quam in translatione nostra Proaem ad pug fid sec 14. Let any man consider those two rackes of the Rabbins and swords of Judaicall unbeliefe Isa 53. and Dan. 9 as they are now pointed and accented in our Bibles and compare them with the translation of the 70 and this will quickly appeare unto him Especially hath this been evidenced since the Socinians as well as the Jews have driven the dispute about the satisfaction of Christ to the utmost Scrutiny and Examination of every word in that 53d of Isaiah But yet as the text stands now pointed accented neither Jewes nor Socinians notwithstanding the reliefe contributed to them by Grotius wresting that whole blessed Prophesy to make Application of it unto Jeremiah thinking therein to out-doe the late or moderne Jews Abarbinel and others applying it to Josiah the whole people of the Jewes Messiah Ben Joseph and I know not whom have been able or ever shall be able to relieve themselves from the sword of the truth therein Were such Exercitations on the Word of God allowable I could easily manifest how by changing the distinctive accents and vowels much darknesse and perpelxity might be cast on the contexture of that glorious Prophesy It is knowne also that the Jewes commonly plead that one Reason why they keep the Copy of the Law in their Synagogues without points is that the Text may not be restrained to one certaine sense but that they may have liberty to draw out various and as they speake more eminent senses CHAP. V. 1 Arguments for the novelty of the Hebrew points proposed to consideration 2. The Argument from the Samaritan letters considered and Answered 3. Of the copy of the Law preserved in the Synagogues without points 4. The testimony of Elias Levita and Aben Ezra considered 5. Of the silence of the Mishna Talmud and Gemara about the points 6. Of the Keri and Chethib 7. Of the number of the points 8. Of the Ancient Translations Greek Chaldee Syriak 9. Of Hierome 10. The new Argument of Morinus in this cause The conclusion about the necessity of the points Sect. 1. BUT Because this seemes to be a matter of great importance wherein the truth formerly pleaded for appeares to be nearly concerned I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very briefly consider the Arguments that are usually insisted on as in these Prolegomena to prove the points to be a novell Invention I meane of the men at the time before mentioned Particular Instances I shall not insist upon nor is it necessary I should so doe it hath been done already The heads of Arguments which yet containe their strength are capable of a briefe dispatch which shall be given them in the order wherein they are represented by the Prolegomena Proleg 3. 38 39 40. Sect. 2. 1 It is said then that whereas the old Hebrew letters were the present Samaritan the Samaritan letters having been alwayes without points as they yet continue it is manifest that the Invention of the points must be of a later date than the change of the letters which was in the days of Ezra so consequently be the work of the postalmudical Massorites Pergula Pictoris This whole Objection is made up of most uncertaine conjectures This is not a place to speake at large of the Samaritans Their Pentateuch and its Translation The Originall of that nation is knowne from the Scripture as also their Worship of God 2 Kings 17. Their solemne Excommunication and casting out from any interest among the people of God is also recorded Ezra 9. Nehem. 6 and c. 13. Their continuance in their abominations after the closing of the Canon of the scripture is reported by Josephus Antiq. lib. 11. c. 8. In the dayes of the Machabees they were conquered by Hyrcanus and brought into subjection by the Jewes Joseph Antiq. lib. 13 cap. 17. Yet their Will worship upon the credit of the tradition of their Fathers continued to the dayes of our Saviour and their hatred to the people of God Joh. 4. When by whom in what Character they first received the Pentateuch is most uncertaine not likely by the Priest sent to them for notwithstanding his instructions they continued in open Idolatrie which evidences that they had not so much as seen the booke of the Law Probably this was done when they were quered by Hyrcanus and their Temple razed after it had stood 200 yeares So also did the Edomites What Diligence they used in the preservation of it being never committed to them by God we shall see afterwards That there are any of them remaining at this day or have been this 1000 yeares past is unknowne That the Letters of their Pentateuch were the ancient Hebrew letters as Eusebius Hierome and some of the Rabbins report seemes to me on the best enquiry I have been able to make a groundlesse Tradition and meere fable The evidences tendred for to prove it are much to weak to beare the weight of such an Assertion Eusebius spaeks only on report affirmatur it was so affirmed on what ground he tels us not Hierome indeed is more positive but give me leave to say that supposing this to be false sufficient instances of the like mistakes may be given in him For the Testimony of the Talmud I have often declared that with me it is of no weight unlesse seconded by very good evidence And indeed the foundation of the whole story is very vaine The Jews are thought and said to have forgot their own Characters in the Captivity and to have learned the Chaldean upon the account whereof they adhered unto it after their returne when the same men were alive at the burning of one and the building of the other Temple that the men of one and the same generation should forget the use of their own letters which they had been exercised in is incredible Besides they had their Bibles with them alwaies and that in their own character only whither they had any one other book or no we know not and whence then this forgetting of one Character and learning of another should arise doth not appeare Nor shall I in such an improbable fiction lay much weight on Testimonys the most antient whereof is 600 years later then the pretended matter of fact Sect. 3. The most weighty proofe in this case is taken from the ancient Judaicall coines taken up with Samaritan Characters upon them We are now in the high road of forgeries and fables in nothing hath the world been more cheated But be it granted that the pretended coines are truly Ancient must it needs follow that because the Letters were then known and in use that they only were so that the Bible was written with them and those now in use unknown To salve the credit of the coynes I shall crave leave to answer this conjecture with another The Samaritan Letters are plainly praeternaturall If I may so say a studied inventiō in their frame and figure fit to adorne
The security we have that no mistakes were voluntarily or negligently brought into the Text before the coming of our Saviour who was to declare all things in that he not once reproves the Jewes on that account when yet for their false Glosses on the word he spares them not 12. Afterwards the watchfulnesse which the two nations of Jewes and Christians had alwaies one upon another with sundry things of the like importance might to this purpose be insisted on But of these things I shall speake againe if ocasion be offered Sect. 9. Notwithstanding what hath been spoken we grant that there are and have been various Lections in the old Testament and the new For the old Testament the Keri and Cethib the various Readings of Ben Asher and Ben Nepthali of the Easterne and Westerne Jewes evince it Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall speake peculiarly afterwards They present themselves to the view of every one that but lookes into the Hebrew Bible At the End of the great Rabbinicall Bibles as they are called printed by Bombergias at Venice as also in the Edition of Buxtorfius at Basil there is a Collection of the various Readings of Ben Asher and Ben Nepthali of the Easterne and Westerne Jewes We have them also in this Appendix For the two first mentioned they are called among the Jewes one of them R Aaron the Son of R. Moses of the Tribe of Asher the other R Moses the Son of David of the Tribe of Nepthali They flourished as is probable among the Jewes about the yeare of Christ 1030 or thereabouts were Teachers of great renowne the former in the West or Palestina the latter in the East or Babilon In their exact consideration of every letter point and accent of the Bible wherein they spent their lives it seemes they found out some varieties Let any one run them through as they are presented in this Appendix he will find them to be so small consisting for the most part in unnecessary accents of no importance to the sense of any word that they deserve not to be taken notice of For the various Readings of the Orientall or Babilonian and Occidentall or Palestine Jewes all that I know of them and I wish that those that know more of them would informe me better is that they first appeared in the Edition of the Bible by Bombergius under the care of Felix Pratensis gathred by R Jacob Ben Cajim who corrected that impression But they give us no account of their Originall Nor to professe my ignorance doe I know any that doe it may be some doe but in my present hast I cannot enquire after them But the thing it 's selfe proclaimes their no importance and Capellus the most skillfull and diligent improver of all Advantages for impairing the Authority of the Hebrew Text so to give countenance to his Critica Sacra confesses that they are all triviall and not in matters of any moment Besides these there are no other various lections of the old Testament The conjectures of men conceited of their owne Abilities to correct the word of God are not to be admitted to that Title If any other can be gathered or shall be hereafter out of antient copies of credit and esteeme where no mistake can be discovered as their cause they deserve to be considered Men must here deale by instances not conjectures All that yet appeares impaires not in the least the Truth of our Assertion that every Tittle and letter of the Word of God remaines in the copies preserved by his mercifull Providence for the use of his Church Sect. 10. As to Jewes besides the mad and senselesse clamour in Generall for corrupting the Scriptures three things are with most pretence of Reason objected against them 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tikkun Sopherim or correctio scribarum by which meanes it is confessed by Elias that 18 places are corrected But all things are here uncertaine uncertaine that ever any such things were done uncertaine who are intended by their Sopherim Ezra and his companions most probably nor doe the particular places enumerated discover any such correction They are all in particular considered by Glassius lib. 1. Tract 1 but the whole ter is satisfactory determined by Buxtorfius in his letters to Glassius printed by him and repeated againe by Amama Anti Barb Bib lib 1. pag. 30. 31. Because this thing is much insisted on by Galatinus to prove the Jewes corrupting of the Text it may not be amisse to set downe the words of that great Master of all Jewish learning Sect. 11. Ad tertium quaesitum tuum de Tikkun Sopherim 18 voces hanc censuram suhiisse Massora passim notat Recensio locorum in vestibulo libri Numerorum Ps 106. Utrobique non nisi 16 recensentur sed in Num. 12. 12. duo exempla occurrunt ut notat R Solomon Deest ergo unus locus mihi quem ex nullo Judaeo hactenus expiscari potui nec magnus ille Mercerus eum invenit Galatinus hoc thema non intellexit aliena exemplaadmiscet Sic alii qui corruptiones ista esse putant Nec ullum hactenus ex nostris sive Evangelicis sive Catholicis vidi qui explicârit quae fuerint Scribae isti quales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsorum Quà m antiquae hae notae de Tikkun sint liquidò mihi nondum constat Antiquior ipsarum memoria est in libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante Talmud Babilonicum fertur conscriptus Dissentiunt tamen Hebraei de ejus autore tempore In Talmud neutro ulla planè istius Tikkun mentio fit cùm aliàs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longe minoris negotii in Talmud commemoretur Si aliter ista loca fuissent aliquando scripta Onkelos Jonathan id vel semel expressissent Nec Josephus reticuisset qui contrarium Hebraeis adscribit nullam scilicet unquam literam mutatam fuiste in lege ab Hebraeis popularibus suis lib. 1. contra Appionem Talmudistae in Levit. 27. vers ult diversis locis notant nec Prophetae ulli licitum fuisse vel minimum in Lege mutare vel innovare Quomodo ergo Scribae quidam vulgares hanc audaciam sibi arrogâssent textum sacrum in literis sensu corrigere In silentio itaque omnium in aurem tibi dico Sopherim hosce fuisse ipsos autores sacros Mosen Prophetas qui nunquam aliter scripserunt quà m hodiè scriptum legitur At sapientes Hebraeorum nasutiores animadvertentes inconvenientiam quandam in istis locis scripserunt aliter istos autores loqui debuisse secundùm cohaerentiam propositi textus sic vel sic scribere sed pro eo maluisse sic scribere id sic efferre ut illud hodie in textu est Veluti Gen. 18. 22. lectum scriptum Abraham adhuc stabat coram Domino Itáne ubi legitur inquiunt sapientes quòd Abraham venerit ad Dominum steterit
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
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
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
another Treatise declare do manifest this Truth Sect. 8. That surely then which shall administer to all and every one of them equally and universally satisfaction as to all these things to quiet and calme their spirits to cut off all necessity of any further Enquiries give them that wherein they must acquiesce and wherewith they will be satiated unlesse they will cast off that Relation and dependance on God which they seek to confirme and settle surely I say this must be from the all seeing all-satisfying Truth and Being and from none else Now this is done by the doctrine of the Scripture with such a glorious uncontroleable Conviction that every one to whom it is revealed the eyes of whose understanding are not blinded by the God of this world must needs cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found that which in vaine I sought elsewhere waxing foolish in my imaginations Sect. 9. It would be too long to insist on the severalls take one instance in the buisinesse of Attonement Reconciliation and Acceptance with God What strange horrible fruits and effects have mens contrivances on this account produced What have they not invented What have they not done What have they not suffered and yet continued in dread and bondage all their daies Now with what a Glorious soule appeasing Light doth the doctrine of satisfaction and Attonement by the bloud of Christ the son of God come in upon such men This first astonisheth then conquereth then ravisheth and satiateth the soule This is that they looked for this they were sick for and knew it not This is the designe of the Apostles discourse in the 3 first Chapters of the Epistle to the Romans Let any man read that discourse from v. 18. of chap. the first and onward and he will see with what Glory and Beauty with what full and ample satisfaction this Doctrine breaks out Chap. 3. v. 22 23 24 25 26. Sect. 10. It is no otherwise as to the particulars of present Worship or future Blessednesse this meets with men in all their wandrings stops them in their disquisitions convinces them of the darknesse folly uncertainty falsenesse of all their Reasonings about these things and that with such an Evidence and Light as at once subdues them captivates their understanding and quiets their soules so was that old Roman World conquered by it so shall the Mahumetan be in Gods good and appointed time Sect. 11. Of what hath been spoken this is the summe All mankind that acknowledge their dependance upon God and Relation to him are naturally and cannot be otherwise grievously involved and perplexed in their hearts thoughts and Reasonings about the Worship of God Acceptation with him having sinned and the future Enjoyment of him some with more cleare and distinct Apprehensiōs of these things Some under more darke and generall notions of them are thus exercised To extricate themselves and to come to some issue in and about these enquiries hath been the great Designe of their Lives the Aime they had in all things they did as they thought Well and laudably in this world Notwithstanding all which they were never able to deliver themselves no not one of them or attaine satisfaction to their soules but waxed vaine in their imaginations and their foolish hearts were more and more darkened In this estate of things the Doctrine of the Scripture comeing in with full unquestionable satisfaction to all these suited to the enquirings of every individuall soule with a largenesse of Wisdome and depth of Goodnesse not to be fathomed it must needs be from that God with whom we have to doe And those who are not perswaded hereby that will not cast Anchor in this harbour let them put to sea once more if they dare turne themselves loose to other considerations and try if all the forementioned perplexities do not inevitably returne Sect. 12. Another consideration of the Doctrine of the Scripture to this purpose regards some particulars of it There are some Doctrines of the Scripture some Revelations in it so sublimely glorious of so profound and mysterious an Excellency that at the first proposall of them nature startles shrinks and is taken with Horrour meeting with that which is above it too great and too excellent for it which it could desirously avoid and decline but yet gathering it selfe up to them it yeilds and finds that unlesse they are accepted and submitted unto though unsearchable that not only All that hath been received must be rejected but also the whole dependance of the Creature on God be dissolved or rendred only dreadfull terrible and destructive to nature its selfe Such are the Doctrines of the Trinity of the Incarnation of the son of God of the Resurrection of the dead of the new birth and the like At the first Revelation of these things nature is amazed cries how can these things be Or gathers up it selfe to Opposition this is babling like the Athenians folly as all the wise Greeks But when the Eyes of Reason are a little confirmed though it can never clearly behold the Glory of this Sun yet it confesseth a Glory to be in it above all that it is able to apprehend I could manifest in particular that the Doctrines before mentioned and severall others are of this importance namely though great above and beyond the reach of Reason yet upon search found to be such as without submission to them the whole comfortable Relation between God and man must needs be dissolved Sect. 13. Let us take a view in our Way of one of the Instances What is there in the whole Book of God that nature at first sight doth more recoyle at then the Doctrine of the Trinity How many do yet stumble fall at it I confesse the Doctrine its selfe is but sparingly yet it is clearly and distinctly delivered unto us in the Scripture The summe of it is that God is one His nature or his Being one That all the Properties or infinite Essentiall Excellencies of God as God do belong to that one nature and Being This God is infinitely Good Holy Just Powerfull He is eternall omnipotent omnipresēt these things belong to none but him that is that One God That this God is the Father Son and Holy Ghost which are not diverse names of the same Person nor distinct Attributes or Properties of the same nature or Being but One Another and a Third all equally that One God yet really distinguished between themselves by such uncommunicable Properties as cōstitute the One to be that One and the Other to be that Other and the Third to be that Third Thus the Trinity is not the Union nor Unity of three but it is a Trinity in Unity or the Ternary number of Persons in the same Essence nor doth the Trinity in its formall conception denote the Essence as if the Essence were comprehended in the Trinity which is in each Person but it denotes only the distinction of the Persons comprised in