Word wherein it was the designe of the Great and Holy God to give us a portraiture as it were of his Wisdome Holinesse and Goodnesse so farre as we are capable of an Acquaintance with him in this Life is not able to declare and evince it's Originall That God who is prima Veritas the first and soveraigne Truth infinitely seperated and distinguished from all creatures on all accounts whatever should Write a Book or at least immediately indite it commanding us to receive it as his under the penalty of his Eternall displeasure and yet that Booke not make a sufficient discovery of it's selfe to be his to be from him is past all beliefe Let men that live on things received by Tradition from their Fathers who perhaps never had sense of any reall Transaction betweene God and their soules who scarse ever perused the Word seriously in their lives nor brought their Consciences to it please themselves in their owne imaginations The sure Anchor of a soule that would draw nigh to God in and by his Word lyes in the things laid downe Sect. 33. I suppose it will not be denyed but that it was the Mind and Will of God that those to whom his Word should come should owne it and receive it as his if not it were no sinne in them to reject it unto whom it doth so come if it were then either he hath given those Characters unto it and left upon it that impression of his majesty whereby it might be knowne to be his or he hath not done so and that either because he would not or because he could not To say the latter is to make him more iâ—firme than a man or other wormes of the earth than any naturally eâ—fectuall cause He that saith the former must know that it is incumbent on him to yeild a satisfactory account why God would not doe so or else he will be thought blasphemously to impute a want of that Goodnesse Love of mankind unto him which he hath in infinite Grace manifested to be in himselfe That no man is able to assigne any such Reason I shall firmly believe untill I find some attempting so to doe which as yet none have arrived at that height of Impudence and wickednesse as to owne Sect. 34. 2ly How horrible is it to the thoughts of any Saint of God that the scripture should not have it's Authority from it's selfe Tertullian objects this to the Gentiles Apol. Cap. 5. Facit hoc ad causam nostram quod apud vos de humano arbitratu divinitas pensitatur nisi homini Deus placuerit Deus non erit homo jaâ— Deo propitiâ—s esse debebit Would it be otherwise in this case if the Scripture must stand to the mercy of man for the Reputation of its Divinity nay of its verity for whence it hath its Authority thence it hath its verity also as was observed before and many more words of this nature might be added CHAP. VI. Consequentiall considerations for the confirmation of the divine Authority of the Scripture Sect. 1. I said in the former Chapter that I would not employ my selfe willingly â—o enervate or weaken any of the Reasons or Arguments that are usually insisted on to prove the divine Authority of the Scripture Though I confesse I like not to multiply Arguments that conclude to a probability only and are suited to beget a firme Opinion at best where the principle intended to be evinced is de fide and must be beleived with faith divine and supernaturall Yet because some may happily be kept to some kind of Adherence to the Scriptures by meane grounds that will not in their owne strength abide untill they get footing in those that are more firme I shall not make it my businesse to drive them from their present station having perswaded them by that which is better Sect. 2. Yea because on Supposition of the Evidence formerly tenderd there may be great use at severall seasons of some consequentiall considerations and Arguments to the purpose in hand I shall insist on two of that kind which to me who have the Advantage of receiving the Word on the forementioned account seeme not only to perswade and in a great measure to convince to undeniable probability but also to prevaile irresistably on the understanding of unprejudiced men to close with the divine Truth of it Sect. 3. The first of these is taken from the nature of the doctrine its selfe contained in the Scripture the second from the mannagement of the whole designe therein the first is innate the other of a more externall and Rationall consideration Sect. 4. For the first of them there are two things considerable in the doctrine of the Scripture that are powerfull and if I may so say uncontroleably prevalent as to this purpose Sect. 5. First its universall suitablenesse upon its first cleare discovery and Revelation to all the Entanglements and perpleâ—ities of the soules of men in reference to their Relation to and dependance upon God If all mankind have certaine Entanglements upon their hearts and spirits in reference unto God which none of them that are not utterly brutish do not wrestle withall and which all of them are not able in the least to assoyle themselves in and about certainly that Doctrine which is suited universally to satisfy all their perplexities to calme and quiet their spiâ—its in all their tumultuatings and doth break in upon them with a glorious Efficacy to that purpose in its discovery and Revelation must needs be from that God with whom we have to doe and none else From whom else I pray should it be He that can give out such a Word ille mihi semper erit Deus Sect. 6. Now there are 3 generall heads of things that all and every one of mankind not naturally brutish are perplexed withall in reference to their dependance on God and Relation to him 1 How they may worship him as they ought 2 How they may be reconciled and at peace with him or have an Attonement for that guilt which naturally they are sensible of 3 VVhat is the nature of true Blessednesse and how they may attaine it or how they may come to the enjoyment of God Sect. 7. That all mankind is perplexed and entangled with and about these Considerations that all men ever were so without Exception more or lesse and continue so to be to this day that of themselves they miserably grope up and down in the dark and are never able to come to any satisfaction neither as to what is present nor as to what is to come I could manifest from the State Office and condition of conscience the indelible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and presumptions about them that are in the hearts of all by nature The whole History of all Religion which hath been in the World with the designe of All antient and present Philosophy with innumerable other uncontroleable Convictions which also God assisting I shall in
Now it is certaine that this principle must be summum in it's kind either bonum or malum If the Scripture be what it reveales and declares it selfe to be it is then unquestionably the Word of the Living God Truth it's selfe for that it professeth of it's selfe from the beginning to the ending to which profession all that it reveales answers absolutely and unquestionably in a tendency to his Glory alone If it be not so it must be acknowledged that the Authour of it had a blasphemous designe to hold forth himselfe to be God who is not so a malitious designe to deceive the Sons of men and to make them believe that they Worship and honour God and obey him when they doe not and so to draw them into everlasting destruction and that to compasse these ends of blasphemy Atheisme and malice he hath laid out in a long course of time all the industry and wisdome that a Creature could be made partaker of Now he that should doe thus must be the Devill and none else no other creature can possibly arrive at that height of obstinacy in evill Now certainly whilst God is pleased to continue unto us any thing whereby we are distinguished from the Beasts that perish whilst there is a sence of a distance betweene Good and Evill abiding amongst men it cannot fall upon the understanding of any man that that Doctrine which is so holy and pure so absolutely leading to the utmost improvement of whatever is good just commendable and praise Worthy so suitable to all the Light of God of Good and Evil that remaines in us could proceed from any one everlastingly hardened in Evill and that in the pursuit of the wickedst designe that that wicked one could possibly be engaged in namely to enthrone himselfe and malitiously to cheat cousen and ruine the soules of men so that upon necessity the Scripture can own no Authour but him whose it is even the Living God As these considerations are farre from being the bottome and foundation of our faith in our assenting to the Authority of God in the Word so on the supposition of what is so they have an usefullnesse as to support in trialls and temptations and the like seasons of difficulty but of these things so farre Of The Integrity Purity of the Hebrevv and Greek Text of the Scripture With Considerations on the PROLEGOMENA and APPENDIX to the late BIBLIA POLYGLOTTA OXFORD Printed by H. H. for THO ROBINSON 1659. CHAP. I. 1. The occasion of this Discourse 2. The Danger of supposing corruptions in the Originalls of the Scripture 3. The great usefullnesse of the Biblia Polyglotta 4. The Grounds of the ensuing animadversions 5. The Assertions proposed to be vindicated laid downe 6. Their weight and importance 7. Sundry principles in the Prolegomena prejudiciall to the Truth contended for laid downe 8. Those Principles formerly asserted by others Reasons of the opposition made to them Scte. 1. WHEN this whole little precedent Treatise was finished and ready to be given out unto the Stationer there came to my hands the Prolegomena and Appendix to the Biblia Polyglotta lately published Upon the first sight of that volume I was somewhat startled with that Bulkie collection of various Readings which the Appendix tenders to the view of every one thâ—t doth but cast an eye upon it Within a while after I found that others also men of Learning and Judgment had apprehensions of that worke not unlike those which my owne thoughts had suggested unto me Afterwards considering what I had written about the Providence of God in the preservation of the Originall Copies of the Scripture in the foregoing discourse fearing least from that great Appearance of Variations in the Originall Copies and those of all the Translations published with so great care and diligence there might some unconquerable objections against the Truth of what I had asserted be educed I judged it necessary to stop the progresse of those thoughts untill I could get time to looke through the Appendix and the various Lections in that great Volume exhibited unto us with the grounds and Reasons of them in the prolegomena Having now discharged that taske and as things were stated duty I shall crave leave to deliver my thoughts to some things contained in them which possibly men of perverse minds may wrest to the prejudice of my former Assertions to the prejudice of the certainty of divine Truth as continued unto us through the Providence of God in the Originalls of the Scripture Sect. 2. What use hath been made and is as yet made in the world of this supposition that corruptions have befallen the Originalls of the scripture which those various lections at first view seeme to intimate I need not declare It is in breife the foundation of Mahumetisme Alcor Azoar 5. The chiefest and principall prop of Popery the only pretence of Fanaticall Anti Scripturists the root of much hidden Atheisme in the World At present there is sent unto me by a very learned Person upon our discourse on this subject a Treatise in English with the Latine Title of fides Divina wherein it 's namelesse Author on this very foundation labours to evert and utterly render uselesse the whole scripture How farre such as he may be strengthened in their infidelity by the consideration of these things time will manifest Had there not been then a necessity incumbent on me either utterly to desist from pursuing any thoughts of publishing the foregoing Treatise or else of giving an account of some things contained in the Prolegomena and Appendix I should for many Reasons have abstained from this Employment But the truth is not only what I had written in the first Chapter about the Providence of God in the preservation of the Scripture but also the maine of the Arguments afterwards insisted on by me concerning the selfe Evidencing power and Light of the Scripture receiving in my Apprehension a great weakning by the things I shall now speake unto if owned and received as they are proposed unto us I could not excuse my selfe from running the hazard of giving my thoughts upon them Sect. 3. The Wiseman tells us that he considered all travell and every right worke and that for this a man is envied of his neighbour whâ—ch saith he is vanity and vexation of spirit Eccles 4. 4. It cannot be denyed but that this often fals out through the Corruption of the hearts of men that when Works right Workes are with most sore travell brought forth in the world their Authours are repayed with envy for their Labour which mixes all the issues of the best endeavours of men with vanity and vexation of spirit Hiereme of old and Erasmus of late are the usuall instances in this kind That I have any of that guilt in a peculiar manner upon me in reference to this worke of publishing the Biblia Polyglotta which I much esteeme or the Authours and contrivers of it
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
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
commutation of properties to the Word and in an unexpressable Exaltation of it above them The light of one day of this Sun being unspeakably more than that of seven others as to the manifestation of the Glory of God Sect. 16. This then is fixed as a Principle of Truth whatever God hath appointed to reveale himselfe by as to any speciall or generall End that those whom he intends to discover himselfe unto may either be effectually instructed in his mind and will according to the measure degree and meanes of the Revelation afforded or be left inexcusable for not receiving the Testimony that he gives of himselfe by any Plea or pretence of want of cleare evident manifest Revelation That what ever it be hath such an impresssion of his Authority upon it as undeniably to evince that it is from him And this now concerning his Word comes further to be confirmed by Testimonies and Arguments CHAP. III. Arguments of two sorts Inartificiall Arguments by way of Testimony to the Truth To whom these Arguments are valid Isa 8. 20. 2 Tim. 3. 16. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that accompanies the voice of God Jer. 3. 26 27 28 29. The rejection of a plea of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein it consists Luk. 16. 31. of miracles their efficacy to beget faith compared with the word 2 Pe. 1. 16 19 20. Sect. 1. HAving declared the Divine Original and Authority of the Scripture and explained the Position laid downe as the foundation of our ensuing discourse way is now made for us to the consideration of those sâ—lfâ—-Evidences of it's divine Rise and consequently Authority that it is attended withall upon the account whereof we receive it as believing it to be the Word of God Sect. 2. The Arguments whereby any thing is confimed are of two sorts Inartificiall by the Way of Testimony and Artificiall by the Way of Deductions and Inferences What ever is capable of contributing Evidence unto Truth falls under one of these two heads Both these kinds of Proofes we make use of in the businesse in hand Some professe they owne the Authority of the Scriptures and also urge others so to doe but they well dispute on what grounds and Accounts they doe foe With those we may deale in the first way by Testimony from the Scriptures themselves which upon their own Principles they cannot refuse When they shall be pleased to informe us that they have relinquished those Principles and doe no longer owne the Scripture to be the Word of God We will withdraw the Witnesses upon their Exceptions whom for the present we make use of Testimonies that are innate and ingrafted in the Word it 's selfe used only as Mediums of Artificiall Arguments to be deduced from them which are of the second sort may be used towards them who at present own not the Authority of the Scripture on any account whatever or who are desirous to put on themselves the Persons of such men to try their skill and Ability for the management of a Controversy against the Word of God Sect. 3. In both these cases the Testimony of the Scripture is pleaded and is to be received or cannot with any pretence of Reason be refused in the former upon the account of the acknowledged Authority and Veracity of the Witnesse though speaking in its owne case in the latter upon the account of that selfe Evidence which the Testimony insisted on is accompanied withall made out by such Reasonings and Arguments as for the kind of them Persons who owne not it's Authority cannot but admit In humane things if a man of knowne Integrity and unspotted Reputation beare Witnesse in any cause and give uncontrolable Evidence to his Testimony from the very nature and Order of the things whereof he speakes as it is expected that those who know and admit of his Integrity and Reputation doe acquiesce in his Assertion so those to whom he is a Stranger who are not moved by his Authority will yet be overcome to assent to what is witnessed by him from the nature of the things he asserts especially if there be a coincidence of all such circumstances as are any way needfull to give Evidence to the matter in hand Sect. 4. Thus it is in the case under consideration For those who professe themselves to believe the Scriptures to be the Word of God and so owne the credit and fidelity of the Witnesse it may reasonably be expected from them yea in strict Justice demanded of them that they stand to the Testimony that they give to themselves and their owne divine Originall By saying that the Scripture is the Word of God and then commanding as to prove it so to be they render themselves obnoxious unto every Testimony that we produce from it that so it is and that it is to be received on it's own Testimony This Witnesse they cannot wave without disavowing their owne Professed Principles without which Principles they have not the least colour of imposing this taske on us Sect. 5. As for them with whom we have not the Present advantage of their own Acknowledgment it is not reasonable to impose upon them with the bare Testimony of that Witnesse concerning whom the Question is whether he be worthy the Acceptation pleaded for But yet Arguments taken from the Scripture from what it is and doth it 's Nature and Operation by which the causes and springs of all things are discovered are not to be refused Sect. 6. But it is neither of these that principally I intend to deale withall my present Discourse is rather about the satisfaction of our owne consciences than the Answering of others Objections Only we must satisfy our Consciences upon such Prinples as will stand against all mens Objections This then is chiefly enquired after namely what it is that gives such an Assurance of the Scriptures being the Word of God as that relying thereon we have a sure Bottome and foundation for our receiving them as such and from whence it is that those who receive them not in that manner are left inexcusable in their damnable unbeliefe This we say is in and from the Scripture its selfe so that there is no other need of any further witnesse or Testimony nor is any in the same kind to be admitted Sect. 7. It is not at all in my Purpose to insist largly at present on this subject and therefore I shall content my selfe with instancing in some few Testimonies and Arguments beginning with one or two of the first sort Isa 8. 20. To the law and to the Testimony if they speake not according to this Word there is no light in them What ever any one says be it what or who it will Church or Person if it be in or about the things of God concerning his Will or Worship with our Obedience to him it is to be tryed by the Law and Testimony Hither we are sent This is asserted to be the Rule and
indeed is full of Traditions flowing from the Word that is a knowledge of the Doctrines of the word in the minds of men but a Tradition of the Word not resolved into the Word a tradition referred to a fountaine of sense in seeing and hearing preserved as an orall law in a distinct channel and streame by it's selfe when it is evidenced either by instance in some particular preserved therein or in a probability of securing it through the Generations passed by a comparison of some such effect in things of the like kind I shall be ready to receive it Sect. 18. Give me then as I said before but the least obscure report of any one of those many miracles that were wrought by our Saviour and the Apostles which are not recorded in the scriptures and I shall put more valuation on the pretended Traditions than I can as yet perswade my selfe unto Besides many VVriters of the Scripture wrought no miracles and by this Rule their writings are left to shift for themselves Miracles indeed were necessary to take of all prejudices from the Persons that brought any new doctrine from God but the doctrine still evidenced it's selfe The Apostles converted many where they wrought no miracles Act. 16. 17 18 and where they did so worke yet they for their doctrine and not the doctrine on their account was received And the Scripture now hath no lesse Evidence and demonstration in it's selfe of it's Divinity than it had when by them it was preached Sect. 19. But because this Tradition is pretended with great confidence as a sure bottome and foundation for receiving of the Scriptures I shall a little farther enquire into it That which in this case is intended by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tradition is a Report of men which those who are present have received from them that are gone before them Now this may be either of All the men of the World or only of some of them if of All either their suffrages must be taken in some Convention or gathered up from the individualls as we are able and have opportunity If the first way of receiving them were possible which is the utmost improvement that Imagination can give the Authority enquired after yet every individuall of men being a Liar the whole convention must be of the same complexion and so not be able to yeild a sufficient basis to build a faith upon cui non potest subesse falsum that is infallible and cannot possibly be deceived much lesse is there any foundation for it in such a Report as is the Emergencie of the Assertion of Individualls Sect. 21. But now if this Tradition be alledged as preserved only by some in the World not the halfe of rationall Creatures I desire to know what reason I have to believe those who have that Tradition or plead that they have it before and against them who professe they have no such Report delivered to them from their forefathers Is the Reason hereof because I live among these who have this Tradition and they are my neighbours whom I know by the same Rule those who live among the other Parts of men are bound to receive what they deliver them upon Tradition and so men may be obliged to believe the Alcoran to be the Word of God Sect. 22. It is more probable it will be answered that their Testimony is to be received because they are the Church of God but it doth not yet appeare that I can any other way have any Kowledge of them so to be or of any Authority that any number of men more or lesse can have in this case under that Name or Notion unlesse by the Scripture it 's selfe And if so it will quickly appeare what place is to be allotted to their Testimony who cannot be admitted as Witnesses unlesse the Scripture it 's selfe be owned and received because they have neither plea nor claime to be so admitted but only from the Scripture If they shall averre that they take this honour to themselves and that without Relation to the Scripture they claime a right of Authoritative witnesse bearing in this case I say againe upon the generall grounds of naturall Reason and Equity I have no more inducements to give credit to their Assertions then to an alike number of men holding out a Tradition utterly to the contrary of what they assert Sect. 23. But yet suppose that this also were granted and that men might be allowed to speake in their owne name and Authority giving Testimony to themselves which upon the hypothesis under consideration God himselfe is not allowed to doe I shall desire to know whither when the Church declares the scriptures to be the Word of God unto us it doth apprehend any thing in the Scripture as the Ground of that Judgment and declaration or no If it sayes no but that it is proposed upon it's sole Authority then surely if we thinke Good to acquiesse in this decision of this doubt and enquiry it is full time for us to lay aside all our studdies and enquiries after the Mind of God and seek only what that man or those men say who are intrusted with this Authority as they say and as they would have us believe them though we know not at all how or by what meanes they came by it seeing they dare not pretend any thing from the Scripture least thereby they direct us to that in the first place Sect. 24. If it be said that they doe upon other accounts judge and believe the scripture to be true and to be the Word of God I suppose it will not be thought unreasonable if we enquire after those Grounds and accounts seeing they are of so great concernement unto us All Truths in Relations consisting in their consonancy and Agreement to the nature of the things they deliver I desire to know how they came to judge of the consonancy betweene the nature of the things delivered in the Scripture and the delivery of them therein The things whereof we speake being heavenly spirituall mysterious and supernaturall there cannot be any knowledge obtained of them but by the Word it 's selfe How then can they make any Judgment of the Truth of that Scripture in the Relation of these things which are no where to be known I speak of many of them in the least but by that Scripture its selfe Sect. 25. If they shall say that they found their judgment and declaration upon some discovery that the Scripture makes of its selfe unto them they affirme the same that we plead for only they would very desireously appropriate to themselves the Priviledge of being able to discerne that discovery so made in the Scripture To make good this claime they must either plead somewhat from themselves or from the Scriptures if from themselves it can be nothing but that they see like the men of China and all others are blind or have but one eye at the best
that Number Sect. 14. This I say is the summe of this Doctrine as it is delivered unto us in the Scripture Here Reason is entangled yet after a while finds evidently that unlesse this be embraced all other things wherein it hath to do with God will not be of value to the soule this will quickly be made to appeare Or all that Communion which is here between God and man founded on the Revelation of his mind and will unto him which makes way for his Enjoyment in Glory there are these two parts 1 Gods gratious Communication of his Love Goodnesse c. with the fruits of them unto man 2. The obedience of man unto God in a way of Gratitude for that Love according to the mind and will of God revealed to him These two comprise the whole of the entercourse between God and man Now when the mind of man is exercised about these things he finds at last that they are so wrapped up in the Doctrine of the Trinity that without the beliefe receiving and acceptance of it it is utterly impossible that any interest in them should be obteined or preserved Sect. 15. For the first or the Communication of God unto us in a Way of Love and Goodnesse it is wholly founded upon and enwrapped in this Truth both as to the eternall Spring and actuall Execution of it A few instances will evince this Assertion The Eternall fountaine of all Grace flowing from Love and Goodnesse lies in Gods Election or Predestination This being an Act of Gods Will cannot be apprehended but as an eternall act of his Wisdome or Word also All the eternall thoughts of it's pursuit lye in the Covenant that was betweene the Father and the Son as to the Son 's undrtaking to execute that Purpose of his This I have at large elsewhere declared Take away then the doctrine of the Trinity and both these are gone There can be no purpose of Grace by the Father in the son no Covenant for the putting of that purpose in Execution and so the foundation of all fruits of Love Goodnesse is lost to the soule Sect. 16. As to the Execution of this Purpose with the actuall dispensation of the fruits of Grace and Goodnesse unto us it lyes wholely in the unspeakable Condescention of the Son unto Incarnation with what ensued thereon The Incarnation of the Eternall Word by the Power of the Holy Ghost is the bottome of our Participation of Grace Without it it was absolutely impossible that man should be made partakeâ— of the favour of God Now this enwraps the whole Doctrine of the Trinity in it's bosome nor can once be apprehended without it's Acknowledgment Deny the Trinity and all this meanes of the Communication of Grace with the whole of the satisfaction and Righteousnesse of Christ falls to the Ground Every Tittle of it speakes this Truth And they who deny the one reject the other Sect. 17. Our actuall Participation of the fruits of this Grace is by the Holy Ghost We cannot our selves seize on them nor bring them home to our owne soules The impossibility hereof I cannot now stay to manifest Now whence is this Holy Ghost Is he not sent from the Father by the Son Can we entertaine any thought of his effectuall working in us and upon us but it includes this whole Doctrine They therefore who deny the Trinity deny the Efficacy of it's operation also Sect. 18. So it is as to our Obedience unto God whereby the Communion betweene God and man is compleated Although the formall object of Divine worship be the nature of God and the Persons are not worshipped as Persons distinct but as they are each of them God yet as God they are every one of them distinctly to be worshipped So is it as to our faith our Love our thanksgiving all our Obedience as I have abundantly demonstrated in my Treatise of distinct communion with the Father in Love the Son in Grace and the Holy Ghost in the Priviledges of the Gospell Thus without the Acknowledgment of this Truth none of that Obedience which God requireth at our hands can in a due manner be performed Sect. 19. Hence the scripture speakes not of any thing betweene God and us but what is founded on this Account The Father worketh the Son worketh and the Holy Ghost worketh The Father worketh not but by the Son and his spirit The Son Spirit work not but from the Father The Father Glorifieth the Son the Son Glorifieth the Father and the Holy Ghost glorifieth them both Before the foundation of the world the Son was with the Father and rejoyced in his peculiar worke for the Redemption of mankind At the Creation the Father made all things but by the Son and the Power of the Spirit In Redemption the Father sends the Son the Son by his owne condescention undertakes the worke and is incarnate by the Holy Ghost The Father as was said communicates his love and all the fruites of it unto us by the Son as the Holy Ghost doth the merrits and fruits of the mediation of the Son The Father is not knowne nor worshipped but by and in the Son Nor Father or Son but by the Holy Ghost c. Sect. 20. Upon this discovery the soule that was before startled at the Doctrine in the notion of it is fully convinced that all the satisfaction it hath sought after in it's seeking unto God is utterly lost if this be not admitted There is neither any foundation left of the communication of love to him nor meanes of returning Obedience unto God Besides all the things that he hath been enquiring after appeare on this account in their Glory beauty reality unto him so that that which most staggerd him at first in the receiving of the Truth because of it's deep mysterious glory doth now most confirme him in the embracing of it because of its necessity Power and heavenly Excellency Sect. 21. And this is one Argument of the Many belonging to the things of the Scripture that upon the Grounds before mentioned hath in it as to my sense and Apprehension an Evidence of Conviction not to be withstood Sect. 22. Another consideration of the like Efficacy may be taken from a briefe veiw of the whole Scripture with the designe of it The consent of parts or Harmony of the scripture in it's selfe and every part of it with each other and with the whole is commonly pleaded as an Evidence of it's divine Originall Thus much certainly it doth evince beyond all possible contradiction that the whole proceedeth from one and the same principle hath the same Authout and He wise discerning able to comprehend the whole compasse of what he intended to deliver and reveale Otherwise or by any other that onenesse of Spirit designe and ayme in unspeakable variety and diversity of meanes of it's delivery that absolute correspondency of it to it's selfe and distance from any thing else could not have been attained
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
Points Of Elias Levita The value of his Testimony in this case 18 Of the Validity of the Testimony of the Jewish Rabbins 19 Some considerations about the antiquity of the Points the first from the nature of the Punctation its selfe in reference unto Grammaticall Rules 20 From the Chaldee Paraphrase and integrity of the Scripture as now pointed THis being in my Apprehension the state of things amongst us I hope I may without offence proceed to the consideration of the particulars before mentioned from whence it is feared that Objections may arise against the purity and selfe evidencing power of the Scriptures pleaded for in the foregoing Treatise That which in the first place was mentioned is the Assertion of the Points or vowels and Accents to be a novell invention of some Rabbins of Tiberias in Palaestina This the learned Author of the Prolegomena defends with Capellus his ArgumeÌ„ts and such other Additions as he was pleased to make use of To cleare up the concernments of our Truth in this Particular it will be necessary to consider 1 what influence into the right understanding of the Text these points have and necessarily must have 2 What is their Originall or who their Invention is ascribed unto in these Prolegomena As to the assertive part of this controversy or the vindication of their true sacred Originall some other occasion may call for additions to what is now by the way insisted on And as I shall not oppose them who maintaine that they are Coaevous with the letters which are not a few of the most learned Jews and Christians so I no wayes doubt but that as we now enjoy them we shall yet manifest that they were compleated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Synagogue Ezra and his Companions guided therein by the infallible direction of the spirit of God Sect. 2. That we may not seeme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to contend de lana caprina the importance of these points as to the right understanding of the Word of God is first to be considered and that from Testimony and the nature of the thing its selfe Marinus in his preface to his Hebrew Lexicon tells us that without the points no certaine truth can be learned from the Scriptures in that Language seeing all things may be read diverse waies so that there will be more confusion in that one tongue than was amongst all those at Babylon Nulla igitur certa doctrina poterit tradi de hâc linguâ cùm omnia possint diversimodò legi ut futura sit major confusio unicae hujus linguae quam illa Babylonis Morinus plainly affirms that it is so indeed instancing in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it may be variously pointed hath at least 8. severall significations and some of them as distant from one another as heaven and earth And to make evident the uncertainty of the language on this account he gives the like Instance in c r. s. in latine Junius in the close of his Animadversions on Bellar de verbo Dei lib. 2. cap. 2 Commends that saying of Johannes Isaac against Lindan he that reads the Scriptures without points is like a man that rides an horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a bridle he may be carried he knowes not whither Radulphus Cevallerius goes farther Rudiment ling. Heb. cap. 4. Quod superest de vocalium Accentuum antiquitate eorum sententiae subscribo qui linguam Hebraeam tanquam omnium aliarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutissimum planè ab initio scriptam confirmant quandoquidem qui contra sentiunt non modo authoritatem sacrae scripturae dubiam efficiunt sed radicitùs meo quidem judicio convellunt quod absque vocalibus distinctionum notis nihil certi firmique habeat As for the antiquity of the vowels and Accents saith he I am of their opinion who maintaine the Hebrew language as the exact patterne of all others to have been plainly written with them from the beginning seeing that they who are otherwise minded do not only make doubtfull the Authority of the Scriptures but in my judgment wholly pluck it up by the roots for without tho vowels and notes of distinction it hath nothing firme and certaine In this mans judgment which also is my own it is evident to all how obnoxious to the opinion now opposed the Truth is that I am contending for To these also may be added the Great Buxtorfs father and son Gerard. Glassius Voetius Flac Ilyric Polan Whitaker Hassret Wolthius Sect. 3. It is well known what use the Papists make of this conceit Bellarmine maintaines that there are errors crept into the originall by this addition of the points de Verb. Dei lib. 2. cap. 2. Hisce duabus sententiis refutatis restat tertia quam ego verissimam puto quae est scripturas Hebraicas non esse in universum depravatas opera malitia Judaeorum nec tamen omnino esse integras puras sed habere suos errores quosdam qui partim irrepserint nâ—gligentiâ ignorantiâ librariorum c partim ignorantiâ Rabbinorum qui puncta addiderunt itaque possumus si volumus puncta detrahere aliter legere These two opinions being confuted the third remaineth which I supose to be most true which is that the Hebrew scriptures are not universally corrupted by the malitious worke of the Jewes nor yet are wholy pure or entire but that they have errors which have crept in partly by the negliligence and ignorance of the transcribers partly by the ignorance of the Rabbins who added the points whence we may if we please reject the points and read otherwise In the voluminous opposition to the Truth made by that learned man I know nothing more pernitiously spoken nor doe yet know how his inference can be avoided on the hypothesis in Question To what purpose this insinuation is made by him is well knowne and his Companions in designe exactly declare it That their Hebrew Text be corrected by the vulgar latine is the expresse desire of Gregory de valentia Tom. 1. disput 5. qu. 3 and that because the Church hath approved that Translation it being corrected saies Huntly by Hierome before the invention of points But this is put out of doubt by Morinus who from hence argues the Hebrew tongue to be a very nose of waxe to be turned by men which way they please and to be so given of God on purpose that men might subject their consciences to their infallible Church Exercit. l. 1. Exer. 1. c. 2. Great hath been the indeavour of this sort of men wherein they have left no stone unturned to decry the originalls Some of them cry out that the old Testament is corrupted by the Jewes as 1. Leo Castrius 2. Gordonius Huntlaeus 3. Melchior Canus 4. Petrus Galatinus Morinus Salmeron Pintus Mersennus Animad in Problem Georgii Venet
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
Corruptions that are crept into the Hebrew Text and by the help of those Translations amend them Thus Capellus The learned Author of our Prolegomena handles this businesse Prol. 6. I do not remember that he expresly any where affirmes that they had other Copies then those we now enjoy But whereas besides the keri and ketib the various readings of Ben Asher and Ben Napthali of the East and Westerne Jews there are through the neglect oscitancy and frailty of the Transcribers many things befallen the Text not such failings as happening in one Copy may be easily rectified by others which are not to be regarded as various lections nor such as may be Collected out of any Antient Copies but faults or mistakes in all the Copies we enjoy or have ever been known by the help and use of Translations conjecturing how they read in their books either vvith other words or letters Consonants or Points vve may collect Various lections as out of the Originall What this Opinion upon the matter differeth from that of Capellus I see not for the difference between our Copies and those of old are by him assigned to no other Originall nor doth Capellus say that the Jewes have voluntarily corrupted the Text but only that alterations are befallen it by the meanes and waies recounted in the Prolegomena To make this evident by Instances we have a great number of such Various Lections gathered by Grotius in the Appendix The truth is how the Volume should come under that name at first View I much wondred The greatest part of it gives us no Various Lections of the Hebrew Text as is pretended but Various interpretations of others from the Hebrew But the Prolegomena salve that seeming difficulty The particulars assigned as Various Lections are not differing readings collected out of any Copies extant or ever knowne to have been extant but Criticall conjectures of his own for the amendment of the Text or at most Conjectures upon the reading of the words by Translatours especially the 70 and Vulgar latine Sect. 3. Let us now Consider our disease intimated and the Remedy praescribed together with the improbability of the one and the unsuitablenesse of the other as to the removeall of it being once supposed The distemper pretended is dreadfull and such as it may well prove mortall to the Sacred truth of the Scripture The summe of it as was declared before is that there were of old sundry Copies extant differing in many things from those we now enjoy according to which the ancient Translations were made whence it is come to passe that in so many places they differ from our present Bibles even all that are extant in the world So Capellus or that there are Corruptions befallen the Text Varieties from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may be found by the help of Translations as our Prolegomena Sect. 4. Now whereas the first Translation that ever was as is pretended is that of the 70 and that of all others excepting only those which have been translated out of it doth most vary and differ from our Bible as may be made good by some 1000 ds of instances we cannot but be exceedinly uncertaine in finding out wherein those Copies which as it is said were used by them did differ from ours or wherein ours are Corrupted but are left unto endlesse uncertaine Conjectures What sense others may have of this distemper I know not for my owne part I am sollicitous for the Arke or the Sacred truth of the Originall And that because I am fully perswaded that the Remedy and reliefe of this evill provided in the Translations is unfitted to the Cure yea fitted to increase the disease Some other Course then must be taken And seeing the Remedy is notoriously insufficient to effect the Cure let us try whether the whole distemper be not a meere fancy and and so doe what in us lye to prevent that Horrible and outragious violence which will undoubtedly be offered to the Sacred Hebrew verity if every Learned Mountibanke may be allowed to practise upon it with his Conjectures from Translations Sect. 5. It is well knowne that the Translation of the Seventy if it have the Originall pretended and which alone makes it considerable was made and finished 300 years or nere thereabout before the Incarnation of our Saviour that was in that time and season wherein the Oracles of God were committed to the Jewes whilest that Church and people were the only people of God accepted with him designed by him keepers of his Word for the use of the whole Church of Christ to come as the great and blessed foundation of truth A time when there was an Authentique Copy of the whole Scripture as the Rule of all others kept in the Temple now can it be once imagined that there should be at that time such notorious varieties in the Copies of the Scripture through the negligence of that Church yet afterwards neither our Saviour nor his Apostles take the least notice of it yea doth not our Saviour himselfe affirme of the word that thē was amōg the Jews that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it should passe away or perish where let not the points but the Consonants themselves with their Apices be intended or alluded unto in that expression yet of that word which was translated by the Seventy according to this hypothesis and which assuredly they then had if ever not only letters and Tittles but words and that many are concluded to be lost But that no Jew believes the figment we are in the consideration of I could say credat Apella Sect. 6. 2. Waveing the consideration of our refuge in these cases namely the good providence and care of God in the preservation of his word let the Authours of this Insinuation prove the assertion namely that there was ever in the world any other Copy of the Bible differing in any one word from those that we now enjoy let them produce one Testimony one Authour of credit Jew or Christian that can or doth or ever did speak one word to this purpose Let them direct us to any relick any monument any kind of Remembrance of them and not put us off with weak conjectures upon the signification of one or two words and it shall be of weight with us Is it meet that a matter of so huge importance called into Question by none but themselves should be cast and determined by their conjectures doe they think that men will part with the possession of Truth upon so easy tearmes that they will be cast from their inheritance by divination but they will say is it not evident that the old Translatours did make use of other Copies in that we see how they have translated many Words and places so as it was not possible they should have done had they rendred our Copy according to what we now read But will indeed this be pleaded may it not be extended
hand for their reliefe It is of the Text without such suppositions that this insinuation is made now to cast scruples into the minds of men about the integrity and sincerity of that without sufficient ground or warrant is surely not allowable It is not good to deale so with men or their writings much lesse with the Word of God Should any man write that in case of such a mans theft or murder who is a man of unspotted reputation it were good to take such or such a course with him and publish it to the world would their stirring of such rumours be looked on as an honest Christian and candid course of proceeding And is it safe to deale so with the Scripture I speake of Protestants for Papists who are growne bold in the opposition to the Originalls of the Scripture I must needs say that I look upon them as effectually manageing a designe of Sathan to draw men into Atheisme Nor in particular doe I account of Morinus his Exercitations one whit better It is readily acknowledged that there are many difficult places in the Scripture especially in the Historicall Bookes of the old Testament Some of them have by some been lookt at as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The industry of learned men of old and of late Jewes and Christians have been well excercised in the Interpretation and reconciliation of them by one or other a faire probable account is given of them all Where we cannot reach the utmost depth of truth it hath been thought meet that poore wormes should captivate their understandings to the truth and Authority of God in his word If there be this liberty once given that they may be looked on as corruptions and amended at the pleasure of men how we shall be able to stay before we come to the bottome of questioning the whole Scripture I know not That then which yet we insist upon is that according to all Rules of equall procedure men are to prove such Corruptions before they entertaine us with their provision of meanes for remedy Sect. 18. For the Specimen of various lections gathered out of Grotius his Annotations I shall not much concerne my selfe therein they are nothing lesse then various lections of that learned mans own observations set aside 1. The various lections of the 70 and vulgar latine of Symmachus Aquila and Theodotion wherein we are not concerned 2ly The Keri and Cethib which we have often times over and over in this Volume 3ly The various readings of the Orientall and Occidentall Jewes which we have also elsewhere 4ly Conjectures how the 70 or vulgar latin read by altering letters only 5ly Conjectures of his own how the Text may be mended and a very little roome will take up what remaines By that cursory view I have taken of them I see not one word that can pretend to be a various lection unlesse it belong to the Keri and Cethib or the difference between the Orientall and the Occidentall Jews so that as I sayd before as to my present designe I am not at all concerned in that collection those that are may further consider it Sect. 19. As short an account will seeme for the generall consideration of the whole bulkie collection of various lections that we have here presented unto us for those of the severall Translations we are not at all concerned in them where any or all of them faile or are corrupted we have a Rule blessed be God preserved to rectify them by For those of the Originalls I have spoken to them in particular I shall only adde that we have some of them both from the old and new Testament given us thrice over at least many of the Keri and Cethib after a double service done by them are given us againe the third time by Grotius so also are those of the new Testament by the same Grotius and Lucas Brugensis FINIS Errata Pag. lin 11 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20 13 for to read too 24 8 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 22 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 7 after 8 adde 20 38 19 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41 ult for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 11 for Rationaâ—ll r. rationall ib. l. 14. r. Eternall 45 16 dele Au. 54 20 for as r. us 72 6 for pertaker r. partaker 84. 11 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39 1 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116 pen for de r. he 117 8 for no. r. on 135 3. undrtaking r. undertaking 186 2 for Posittion r. Position l. ult for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 209 2 foâ— Zimenius r. Ximenius 213 8 for tho r. the 219 13 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 221 4. f. is yet r. is not yet 226 18 on wards r. onwards 263 15 f. to r. too 256 10 f. or r. as 257 9 f. his r. is 271 12 f. miskna r. mishna  21 f. punctat r. puritat 272 2. speakes r. speake  11 word r. words 275 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288 24 things r. Kings 294 11 noted r. naked 296 23 tye us r. arise 299 23 nor r. or  24 superis r. capuis 308 22 worth r. worke 313 11 the volume r. that volume 316 7 that was r. it was Dr. OWEN Of the Divine Orig. of the Scriptures Erasmuâ— 1. Praef. in 5. lib. Mos 2. In August de Civit Dei lib. 15. cap. 13. 3 Defens Conc. Trid lib. 4. 4 Proleg Biblica 5 Praef. in Bibl in Lat passim 6 Praef. in Comment in Josh 7 Loc. Com. lib. 1. cap. 13. 8 De opt Gen. Interpr lib. 1. 9. Lib. 2. de verb. Dei 10 Tom. 1. D. 5 Q. 3. 11 De Translat Stae cum Comment in Jsa 12 Epito Controv Contr. 1. C. 8. 13. Dispunctio Calum Casaub Pined lib. 5. de Reb. Solom C. 4. S. 1. Morin Exercit de Sincerit Exerc. 1. c. 2. cap. 10. lib. Edm. Castel Praef. ad Animad Samar in Bib. Poly. Mich. le Jay Praefat ad opus Bibl Simeon de Muys Defens â—â—nc Text. Heb. * M. G. F. Mr. I. G. Dr. Henry Wilkinson publick Reader of Divinity in the University * Haebraea volumina nec in una dictione corrupta invenies Sant Pag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. 18. a Reading in the margin and writing in the line b Correctio scribarum or the amendment of some small apicuâ—i in 18 places c Ablatio scribarum or a note of the â—edundancy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 5 places Vid Raymond pugio fid Petruâ— Galat lib â— cap 8 Haebraei V. T. Codices per universum terrarum orbem per Europam Afiam A fricam ubique sibi sunt similes eodémque modo ab omnibus