the great and important Truth that I have been pleading for tendred unto us I hope it will not be Grievous to any nor matter of Offence if using the same Liberty that they or any of them whose hands have beene most eminent in this worke have done I doe with I hope Christian candor and moderation of spirit briefly discover my thoughts upon some things proposed by them Sect. 4. The renownedly learned Prefacer unto the Arabick Translation in this Edition of it tells us that the Worke of translating the Pentateuch into that Language was performed by a Jew who took care to give countenance to his own private opinions and so render them Authenticke by bringing them into the Text of his Translation It is not of any such Attempt that I have any cause to complaine or shall so doe in reference to these Prolegomena and Appendix only I could have wished with submision to better Judgments be it spoken that in the publishing of the Bible the Sacred Text with the Translations and such naked historicall accounts of their Originalls and preservation as were necessary to have laid them faire and open to the Judgment of the Reader had not been clogged with disputes and pleas for particular private opinions imposed thereby with too much advantage on the minds of men by their constant neighbourhood unto canonicall Truth Sect. 5. But my present considerations being not to be extended beyond the concernement of the Truth which in the foregoing discourse I have pleaded for I shall first propose a briefe abstract thereof as to that part of it which seemes to be especially concerned and then lay downe what to me appeares in it's prejudice in the Volumes now under debate not doubting but a fuller account of the whole will by some or other be spedily tendred unto the Learned and impartiall Readers of them The summe of what I am pleading for as to the particular Head to be vindicated is that as the Scriptures of the Old and New Testament were immediatly and entirely given out by God himselfe his mind being in them represēted unto us without the least interveniency of such mediums and Waies as were capable of giving change or alteration to the least iota or syllable so by his Good and mercifull providentiall dispensation in his Love to his Word and Church his whole Word as first given out by him is preserved unto us entire in the Originall Languages where shining in its owne beauty and lustre as also in all Translations so farre as they faithfully represent the Originalls it manifests and evidences unto the consciences of men without other forraigne help or assistance its divine originall and Authority Sect. 6. Now the severall Assertions or Propositions contained in this position are to me such important Truths that I shall not be blamed in the least by my own Spirit nor I hope by any others in contending for them judging them fundamentall parts of the faith once delivered to the saints and though some of them may seeme to be lesse weighty then others yet they are so concatenated in themselves that by the removall or destruction of any one of them our interest in the others is utterly taken away It will assuredly be granted that the perswasion of the coming forth of the Word immediately from God in the way pleaded for is the foundation of all faith hope and obedience But what I pray will it advantage us that God did so once deliver his Word if we are not assured also that that word so delivered hath been by his speciall care and providence preserved entire and uncorrupt unto us or that it doth not evidence and manifest its selfe to be his Word being so preserved Blessed may we say were the Ages past who received the Word of God in its unquestionable power and purity when it shone brightly in its own glorious native Light and was free from those defects and corruptions which through the default of men in a long tract of time it hath contracted but for us as we know not well where to lay a sure foundation of believing that this Book rather then any other doth conteine what is left unto us of that Word of his so it is impossible we should ever come to any certainty almost of any individuall VVord or expression whither it be from God or no far be it from the thoughts of any Good man that God whose Covenant with his Church is that his Word and spirit shall never depart from it Isa 59. 21. Math. 5. 18. 1 Pet. 1. 25. 1 Cor. 11. Math. 28. 20. hath left it in uncertainties about the things that are the foundation of all that faith and obedience which he requires at our hands As then I have in the foregoing Treatise evinced as I hope the selfe Evidencing Light and power of the Scripture so let us now candidly for the sake and in the persuit of Truth deale with a mind freed from prejudices and disquieting Affections save only the trouble that arises from the necessity of dissenting from the Authors of so usefull a worke addresse our selves to the consideration of what seems in these Prolegomena and Appendix to impaire the truth of the other Assertions about the entire preservation of the Word as given out from God in the copies which yet remaine with us And this I shall doe not doubting but that the Persons themselves concernd will fairely accept and weigh what is conscientiously tendred Sect. 7. As then I do with all thankfulnesse acknowledge that many things are spoken very honourably of the Originalls in these Prolegomena and that they are in them absolutely preferred above any Translation whatever and asserted in generall as the Authentick Rule of all Versions contrary to the thoughts of the Publisher of the great Parisian Bibles and his infamous hyperaspistes Morinus so as they stand in their aspect unto the Appendix of various Lections there are
them 5080000 in battell with an infinite number besides as the Historian speakes by famine sicknesse and fire were consumed He found himselfe to have sustained so much losse by them that he began not his letter to the Senate in the wonted manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He could not assure them that it was well with him and his army By this second desolation they were very low made weake and contemptible and driven into obscurity all the world over In this state they wandred up and downe for some season in all manner of Uncertainty They had not only lost the place of their solemne worship seeing it wholy defiled the name of Jerusalem changed into Aelia and themselves forbid to looke towards it upon paine of death but also being now unspeakably diminished in their number all hopes of contriving themselves into any condition of observing their old rites and worship was utterly lost Sect. 10. Here they sate down amazed for a season being at their wits end as was threatned to them in the Curse But they will not rest so Considering therefore that their old Religion could not be continued without a Jerusalem and a Temple they began a nefarious attempt against God equall to that of the old world in building Babel even to set up a new Religion that might abide with them where-ever they were and give them countenance in their Infidelity and opposition to the Gospell unto the utmost The head of this new Apostasy was one Rabbi Jehuda whom we may not unfitly call the Mahomet of the Jews They terme him Hannasi the Prince and Hakkadosh the holy The whole story of him and his companions as reported by the Jews is well collected by Joseph de Voisin observat in proaem ad pugi fidei p. 26 27. The summe of the whole concerning this work is laid down by Maimonides in his praefatio in Seder Zeraiim pag 36 37. of the edition of Mr Pococke wherein also a sufficient account is given of the whole Mishna with the name of the Rabbins either imploied in it or occasionally mentioned This man about the year of Christ 190 or 200 when the Temple had now laine wast almost three times as long as it did in the Babylonish Captivity being countenanced as some of themselves report by Antoninus Pius compiled the Jewish Alcoran or the Mishna as a Rule of their worship and waies for the future Only whereas Mahomet afterwards pretended to have received his sigments by Revelation though indeed he had much of his Abominations from the Talmud this man pleaded the receiving of his by Tradition the two maine Engines that have been set up against the Word of God Out of such Pharisaicall Traditions as were indeed preserved amongst them and such Observances as they had learned and taken up from Apostate Christians as Aquila and others with such figments as were invented by himselfe and his predecessors since the time of their being publickly rejected and cursed by God This man compiled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishnaioth which is the Text of their Talmud and the foundation of their present Religion under the name of the old orall Law That sundry Christian Ceremonies and institutions vilely corrupted were taken up by the Jews of those daies many of them being Apostates as were also some of Mahomets Assistants in compiling of the Alcoran I shall God assisting elsewhere endeavour to evince and manifest That any Gospell observances were taken from the Jews as being in practise amongst them before their institution by Christ will appeare in the issue to be a bold and groundlesse fancy Sect. 11. The foundation mentioned being laid in a Collection of Traditions and new invention of Abominations under the name of old Traditions by this Rabbi the following Talmuds are an improvement of the same attempt of setting up a Religion under the Curse and against the mind and Will of God that being rejected by him and left without King without Prince without sacrifice without image without an Ephod and without a Teraphim and kind of worship true or false they might have something to give them countenance in their unbeliefe The Talmud of Jerusalem so called for it is the product of many comments on the Mishnae in the city of Tiberias where Rabbi Juda lived because it was compiled in the land of Canaan whose metropolis was Jerusalem was published about the yeare of Christ 230. so it is commonly received though I find Dr. Lightfoot of late on suppositiō of finding in it the name of Diocletianus the Emperour to give it a later date But I confesse I see no just ground for the alteration of his judgment from what he delivered in another Treatise before The Doclet mentioned by the Rabbins was beaten by the Children of Rabbi Jehuda Princeps as himselfe observes who lived in the daies of one of the Antoninus's an hundred yeares before Diocletian Neither was ever Diocletian in a Low condition in the East being a Sarmatian born and living in the Westerne parts only he went with Numerianus that Expedition into Persia wherein he was made Emperour at his returne but this is nothing to my purpose See Lightfoot Chronograph cap. 81. p. 144. The Babylonian Talmud so called because compiled in the land of Babylon in the cities of Nahardea Sora and Pumbeditha where the Jews had their Synagogues and schooles was finished about the yeare 506 or 510. In this greater worke was the mystery of their iniquity finished and the Engine of their own Invention for their further obduration perfectly compleated These are now the Rule of their faith the measure of their Exposition of Scriptures the directory of their worship the ground of their hope and Expectation Sect. 12. All this while the Jews enjoyed the Letter of the Scriptures as they do to this day yea they receive it sometimes with the honour and Veneration due to God alone God preserved it amongst them for our present use their farther condemnation and meanes of their future conversion But after the destruction of the Temple and rejection of their whole Church-state the Word was no longer committed to them of God nor were they intrusted with it nor are to this day They have it not by promise or Covenant as they had of old Isa 59. 21. Their possession of it is not accompanied with the Administration of the spirit without which as we see in the instance of themselves the Word is a dead letter of no efficacy for the Good of soules They have the letter amongst them as sometimes they had the Ark in the battell against the Philistines for their greater ruine Sect. 13. In this state and condition they every where discover their rancour and malice against Christ calling him in contempt and reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating monstrous figments concerning him and their dealing with him under the name of Jesus the son of Pandira Some deny that by Jesus the
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