preheminence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 3. it received it's beginning of being spoken by the Lord himselfe God spake in these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Son Heb. 1. 1. Sect. 24. Thus God who himselfe began the writing of the Word with his own finger Exod. 31. 11 after he had spoken it Exod. 20 appointing or approving the writing of the rest that followed Deut. 31. 12. Josh 23. 6. 1 King 2 3. 2 King 14. 6. 2 King 17. 13. 1 Chron. 21. 15. 2 Chron. 25. 4 4. Ezek. 2. 9 10. Hab. 2. 2. Luk. 16. 29. Joh. 5. 39. Joh. 20. 31. Act. 17. 11 doth lastly command the close of the immediate Revelation of his Will to be written in a Book Re. 1. 11 and so gives out the whole of his Mind and counsell unto us in writing as a mercifull and stedfast reliefe against all that confusion darknesse and uncertainty which the vanity folly and loosnesse of the minds of men drawne out and heightned by the unspeakable alterations that fall out amongst them would otherwise have certainly run into Sect. 25. Thus we have laid down the Originall of the Scriptures from the Scripture it 's selfe and this Originall is the basis and foundation of all it's Authority Thus is it from God entirely from him As to the Doctrine contained in it and the Words wherein that Doctrine is delivered it is wholly his what that speakes He speakes himselfe He speakes in it and by it and so it is vested with all the morall Authority of God over his Creatures CHAP. II. The maine Question proposed to consideration How we may know assuredly the Scripture to be the word of God The Scripture to be received by divine faith The Ground and foundation of that faith enquired after The Answer in the Generall Thesis of this discourse The Authority of God that foundation The way whereby that Authority is evidenced or made knowne What is meant by the Authority of the Scriptures Authority is in respect of others First generall Evidence given to the Thesis laid downe The various wayes of Gods Revealing him selfe and his mind 1 By his works 2. By the light of nature 3. By his word Each of these evince themselves to be from him His word especially Sect. 1. HAving laid in the foregoing Chapter the foundation that we are to build and proceed upon I come now to lay downe the Enquiry whose Resolution must thence be educed That then which we are seeking after is How We and the rest of men in the world who through the mercifull dispensation of God have the Book or Books wherein the Scripture given out from him as above declared is contained or said to be contained who live so many Ages from the last Person who received any part of it immediately from God or who have not received it immediately our selves may come to be assertained as to all ends and purposes wherein we may be concerned therein that the whole and entire written word in that Book or those Books hath the original consequently the Authority that it pleads and avowes namely that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God in the way and manner laid down and not the Invention of men attending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 26 or to cuningly devised fables Sect. 2. Now seeing it is expected from us and required of us by God himselfe and that on the penalty of his eternall Displeasure if we faile in our duty 2 Thes 1. 8 9 10. that we receive the Scripture not as we doe other Books in relation to their Author with a firme Opinion built on prevailing probable Arguments prevalent against any actuall conclusions to the contrary but with divine and supernaturall faith omitting all such inductions as serve only to ingenerate a perswasion not to be cast out of the mind by contrary reasonings or objections it is especially inquired what is the foundatiō formall Reason of our doing so if we so do Whatever that be it returns an answer to this important Question why or on what Account do you believe the Scriptures or Books of the old and new Testament to be the word of God Now the formall Reason of things being but one what ever consideration may be had of other inducements or Arguments to beget in us a Perswasion that the Scripture is the Word of God yet they have no influence into that divine faith wherewith we are bound to believe them They may indeed be of some use to repell the objections that are or may by any be raised against the Truth we believe and so indirectly cherish and further faith its selfe but as to a Concurrence unto the foundation or formall Reason of our believing it is not capable of it Sect. 3. Having then laid downe the Divine Originall of the Scriptures and opened the manner of the Word 's coming forth from God an Answer shall now on that sole foundation be returned to the Enquiry laid down And this I shall do in the ensuing Position The Authority of God the supreame Lord of all the first and only absolute Truth whose Word is Truth speaking in and by the Penmen of the Scriptures evidenced singly in and by the Scripture its selfe is the sole bottome and foundation or formall Reason of our assenting to those Scriptures as his word and of our submitting our hearts and Consciences unto them with that faith and obedience which morally respects him and is due to him alone Sect. 4 God speaking in the Penmen of the Scripture Heb. 1. 1 his Voyce to them was accompanied with its own Evidence which gave Assurance unto them And God speaking by them or their Writings unto us his Word is accompanied with its own Evidence and gives Assurance unto us His Authority and Veracity did and do in the one and the other sufficiently manifest themselves that men may quietly repose their Soules upon them in believing and obedience Thus are we built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2. 20. on the foundation of the Prophets and Apostles in our believing Sect. 5. That then which to the establishment of the Soules of Believers I shall labour to prove and evince is plainly this namely that the Scriptures of the Old and New Testament do abundantly and uncontroleably manifest themselves to be the Word of the living God so that merely on the account of their own proposall of themselves unto us in the Name and Majesty of God as such without the contribution of help or Assistance from Tradition Church or any thing else without themselves we are obliged upon the penalty of eternall damnation as are all to whom by any meanes they come or are brought to receive them with that subjection of soule which is due to the Word of God The Authority of God shining in them they afford unto us all the divine Evidence of themselves which God is willing to grant unto us
late dayes It is not imaginable what prejudice the Sacred truth of the Scripture preserved by the infinite love and care of God hath already suffered hereby and what it may further suffer for my part I cannot but tremble to think Lay but these two Principles together namely that the points are a late invention of some Judaicall Rabbins on which account there is no reason in the world that we should be bound unto them and that it is lawfull to gather various Lections by the help of Translations where there are no diversities in our present Copies which are owned in the Prolegomena to the Biblia Polyglotta and for my part I must needs cry cut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not seeing any meanes of being delivered from utter uncertaintie in and about all sacred truth Those who have more wisdome learning are able to look throngh all the digladiations that are likely to ensue on these principles I hope will rather take paines to instruct me and such as I am then be angry or offended with us that we are not so wise or learned as themselves In the meane time I desire those who are shaken in mind by any of the specious pretences of Capellus and others to consider the specimen given us of reconciling the difficulties that they lay as the ground of their conjectures in the miscellany notes or Exercitations of the learned Mr Pocock as usefull and learned a worke as is extant in that kinde in so few sheets of paper The dangerous and causelesse attempts of men to rectifie our present copies of the Bible the Reader may there also find discovered and confuted But we have not as yet done there is a new invention of Capellus greatly applauded amongst the men of these opinions He tels us lib. 6. c. 10. Crit. Sâ—cr Planum est omnem quae hodiè est in terrarum orbe linguae Hebraicae cognitionem servandam tandèm esse ascribendam Graecae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Sacrorum Bibliorum translationi This is greedily taken up by Morinus as nothing could be spoken more to his purpose who also tells us that the learned Prefacer to these Biblia Polyglotta is of the same judgement Morin Praefat ad opusc Haebr Samarit Hereupon he informes us that in the Translation of the Pentateuch he went for the meaning of sundry words unto Hierome and the Translation of the 70. But it is not unknowne to these learned persons that Hierome whom one of them makes his rule tels us over and over that notwithstanding the Translation of the 70. he had his knowledge of the Hebrew Tongue from the Hebrew it selfe and the help of such Hebrews as he hired to his assistance And for Capellus is not that the Helena for which he contends and upon the matter the onely foundation of his sacred worke of Criticising on the Scripture that there was a succession of learned men of the Jewes at Tiberias untill an hundred yeares after Hierome who invented the Points of the Hebrew Bible and that not in an arbitrary manner but according to the tradition they had received from theÌ„ who spoke that language in its purity shall these men be thought to have had the knowledge of the Hebrew tongue from the Translation of the 70 Certainly they would not then have hated it so as he informes us they did But this thing is plainly ridiculous The Language gives us the knowledge of it selfe Considering the helps that by providence have been in all Ages and at all times afforded thereunto ever since the time wherein Capellus saies some knew it so well as to invent and affix the present Punctation there hath beene a succession of living or dead Masters to further the knowledge of it And this will not seem strange to them who have given us exact Translations of the Persian and Aethiopick pieces of Scripture In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are little assisted by the 70. The chiefest seeming help unto this tongue is from the Arabick And thus have I given you a briefe account how by the subtilty of Satan there are principles crept in even amongst Protestants undermining the Authority of the Hebrew verity as it was called of Old wherein Hierusalem hath justified Samaria and cleared the Papists in their reproaching of the Word of God Of the New Testament I shall speake particularly in the second discourse ensuing Morinus indeed tels us de Heb Graec Tex Sincerit Exercitat 1. cap 1. p. 5. it is a jocular thing that the Hereticks in their Disputations do grant that there are Corruptions and various Lections in the Greek Latine copies of the Scripture but deny it as to the Hebrew but why I pray is this so ridiculous It is founded on no lesse stable bottome than this experience that whereas we evidently find various lections in the Greek copies which we enjoy and so grant that which ocular Inspection evinces to be true yet although men discover such virulent and bitter spirits against the Hebrew Text as this Morinus doth calling all men fooles or knaves that contend for its purity yet they are none of them able to shew out of any Copies yet extant in the World or that they can make appeare ever to have been extant that ever there were any such various lections in the Originalls of the Old Testament And is there any reason that we should be esteemed Ridiculous because believing our own eyes we will not also believe the Testimony of same few men of no credit with us asserting that for truth which we have abundant cause to believe to be utterly false But of these men so far I thought at the Entrance of my discourse to have also insisted on some other wayes whereby Satan in these daies assaults the sacred truth of the Word of God in its Authority Purity Integrity or Perfection especially in the Poor Deluded Fanaticall soules amongst us commonly called Quakers For the instruction of the younger sort against whose abominations I have subjoyned the Theses in the Close of the other Treatises But I am sensible how far already I have exceeded the bounds of a Preface unto so small Treatises as these ensuing and therefore giving a briefe account of my undertaking in this Cause of God and his Word for the vindication of the Authority and Integrity of it I shall put a Close to this discourse It may be some of you have heard me professing my unwillingnesse to appeare any more in the World this way I have not in some things met with such pleasing Entertainment as to encourage me unto it where I have been for Peace others have made themselves ready for war Some of them especially one of late neither understanding me nor the things that he writes about but his mind for opposition was to be satisfied This is the manner of not a few in their writings they measure other men by their own ignorance and what they know not themselves
Stories they recorded the Promises of Christ the Prophesies of Gospell times they gave out and revealed were not their own not conceived in their minds not formed by their Reasonings not retained in their memories from what they had heard not by any means before hand comprehended by them 1 Pe. 1. 10 11. but were all of theÌ„ immediately from God there being only a passive concurrence of their rational faculties in their Reception without any such active obedience as by any Law they might be obliged unto Hence Sect. 7. 2ly God was so with them and by the Holy Ghost so spake in them as to their receiving of the word from him and their delivering of it unto others by speaking or writing as that they were not themselves enabled by any habituall light knowledge or Conviction of Truth to declare his Mind and Will but only acted as they were immediately moved by him Their Tongue in what they said or their hand in what they wrote was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more at their own disposall than the Pen is in the hand of an expert Writer Sect. 8. Hence as farre as their own Personall concernments as Saints and Believers did lye in them they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a diligent inquiry into and investigation of the things which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Christ that spake in themselves did signify 1 Pet. 1. 10 11. Without this though their Visions were expresse so that in them their eyes were said to be open Numb 24. 3 4 yet they understood them not Therefore also they studied the writings and Prophesies of one another Dan. 9. 2. Thus they attained a saving usefull habituall knowledge of the Truths delivered by themselves and others by the Illumination of the Holy Ghost through the study of the Word even sâ—we Psal 119 104. But as to the receiving of the Word from God as God spake in them they obtained nothing by study or Meditation by enquiry or Reading Amos. 7. 15. Whether we consider the matter or manner of what they received and delivered or their receiving and delivering of it they were but as an instrument of Musick giving a sound according to the hand intention and skill of him that strikes it Sect. 9. This is variously expressed Generally it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word was to this or that Prophet which we have rendred the word came unto them Ezek. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it came expresly essendo fuit It had a subsistence given unto it or an effectuall in-being by the Spirits entring into him vers 14. Now this coming of the Word unto them had oftentimes such a Greatnesse and Expression of the Majesty of God upon it as it filled them with dread and Reverence of him Heb. 3. 16 and also greatly affected even their outward man Dan. 8. 27. But this dread and terrour which Satan strove to imitate in his filthy Tripodes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was peculiar to the Old Testament and belonged to the paedagogie thereof He. 12. 18 19 20 21. The Spirit in the declaration of the New Testament gave out his mind and will in a way of more Liberty and Glory 2 Cor. 3. The exprâ—ssnesse and immediacy of Revelation was the same but the manner of it related more to that glorious liberty in fellowship and Communion with the Father whereunto Believers had then an accesse provided them by Jesus Christ Heb. 9. 8. Ch. 10. 19 20. Ch. 12. 23 24. So our Saviour tels his Apostles Mat. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are not the Speakers of what you deliver as other men are the figment and imagination of whose hearts are the fountaine of all that they speake And he addes this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of the Father is he that speaketh in you Thus the Word that came unto them was a Book which they took in and gave out without any alteration of one tittle or syllable Ezek. 2. 8 9 10 11. Chap. 3. 3. Revel 10. 9 10 11. Sect. 10. Moreover when the Word was thus come to the Prophets and God had spoken in them it was not in their power to conceale it the hand of the Lord being strong upon them They were not now only on a generall account to utter the Truth they were made acquainted withall and to speake the things they had heard and seen which was their common Preaching work according to the analogie of what they had received Act. 4. 20 but also the very individuall Words that they had received were to be declared When the word was come to them it was as a fire within them that must be delivered or it would consume them Psal 39. 3. Jer. 20. 9. Amos. 3. 8. Chap 7. 15 16. So Jonah found his attempt to hide the Word that he had received to be altogether vaine Sect. 11. Now because these things are of great importance and the foundation of all that doth ensue namely the discovery that the Word is come forth unto us from God without the least mixture or intervenience of any medium obnoxious to fallibility as is the wisdome Truth Integrity knowledge and memory of the best of all men I shall further consider it from one full and eminent declaration thereof given unto us 2 Pet. 1. 20 21. The words of the Holy Ghost are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing this first that no prophâ—sy of Scripture is of any private interpretation for the Prophesy came not in old time by the will of man but Holy men of God spake as they were moved by the Holy Ghost Sect. 12. That which he speaks of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophesy of Scripture or written Prophesy There were then traditions among the Jewes to whom Peter wrote exalting themselves into competition with the written Word which not long after got the Title of an or all Law pretending to have it's Originall from God These the Apostle tacitly condemnes and also shewes under what formality he considered that which vers 19. he termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Prophesy namely as WRITTEN The written word as such is that whereof he speakes Above 50 times is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament put absolutely for the Word of God And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used in the Old for the Word of Prophesy 2 Chron. 21. 12. It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16 The Writing or Word written is by inspiration from God Not only the Doctrine in it but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its selfe or the Doctrine as written is so from him Sect. 13. Hence the Providence of God hath manifested it's selfe no lesse concerned in the preservation of the writings then the doctrine contained in them The writing it's selfe being the Product of his own eternall counsell for the preservation of the
to every ones conscience in the sight of God but if our Gospell be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Gospell of Christ who is the image of God should shine unto them There is in the dispensation of the Word an Evidence of Truth commending it's selfe to the consciences of men Some receive not this Evidence is it for want of Light in the Truth it 's selfe No! that is a Glorious light that shines into the hearts of men Is it for want of Testimony to assert this light No! but merely because the God of this world hath blinded the Eyes of men that they should not behold it Sect. 11. From what then hath been laid downe these two things may be inferred 1. That as the Authority of God the first and only absolute Truth in the Scripture is that alone which divine faith rests upon and is the formall object of it so wherever the Word comes by what meanes soever it hath in it's selfe a sufficiency of Light to evidence to all and will doe it eventually to all that are not blinded by the God of this world that Authority of God it's Authour And the only Reason why it is not received by many in the World to whom it is come is the Advantage that Sathan hath to keep them in ignorance and blindnesse by the lusts corruptions prejudices and hardnesse of their owne hearts Sect. 12. The word then makes a sufficient Proposition of it's selfe wherever it is And he to whom it shall come who refuses it because it comes not so or so Testified will give an accouâ—t of his Atheisme and infidelity He that hath the witnesse of God need not stay for the Witnesse of men for the Witnesse of God is greater Sect. 13. Wherever the Word is received indeed as it requireth it selfe to be received and is really assented unto as the Word of God it is so received upon the Evidence of that Light which it hath in it's selfe manifestly declaring it's selfe so to be It is all one by what meanes by what hand whether of a Child or a Church by Accident or Traditions by common consent of men or pecular Providence the Scripture comes unto us Come how it will it hath its Authority in it's selfe and towards us by being the Word of God and hath it's power of manifesting it's selfe so to be from it's owne innate Light Sect. 14. Now this light in the scripture for which we contend is nothing but the beaming of the Majesty Truth Holinesse and Authority of God given unto it and left upon it by it's Author the Holy Ghost An impresse it hath of God's Excellency upon it distinguishing it by infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the product of any creature By this it dives into the Consciences of men into all the secret recesses of their hearts guides teaches directs determines and judges in them upon them in the name majesty Authority of God If men who are blinded by the God of this world will yet deny this light because they perceive it not it shall not prejudice them who doe By this selfe evidencing Light I say doth the Scripture make such a proposition of it's selfe as the Word of God that whoever rejects it doth it at the perill of his eternall Ruine and thereby a bottome and foundation is tendred for that faith which it requireth to repose it's selfe upon Sect. 15. For the proofe then of the Divine Authority of the scriptures unto him or them who as yet on no account what ever doe acknowledge it I shall only suppose that by the Providence of God the Book it 's selfe be so brought unto him or them as that He or they be engaged to the consideration of it or doe attend to the reading of it This is the worke of God's providence in the Government of the world upon a supposall hereof I leave the Word with them and if it evidence not it's selfe unto their conscience it is because they are blinded by the God of this world which will be no plea for the refusall of it at the Last day And they who receive it not on this Ground will never receive it on any as they ought Sect. 16. The second sort of things that evidence themselves are things of an Effectuall powerfull Operation in any kind So doth fire by heat the Wind by it's noise and force salt by it's tast and savour the Sun by its light and heat So doe also morall principles that are effectually operative Rom. 2. 14 15. Men in whom they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe manifest the Worke of them or them by their worke and Efficacy Whatever it be that hath an innate power in it's selfe that will effectually operate on a fit and proper subject it is able to evidence it 's selfe and it 's owne nature and condition Sect. 17. To manifest the interest of the Scripture to be enrolled among things of this nature yea under God himselfe who is knowne by his great power and the Effects of it to have the Preheminence I shall observe only one or two things concerning it the various improvement whereof would take up more time and greater space then I have allotted to this discourse Sect. 18. It is absolutely called the Power of God and that unto it's proper End which way lyes the tendency of it's Efficacy in Operation Rom. 1. 16. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vis virtus Dei the Power of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word concerning the Crosse that is the Gospell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 18 the Power of God And faith which is built on that word without other helpes or Advantages is said to stand in the Power of God 1 Cor. 2. 5. That is effectually working in and by the Word it worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the spirit and of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's spirituall Power gives a demonstration of it Thus it comes not as a naked VVord 1 Thes 1. 5 but in power and in the Holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving all manner of Assurance and full perswasion of it's selfe Even by it's Power and Efficacy Hence it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rod of power or strength Psal 110. 2 denoting both Authority and Efficacy surely that which is thus the Power and Authority of God is able to make it's selfe known so to be Sect. 19. It is not only said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power the Power of God in it's selfe but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able and powerfull in respect of us Thou hast learned saith Paul to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred letters the written word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are able to make thee wise unto salvation They are powerfull
not how built we know not upon what foundations that we intend in the Assignation of our receiving the Scripture to be the Word of God to the effectuall worke and witnesse of the Holy Ghost Sect. 5. Two things then we intend by this VVorke of the spirit upon the mind of man 1. His communication of of spirituall Light by an act of his Power enabling the mind to discerne the saving Truth Majesty and Authority of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a blindnesse a darknesse upon the minds of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not only disenables them from discerning the things of God in their certainty Evidence Necessity and beauty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also causes them to judge amisse of them as things weake and foolish darke unintelligible not answering to any Principle of Wisdome whereby they are guided 1 Cor. 2. Whilst this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on the minds of men it is impossible that they should on any right abiding foundation assent to the Word of God They may have a prejudicate opinion they have no faith concerning it This darknesse then must be removed by the Communication of Light by the Holy Ghost which work of his Illumination is commonly by others spoken unto and by me also in another place Sect. 6. 2. The Holy Ghost together with and by his worke of Illumination taking off the perverse disposition of mind that is in us by nature with our Enmity to and Aversation from the things of God effectually also perswades the mind to a receiving and admitting of the Truth Wisdome and Authority of the word Now because this perverse disposition of mind possessing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soule influences the Will also into an Aversation and dislike of that Goodnesse which is in the Truth proposed to it it is removed by a double act of the Holy Ghost § 7. 1. He gives us Wisdome Understanding a spirituall Judgment whereby we may be able to compare spirituall things with spirituall in a spirituall manner and to come thereby to a cleare and full Light of the heavenly Excellency and Majesty of the Word and so enables us to know of the doctrine whither it be of God Under the benefit of this Assistance all the parts of the Scripture in their Harmony and Correspondency all the Truths of it in their power and necessity come in together to give Evidence one to another and all of them to the whole I meane as the mind is enabled to make a spirituall Judgment of them § 8. 2. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall sense a Tast of the things themselves upon the mind Heart and Conscience when we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised to discerne such things These things deserve a more full handling and to be particularly exemplified from Scripture if the nature of our present designe would admit thereof Sect. 9. As in our naturall Estate in respect of these things of God the mind is full of vanity darknesse blindnesse yea is darkness its selfe so that there is no correspondency between the faculty and the Object and the Will lies in an utter unacquaintednesse yea impossibility of any acquaintance with the life power savour sweetnesse relish and Goodnesse that is in the things proposed to be known and discerned under the darke shades of a blind mind so for a removall of both these the Holy Ghost communicates Light to the Understanding whence it is able to see and judge of the truth as it is in Jesus and the Will being thereby delivered from the dungeon wherein it was and quickened a new performes its office in embracing what is proper and suited unto it in the object proposed The Spirit indeed discovereth to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the counsell of his will but yet in that way in the Generall whereby the Sun gives out his light and heate the former making way for the latter But these things must not now be insisted on Sect. 10. Now by these works of the Spirit He doth I say perswade the Mind concerning the Truth and Authority of the Scripture and therein leave an Impression of an effectuall Testimony within us And this Testimony of his as it is Authoritative and infallible in its selfe so of inconceivably more Efficacy Power and Certainty unto them that doe receive it then any Voice or internall Word boasted of by some can be But yet this is not the work of the spirit at present enquired after Sect. 11. 2 There is a Testimony of the spirit that respects the object or the Word its selfe and this is a publick Testimony which as it satisfies our soules in particular so it is and may be pleaded in reference unto the satisfaction of all others to whom the Word of God shall come The Holy Ghost speaking in and by the Word imparting to it Vertue Power Efficacy Majesty and Authority affords us the Witnesse that our faith is resolved unto And thus whereas there are but two heads whereunto all Grounds of Assent do belong namely Authority of Testimony and the selfe Evidence of Truth they do here both concurre in one In the same Word we have both the Authority of the Testimony of the spirit and the selfe Evidence of the Truth spoken by him yea so that both these are materially one and the same though distinguished in their formall conceptions I have been much affected with those verses of DANTE 's the Italian Poet which some body hath thus word for word turned into Latine larga pluvia Spiritus sancti quae est diffusa Super veteres super novas membranas Est syllogismus qu◠eam mihi conclusit Acutè adeo ut prae illa Omnis demonstratio mihi videatur obtusa The spirits communication of his owne Light and Authority to the Scripture as Evidences of its originall is the Testimony pleaded for Sect. 12. When then we resolve our faith into the Testimony of the Holy Ghost it is not any Private whisper Word or voyce given to individuall Persons It is not the secret and effectuall perswasion of the Truth of the Scriptures that falls upon the minds of some men from various involved considerations of Education Tradition and the like whereof they can give no particular account It is not the effectuall work of the Holy Ghost upon the minds and wills of men enabling them savingly to believe that is intended The Papists for the most part pleading about these things do but shew their ignorance and malice But it is the Publick Testimony of the Holy Ghost given unto all of the Word by and in the word and its own divine light Efficacy and Power Sect. 13. Thus far then have we proceeded The Scripture the Written Word hath its infallible Truth in its selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. from whence it hath its Verity thence it hath its Authority for its whole Authority is founded in
its Truth It s Authority in its selfe is its Authority in respect of us nor hath it any whit more in its selfe then de jure it hath towards and over all them to whom it comes That de facto some do not submit themselves unto it is their sin rebellion This Truth and consequently this Authority is evidenced and made known to us by the publick Testimony which is given unto it by the Holy Ghost speaking in it with divine Light and Power to the minds soules and consciences of men being therein by its selfe proposed unto us We being enlightned by the Holy Ghost which in the Condition wherein we are is necessary for the Apprehension of any spirituall thing or truth in a spirituall manner we receive it and religiously subject our soules unto it as the VVord and VVill of the everliving soveraigne God and judge of all And if this be not a bottome and foundation of faith I here publickly Professe that for ought I know I have no faith at all Sect. 14. Having laid this stable foundation I shall with all possible brevity consider some pretences and Allegations for the confirmation of the Authority of the Scripture invented and made use of by some to divert us from that foundation the closing wherewith will in this matter alone bring peace unto our soules and so this Chapter shall as it were lay in the ballance and compare together the Testimony of the Spirit before mentioned and explained and the other pretences and pleas that shall now be examined Sect. 15. 1. Some say when on other accounts they are concerned so to say that we have received the Scripture from the Church of Rome who received it by Tradition and this gives a credibility unto it Of Tradition in generall without this limitation which destroies it of the Church of Rome I shall speak afterwards Credibility either keeps within the bounds of probability as that may be heightned to a manifest uncontrâ—leablenesse whilst yet its principles exceed not that sphere in which sense it belongs not at all to our present discourse or it includes a firme suitable foundation for faith supernaturall and divine Have we in this sense received the Scripture from that Church as it is called is that Church able to give such a credibility to any thing or doth the Scripture stand in need of such a credibility to be given to it from that Church are not the first most false and is not the last blasphemous To receive a thing from a Church as a Church is to receive it upon the Authority of that Church If we receive any thing from the Authority of a Church we do it not because the thing its selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of Acceptation but because of the Authority alleadged If then we thus receive the Scriptures from the Church of Rome why in particular do we not receive the Apocryphall Books also which she receives How did the Church of Rome reâ—eive the Scriptures shall we say that she is authorized to give out what seemes Good to her as the Word of God not but she hath received them by Tradition so she pleads that she hath received the Apocryphall books also we then recive the Scriptures from Rome Rome by Tradition We make our selves Judges of that Tradition and yet Rome saith this is one thing that she hath by the same Tradition namely that she alone is judge of what she hath by Tradition But the common fate of lyars is befallen that Harlot she hath so long so constantly so desperately lyed in many the most things that she professeth pretending Tradition for them that indeed she deserves not to be believed when she telleth the Truth Besides She pleads that she received the Scriptures from the Beginning when it is granted that the copies of the Hebrew of the old and Greek of the new Testament were only authentick These she pleads now under her keeping to be woefully corrupted and yet is angry that we believe not her Tradition Sect. 16. Some adde that we receive the Scripture to be the Word of God upon the account of the miracles that were wrought at the giving of the Law and of the new Testament which miracles we have received by universall Tradition But first I desire to know whence it comes to passe that seeing our saviour Jesus Christ wrought many other miracles besides those that are written Joh. 20. 30. ch 21. 25. and the Apostles likewise they cannot by all their Traditions help us to so much as an obscure report of any one that is not written I speak not of Legends which yet at their performance were no lesse known then those that are nor were lesse usefull for the end of miracles then they Of Tradition in Generall afterwards But is it not evident that the miracles whereof they speak are preserved in the Scripture and no otherwise And if so can these miracles operate upon the understanding or judgment of any man unlesse they first grant the Scripture to be the Word of God I meane to the begetting of a divine faith of them even that there were ever any such miracles Suppose these miracles alleadged as the Ground of our believing of the word had not been written but like the Sybills leaves had been driven up and downe by the Worst and fiercest wind that blowes in this world the breath of man Those who should keepe them by tradition that is men are by nature so vaine foolish malicious such lyars adders detracters have spirits and minds so unsuited to spirituall things so liable to alteration in themselves and to contradiction one to another are so given to impostures and are so apt to be imposed upon have been so shuffled and driven up and downe the world in every Generation have for the most part so utterly lost the Remembrance of what themselves are whence they come or whether they are to goe that I can give very little credit to what I have nothing but their Authority to rely upon for without any Evidence from the nature of the thing it 's selfe Sect. 17. Abstracting then from the Testimony given in the Scriptures to the miracles wrought by the prime Revealers of the mind and will of God in the Word and no tolerable assurance as to the businesse in hand where a foundation for faith is enquired after can be given that ever any such miracles were wrought If numbers of men may be allowed to speake we may have a Traditionall Testimony given to the blasphemous figments of the Alcoran under the name of True miracles But the constant Tradition of more than a 1000 yeares carried on by innumerable multitudes of men great wise and sober from one Generation to another doth but set open the gates of hell for the Mahumetans Yet setting aside the Authority of God in his Word and what is resolved thereinto I know not why they may not vye Traditions with the rest of the world The world
alone that it passes in the world or is believed we have added to it many bookes upon our owne judgement and yet thinke it not sufficient for the guidance of men in the worship of God and their obedience they owe unto him yet do they blush are they ashamed as a thiefe when he is taken nay do they not boast themselves in their iniquity and say they are sold to worke all these abominations The time is coming yea it is at hand wherein it shall repent them for ever that they have lifted up themselves against this sacred grant of the wisdome care love and goodnesse of God Sundry other branches there are of the Abominations of these men besides those enumerated all which may be reduced to these three corrupt and bloody fountaines 1. That the Scripture at best as given out from God and as it is to us continued was and is but a partiall revelation of the will of God the other part of it which how vast and extensive it is no man knowes for the Jewes have given us their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Mishna and Gemara These kept them lockt up in the breast or chaire of their holy Father beeing reserved in their magazine of Traditions 2. That the Scripture is not able to evince or manifest its selfe to be the Word of God so as to enjoy and exercise any Authority in his name over the soules and consciences of men without an accession of Testimony from that combination of politicke worldly minded men that call themselves the Church of Rome 3. That the Originall copies of the Old and New Testament are so corrupted ex ore tuo serve nequam that they are not a certaine standard and measure of all doctrines or the touch-stone of all Translations Now concerning these things you will find somewhat offered unto your considerations in the ensuing discourses wherein I hope without any great alterâ—ation or disputes to lay downe such principles of truth as that their Idoll imaginations will be found cast to the ground before the sacred Arke of the word of God and to lye naked without wisdome or power It is concerning the last of these only that at present I shall deliver my thoughts unto you and that because we begin to have a new concernment therein wherewith I shall afterward acquaint you Of all the Inventions of Sathan to draw off the minds of men from the word of God this of decrying the authority of the Originalls seems to me the most pernicious At the beginning of the reformation before the Councill of Trent the Papists did but faintly and not without some blushing defend their vulgar Latine Translation Some openly preferred the Originall before it as 1 Cajetan Erasmus 2 Vives and others Yea and after the Councell also the same was done by Andradius 3 â—erarius 4 Arias Montanus 5 Masius 6 and others For those who understood nothing but Latine amongst them and scarcely that whose ignorance was provided for in the Councill I suppose it will not be thought meet that in this case we should make any account of them But the State of things is now altered in the world and the iniquity which first wrought in a mystery being now discovered casts off its vizard and grows bold nihil est audacius istis deprensis At first the designe was mannaged in private writings Melchior Canus 7 Gulielmus Lindanus 8 Bellarminus 9 Gregorius de Valentia 10 Leo Castrius 11 Huntlaeus 12 Hanstelius 13 with innumerable others some on one account some on another have pleaded that the Originalls were corrupted some of them with more impudence than others Leo Castrius as Pineda observes raves almost where ever he falls on the mention of the Hebrew text Sed is est Author saith he dum in hujusmodi Ebraizationes incidit vix sui compos bono licet zelo tamen vel ignoratione rerum quarundam vel vehementiori aliquâ affectione extra fines veritatis modestiae rapitur si ex hujusmodi tantum unguibus Leonem illum estimaremus non etiam ex aliis praeclaris conatibus aut murem aut vulpem censeremus aut canem aut quiddam aliud ignobilius Yea Morinus who seems to be ashamed of nothing yet shrinks a little at this mans impudence and folly Apologetici libros saith he sex bene longos scripsit quibus nihil quam Judaeorum voluntarias malignas depravationes demonstrate nititur zelo sanè pio scripsit Castrius sed libris Hebraicis ad tantum opus quod moliebatur parum erat instructus In the steps of this Castrius walkes Huntley a subtie Jesuite who in the treatise above cited ascribes the corruption of the Hebrew Bible to the good providence of God for the honour of the vulgar Latine But these with their companions have had their mouths stopt by Reinolds Whitaker Junius Lubbertus Rivetus Chamierus Gerardus Amesius Glassius Alstedius A mama and others So that a man would have thought this fire put to the house of God had been sufficiently quenched But after all the endeavours hitherto used in the daies wherein we live it breaks out in a greater flame they now print the Originall it selfe and defame it gathering up translations of all sorts and setting them up in competition with it When Ximenius put forth the Complutencian Bibles Vatablus his Arias Montanus those of the King of Spaine this Cockatrice was not hatcht whose fruit is now growing to a flying fiery Serpent It is now but saying the ancient Hebrew letters are changed from the Samaritane to the Chaldean the points or vowels and accents are but lately invented of no Authority without their guidance and direction nothing is certaine in the knowledge of that tongue all that we know of it comes from the translation of the 70 the Jews have corrupted the old Testament there are innumerable various lections both of the old and new there are other copies differing from those we now enjoy that are utterly lost So that upon the matter there is nothing left unto men but to choose whether they will be Papists or Atheists Here that most stupendious fabrick that was ever raised by inke and paper termed well by a learned man magnificentissimum illud quod post homines natos in lucem prodiit unquam opus biblicum I mean the Parisian Bibles is prefaced by a discourse of its Erector Michael de Jay wherein he denies the Hebrew text prefers the vulgar Latine before it and resolves that we are not left to the word for our rule but to the Spirit that rules in their Church pro certo igitur atque indubitato apud nos esse debet vulgatam editionem quae communi catholicae Ecclesiae linguâ— circumfertur verum esse genuinum sacrae Scripturae fontem hanc consulendam ubique inde fidei dogmata repetenda ex quo insuper consentaneum est vera ac certissima fidei Christianae autographa in
they thinke is hid to others also Hence when any thing presents its selfe new to their minds as though they were the first that knew what they then first know and which they have only an obscure glimpse of they rest not untill they have published it to their praise Such are the discourses of that person partly triviall partly obviated and rendred utterly uselesse to his purpose by that treatise which he ventured weakly to oppose I wish I could prevaile with those whose interest compells them to choose rather to be ignorant then to be taught by me to let my books alone Another after two or three years consideration in answer to a book of neer 140 sheets of paper returnes a scoffing reply to so much of it as was written in a quarter of an houre I am therefore still minded to abstaine from such Engagements And I think I may say if there were lesse writing by some there would be more reading by others at least to more purpose Many books full of profound learning lye neglected whilst men spend their time on Trifles And many things of great Worth are suppressed by their Authors whilst things of uo value are poured out one on the neck of another One of your selves I have often solicited for the Publishing of some Divinity lectures read at solemne times in the University which if I know ought are to say no more worthy of publick view I yet Hope a short time will answer my desire and expectation Of my present Vndertaking there are 3 parts The first is a Subject that having preached on I was by many urged to publish my thoughts upon it judging it might be usefull I have answered their requests what I have performed through the grace of Christ in the worke undertaken is left to the judgment of the Godly learned Reader The second concernes the Prolegomena and Appendix to the late Biblia Polyglotta of this I said often ab alio quovis hoc fieri mallem quà m à me sed à me tamen potius quà m à nemine The reasons of my ingaging in that worke are declared at large in the entrāce of it The theses in the close were drawn in by their affinity in Subject to the other discourses and to compleat the doctrine of the Scripture concerning the Scripture I endeavoured to cōprize in thē the whole truth about the Word of God as to name thing opposed by the poor fanaticall Quakers as also to discover the Principles they proceed upon in their Confused opposition to that Truth I have no more to adde but only begging I may have the Continuance of your prayers and assistance in your severall stations for the carrying on the worke of our Lord and Master in this place committed unto us that I may give my account with joy and not with Griefe to him that stands at the door I commend you to the powerfull word of his Grace and remaine Your fellow labourer and Brother in our dear Lord Jesus I. O. From my study Septemb. 22. 1658. Of the Divine Originall with the Authority selfe evidencing Power and Light of the Holy Scriptures CHAP. I. The Divine Originall of the Scripture the sole foundation of it's Authority The Originall of the old Testament Heb. 1. 11. Severall wayes of immediate Revelation The peculiar manner of the Revelation of the word Considerations thereon Various expressions of that way 2 Pet. 1. 20 21. The written word as written preserved by the Providence of God Capellus opinion about various lections considered The Scripture not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The true meaning of that Expression How the word came of old and how it was received Entirely from God to the least Title Of the Scriptures of the New Testament and their peculiar prerogative Sect. 1. THAT the whole Authority of the Scripture in it's selfe depends solely on it's Divine Originall is confessed by all who acknowledge it's Authority The evincing and declaration of that Authority being the thing at present aymed at The discovery of it's divine Spring and Rise is in the first place necessarily to be premised thereunto That foundation being once laid we shall be able to educe our following Reasonings and Arguments wherein we aime more at weight than number from their own proper Principles Sect. 2. As to the Originall of the Scripture of the Old Testament it is said God SPAKE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 1 of old or formerly in the Prophets From the dayes of Moses the Lawgiver and downwards unto the consignation and bounding of the Canon delivered to the Judaicall Church in the dayes of Ezra and his companions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Congregation so God spake This being done only among the Jewes they as his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 2 9 4. were intrusted with the Oracles of God God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome Theophilact in for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets as Luk. 1. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of the Holy Prophets But there seemes to be somewhat farther intended in this Expression Sect. 3. In the Exposition or giving out the eternall Counsell of the Mind Will of God unto men there is considerable his speaking unto the Prophets and his speaking by them unto us In this expression it seemes to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or filia vocis that voice from heaven that came to the Prophets which is understood So God spake in the Prophets and in reference thereunto there is Propriety in that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophets Thus the Psalmes are many of them said to be To this or that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Golden psalme to David that is from the Lord and from thence their tongue was as the Pen of a writer Psal 45. 1. So God spake in them before he spake by them Sect. 4. The various wayes of speciall Revelation by Dreames Visions Audible voyces Inspirations with that peculiar one of the Law giver under the Old Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face Exod. 33. 11. Deut. 34. 10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 11. 8 with that which is compared with it and exalted above it Heb. 1. 1 2 3. in the New by the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the bosome of the father Joh. 1. 17. 18 are not of my present consideration all of them belonging to the manner of the thing enquired after not the thing its selfe Sect. 5. By the Assertion then laid down of God speaking in the Prophets of old from the beginning to the End of that long tract of time consisting of 1000 yeares wherein he gave out the writings of the old Testament Two things are ascertained unto us which are the foundation of our present discourse Sect. 6. 1 That the Laws they made knowne the Doctrines they delivered the Instructions they gave the
Doctrine after a sufficient discovery of the insufficiency of all other meanes for that End and purpose And hence the malice of Satan hath raged no lesse against the Book then the Truth contained in it The dealings of Antiochus under the old Testament and of sundry persecuting Emperours under the new evince no lesse And it was no lesse crime of old to be Traditor libri than to be Abnegator fidei The reproach of Chartacea scripta and membranae Coster Enchirid Cap. 1. reflects on it's Authour It is true we have not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Moses and the Prophets of the Apostles and Evangelists but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have or copies containe every iota that was in them Sect. 14. It is no doubt but that in the Copies we now enjoy of the old Testament there are some diverse readings or various lections The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are are of another nature the various lections of Ben-Asher or Rabbi Aaron the Son of Rabbi Moses of the tribe of Asher Ben Nepthali or R Moses the Son of David of the Tribe of Nepthali of the East and Westerne Jewes which we have collected at the End of the great Bible with the Masora evince it But yet we affirme that the whole Word of God in every Letter and Title as given from him by Inspiration is preserved without Corruption Where there is any variety it is alwayes in things of lesse indeed of no importance God by his Providence preserving the whole entire suffered this lesser variety to fall out in or among the copies we have for the quickning and exercising of our diligence in our search into his Word Sect. 15. It was an unhappy Attempt which must afterwards be spoken unto that a learned man hath of late put himselfe upon namely to prove variations in all the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the old Testament in the Hebrew Tongue from the Copies used of old merely upon uncertaine conjectures and the credit of corrupt Translations Whether that Plea of his be more unreasonable in it's selfe devoid of any reall ground of Truth or injurious to the Love and care of God over his Word and Church I know not sure I am it is both in an high degree The Translation especially insisted on by him is that of the LXX That this Translation either from the mistakes of it's first Authours if it be theirs whose name and number it beares or the carelessenesse or ignorance or worse of it's Transcribers is corrupted and gone off from the originall in a 1000 places twice told is acknowledged by all who know ought of these things Strange that so corrupt a streame should be judged a fit meanes to cleanse the fountaine That such a Lesbian Rule should be thought a fit measure to correct the originall by and yet on the account hereof with some others not one whit better or scarce so Good we have 1826 various lections exhibited unto us with frequent insinuations of an infinite number more yet to be collected It were desirable that men would be content to shew their learning Reading and diligence about things where there is lesse danger in Adventures Nor is the reliefe He provides against the charge of bringing things to an uncertainty in the Scripture which he found himselfe obnoxious unto lesse pernitious than the opinion he seeks to palliate thereby although it be since taken up and approved by others The Saving Doctrine of the Scripture He tells us as to the matter and substance of it in all things of moment it is preserved in the Copies of the originall and Translations that doe remaine Sect. 17. It is indeed a great Reliefe against the inconvenience of corrupt Translations to consider that although some of them be bad enough yet if all the Errours and mistakes that are to be found in all the rest should be added to the worst of all yet every necessary saving fundamentall truth would be found sufficiently testified unto therein But to depresse the sacred Truth of the originalls into such a condition as wherein it should stand in need of this Apologie and that without any colour or pretence from discrepancies in the Copies themselves that are extant or any tollerable evidence that there ever were any other in the least differing from these extant in the world will at length be found a work unbecoming a Christian Protestant Divine Besides the injury done hereby to the Providence of God towards his Church and care of his Word It will not be found so easy a matter upon a supposition of such corruption in the Originalls as is pleaded for to evince unquestionably that the whole saving doctrine its selfe at first given out from God continues entire and incorrupt The nature of this doctrine is such that there is no other Principle or meanes of it's discovery no other Rule or measure of judging and determining any thing about or concerning it but only the writing from whence it is taken it being wholly of divine Reevlation and that Revelation being expressed only in that writing Upon any corruption then supposed therein there is no meanes of rectifying it It were an easy thing to correct a mistake or corruption in the transcription of any Probleme or Demonstration of Euclide or any other antient Mathematician from the consideration of the things themselves about which they treate being alwaies the same and in their owne nature equally exposed to the knowledge and understanding of men in all Ages In things of pure Revelation whose knowledge depends solely on their Revelation it is not so Nor is it enough to satisfy us that the doctrines mentioned are preserved entire every Tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Word of God must come under our care and consideration as being as such from God But of these things we shall Treat afterwards at large returne we now to the Apostle Sect. 17. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this written Prophesy this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of any private Interpretation Some thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to Hesychius denotes Afflation inspiration conception within so Calvin In this sense the importance of the words is the same with what I have already mentioned namely that the Prophets had not their private conceptions or selfe fancyed Enthusiasmes of the things they spake To this Interpretation assents Grotius And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned amongst the various Lections that are gathered out of him in the Appendix to the Biblia polyglotta Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the other side of that usuall expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camero contends for the retaining of 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 and justly We begin a little to late to see whether mens bold Conjectures in correcting the Originall Text of the Scriptures are like to proceed Her 's no colour for a various Lection one Copy it seemes by Stephen read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ground by an evident errour and such mistakes are not to be allowed the name or place of various Readings But yet sayes Camero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a Resolution and Interpretation as is made by Revelation He addes that in that sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the 70 in the businesse of Joseph's Interpretation of Pharaoh's Dreame Gen. 40 which was by Revelation But indeed the word is not used in that Chapter However he falls in with this sense as doe Calvin and Grotius that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to our Interpretation of the Prophets but to the Way and manner of their receiving the Counsell and Will of God Sect. 18. And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an Interpretation of the Word of prophesy given out by writing as our Translation beares it is an Expression that can scarcely have any tollerable sense affixed unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes the first giving out of it's Word not our after consideration of it's sense and meaning And without this sense it stands in no coherence with nor opposition to the following sentence which by it's causall connexion to this manifests that it renders a Reason of what is herein affirmed in the first place and in the latter turning with the adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an opposition unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Prophesie came not at any time by the will of man but holy men of God spake as they were moved by the Holy Ghost What Reason is in the first part of this verse why the Scripture is not of our private interpretation or what opposition in the latter to that Assertion Nay on that supposall there is no tollerable correspondency of discourse in the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But take the Word to expresse the coming of the Prophesie to the Prophets themselves and the sense is full and Cleare Sect. 19. This then is the intention of the Apostle the Prophesie which we have written the Scripture was not an issue of mens fancied Enthusiasmes not a product of their own minds and Conceptions not an Interpretation of the Will of God by the understanding of man that is of the Prophets thēselves neither their rational apprehensions Enquiries conceptions of fancy or Imaginations of their hearts had any place in this businesse no selfe Afflation no rational meditatiō managed at liberty by the understandings Wills of men had place herein Sect. 20. Of this saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing judging and determining this in the first place This is a Principle to be owned and acknowledged by every one that will believe any thing else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to know to perceive to understand but also to judge own and acknowledge This then in our Religion is to be owned acknowledged submitted unto as a Principle without further dispute To discover the Grounds of this submission and Acknowledgment is the businesse of the ensuing discourse Sect. 21. That this is so indeed as before asserted and to give a Reason why this is to be received as a Principle he addes ver s 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word of Prophesy which we have written is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of private conception for it came not at any time by the will of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the passive Conjugation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes at least to be brought in more than merely it came It was brought into them by the Will of God The Affirmative as to the Will of God is included in the negative as to the will of man Or it came as the voice from heaven to our Saviour on the mount vers 18 where the same word is used So Eze. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essendo fuit verbum it was brought into him as was shewed before Thus God brought the word to them and spake in them in order of nature before he spake by them As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was brought to them it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the Lord Ge. 3. 8. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jewes call it as spoken by them or written it was properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum Dei the word of God which by his immediate voice he signified to the Prophets Thus some of them in visions first eat a written book and then prophesi'd as was instanced before And this is the first spring of the Scripture the beginning of it's emanation from the Counsell and Will of God By the Power of the Holy Ghost it was brought into the organs or instruments that he was pleased to use for the Revelation and declaration of it unto others Sect. 22. That which remaines for the compleating of this dispensation of the Word of God unto us is added by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Word was thus brought to them it was not left to their understandings Wisdomes Minds Memories to order dispose and give it out but they were borne acted carried out by the Holy Ghost to speake deliver and Write all that and nothing but that to every tittle that was so brought to them They invented not Words themselves suited to the things they had learned but only expressed the Words that they received Though their mind and understanding were used in the choise of Words whence arises all the difference that is in the manner of expression for they did use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words of Will or choise yet they were so guided that their words were not their owne but immediately supplyed unto them and so they gave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing of uprightnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words of truth it 's selfe Ecles 12. 10. Not only the Doctrine they taught was the Word of truth Truth it's selfe Joh. 17. 17 but the Words whereby they taught it were Words of truth from God himselfe Thus allowing the contribution of passive instruments for the Reception and Representation of words which answers the mind and tongue of the Prophets in the coming of the voice of God to them every Apex of the written word is equally divine and as immediatly from God as the voice wherewith or whereby he spake to or in the Prophets and is therefore accompanyed with the same Authority in it's selfe and unto us Sect. 23. What hath been thus spoken of the Scripture of the old Testament must be also affirmed of the new with this addition of advantage and
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
The Ground of the Request for the rising of one from the dead is laid in the common Apprehension of men not knowing the power of God in the Scriptures who thinke that if an evident miracle were wrought all pretences and pleas of Unbeliefe would be excluded who doth not think so Our Saviour discovers that mistake and lets men know that those who will not owne or submit to the Authority of God in the Word would not be moved by the most signall miracles imaginable If an holy man whom we had known assuredly to have been dead for some yeares should rise out of his grave and come unto us with a message from God could any man doubt whether he were sent unto us of God or no I suppose not The rising of men from the dead was the greatest miracle that attended the Resurrection of our Saviour Math. 27. 52 53. yea greater then his owne if the Socinians may be beleived namely in that he raised not himselfe by his owne power yet the evidence of the mission of such an One the Authority of God speaking in him our Saviour being Judge is not of an Efficacy to enforce beleife beyond that which is in the Written Word nor a surer foundation for faith to repose its selfe upon Sect. 15. Could we heare a Voice from Heaven accompanied with such a divine power as to evidence its selfe to be from God should we not rest in it as such I suppose men think they would can we think that any man should withdraw his Assent and say yea but I must have some Testimony that this is from God All such Evasions are precluded in the supposition wherein a selfe evidencing Power is granted What greater miracles did the Apostles of Christ ever behold or heare then that Voice that came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the most excellent Glory This is my beloved Son yet Peter who heard that voice tells us that comparatively we have greater security from and by the Written Word then they had in and by that miraculous voice We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we heard saith he that voice indeed but we have a more sure word of Prophesy to attend unto More sure not in in its selfe but in its giveing out its Evidence unto us And how doth it appear so to be The Reason he alledges for it was before insisted on 2 Pet. 1. 18 19 20. Sect. 16. Yea suppose that God should speak to us from Heaven as he spake to Moses or as he spake to Christ or from some certaine place as Numb 7. 8 9. How should we be able to know it to be the Voice of God Cannot Sathan cause a Voice to be heard in the Aire and so deceive us or may not there be some way in this kind found out whereby men might impose upon us with their delusions Pope Celestine thought he heard a voice from heaven when it was but the cheat of his Successor Must We not rest at last in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which accompanies the true Voice of God evidencing its selfe and ascertaining the Soule beyond all possibility of mistake Now did not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompany the written Word at its first giving forth if it did not as was said how could any man be obliged to discerne it from all delusions if it did how came it to loose it did God appoint his word to be Written that so he might destroy its Authority If the Question be whether the doctrines proposed to be believed are Truths of God or cunningly devised fables we are sent to the Scripture its selfe and that alone to give the Determination CHAP. IV. Innate Arguments in the Scripture of its divine originall and Authority These the formall Reason of our Believing It s selfe evidencing Efficacy All light mâ—nifests it selfe The Scripture Light What kind of Light it is Spirituall light evidentiall The ground of mens not discerning this Light Consectaries from the Premises laid down What the selfe Evidencing Light of the Scripture peculiarly is The Proposition of the Scripture as an object of faith is from and by this Light Power selfe Evidencing The Scripture the Power of God And Powerfull How this Power exerts its selfe The whole Question resolved § 1. HAving given some few instances of those many Testimonies which the Scripture in expresse Termes beares to its selfe and the spring rise and fountaine of all that Authority which it claimes among and over the sons of men which all those who pretend on any account whatever to owne and acknowledge its Divinity are bound to stand to and are obliged by The second thing proposed or the innate Arguments that the Word of God is furnished withall for its owne manifestation and whereby the Authority of God is revealed for faith to repose its selfe upon comes in the next place into consideration Now these Arguments containe the full and formall Grounds of our Answer to that enquiry before laid downe namely why and wherefore we doe receive and beleive the Scripture to be the word of God It being the formall Reason of our faith that whereon it is built and whereunto it is resolved that is enquired after we answer as we said before we do so receive embrace believe and submit unto it because of the Authority of God who speaks it or gave it forth as his Mind and Will evidencing its selfe by the spirit in and with that word unto our minds and Consciences or because that the Scripture being brought unto us by the good Providence of God in Waies of his Appointment and Preservation it doth evidence its selfe infallibly unto our consciences to be the Word of the living God Sect. 2. The selfe evidencing Efficacy of the Scripture and the grounds of it which consist in common mediums that have an extent and latitude answerable to the Reasons of men whether as yet they acknowledge it to be the Word of God or no is that then which in the remainder of this discourse I shall indeavour to cleare and vindicate This only I shall desire to premise that whereas some Grounds of this efficacy seeme to be placed in the things themselves contained in the Scripture I shall not consider them abstractedly as such but under the formality of their being the Scripture or Written Word of God without which consideration and Resolution the things mentioned would be left naked and utterly devested of their Authority and efficacy pleaded for and be of no other nature and importance then the same things found in other Books It is the Writing its selfe that now supplies the place and Roome of the Persons in and by whom God originally spake to men As were the Persons speaking of old so are the Writings now It was the Word spoken that was to be believed yet as spoken by them from God and it is now the Word written that is to be believed yet as written by the Command and Appointment of God Sect.
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
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
cap. 10 one of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if but one letter be wanting and an other if but one letter be redundant Of which more shall be spoken if occasion be offered Even among the Heathen we will scarse thinke that the Roman Pontifices going solemnly to transcribe the Sybils verses would doe it either negligently or treacherously or alter one Tittle from what they found written and shall we entertaine such thoughts of them who knew they had to doe with the living God and that in and about that which is dearer to him than all the world besides Let men then clamour as they please and cry out of all men as ignorant and stupid which will not grant the corruptions of the old Testament which they plead for which is the way of Morinus or let them propose their owne conjectures of the wayes of the entrance of the mistakes that they pretend are crept into the originall copies with their Remedies which is the way of Capellus we shall acknowledge nothing of this nature but what they can prove by undeniable and irrefragable instances which as to any thing as yet done by them or those that follow in their footsteps appeares upon the matter to be nothing at all To this purpose take our sense in the word of a very learned man Ut in iis libris qui sine vocalibus conscripti sunt certum constantémque exemplarium omnium tum excusarum scriptionem similémque omnino comperimus sic in omnibus etiam iis quibus puncta sunt addita non aliam cuipiam nec Discrepantem aliis punctationem observavimus nec quisquam est qui ullo in loco diversa lectionis Hebraicae exemplaria ab iis quae circumferuntur vidisse se asserat modo Grammaticam rationem observatam dicat Et quidem Dei consilio ac voluntate factum putamus ut cum magna Graecorum Latinorúmque ferè omnium ejusdem auctoris exemplarium ac praesertim manuscriptorū pluribus in locis varietas deprehendatur magna tamen in omnibus Hebraicis quaecunq nostro saeculo inveninutur Bib iis scriptionis aequalitas similitudo atque constantia servetur quocunque modo scripta illa sint sive solis consonantibus constent sive punctis etiam instructa visantur Arias Montan. Praefat. ad Bibia Interlin de varia Hebraicorum librorum scriptione lectione It can then with no coulour of probability be asserted which yet I find some learned men too free in granting namely that there hath the same Fate attended the Scripture in its transcription as hath done other Bookes Let me say without offence this imagination asserted on deliberation seemes to me to border on Atheisme Surely the Promise of God for the Preservation of his Word with his Love and Care of his Church of whose faith and obedience that word of his is the only Rule require other thoughts at our hands Sect. 7. 3ly We adde that the whole scripture entire as given out from God without any losse is preserved in the Copies of the Originalls yet remaining What varieties there are among the Copies themselves shall be afterwards declared in them all we say is every letter and Title of the Word These Copies we say are the Rule standard and touch-stone of all Translations antient or moderne by which they are in all things to be examined tryed corrected amended and themselves only by themselves Translations containe the Word of God and are the Word of God perfectly or imperfectly according as they expresse the words sense and meaning of those originalls To advance any all Translations concurring into an Equality with the Originalls so to set them by it as to set them up with it on even termes much more to propose and use them as meanes of castigating amending altering any thing in them gathering various lections by them is to set up an Altar of our owne by the Altar of God and to make equall the Wisdome care skill and diligence of men with the wisdome care and Providence of God himselfe It is a foolish conjecture of Morinus from some words of Epiphanius that Origen in his Octopla placed the Translation of the 70 in the middest to be the Rule of all the Rest even of the Hebrew its selfe that was to be regulated and amended by it media igitur omnium catholica editio collocata erat ut ad eam Hebraea caeter aeque editiones exigerentur emendarentur Excercit lib. 1. cap. 3. pag. 15. The Truth is he placed the Hebrew in Hebrew Characters in the first place as the Rule and standard of all the rest the same in Greeke Characters in the next place then that of Aquila then that of Symmachus after which in the fifth place followed that of the 70 mixed with that of Theodotion Sect. 8. The various Arguments giving Evidence to this Truth that might be produced are too many for me now to insist upon and would take up more roome then is allotted to the whole discourse should I handle them at large and according to the merit of this cause 1. The Providence of God in taking care of his Word which he hath magnified above all his name as the most Glorious Product of his Wisdome and Goodnesse his great concernement in this world answering his promise to this purpose 2ly The Religious care of the Church I speake not of the Romish Synagogue to whom these Oracles of God were committed 3ly The care of the first Writers in giving out Authentique Copies of what they had received from God unto many which might be Rules to the first transcribers 4ly The multiplying copies to such a number that it was impossible any should corrupt them all willfully or by negligence 5ly The preservation of the Authentique copies first in the Jewish Synagogues then in Christian Assemblies with Reverence and diligence 6ly The dayly Reading and studying of the Word by all sorts of Persons ever since it 's first writing rendring every Alteration lyable to immediate observation and discovery and that all over the world with 7ly The consideration of the many millions that looked on every Tittle and letter in this Booke as their inheritance which for the whole world they would not be deprived of And in particular for the old Testament now most Questioned 8ly The care of Ezra and his companions the men of the great Synagoue in restoring the Scripture to its purity when it had met with the greatest tryall that it ever underwent in this World considering the paucity of the Copies then extant 9ly The care of the Massorites from his dayes and downward to keep perfect and give an account of every syllable in the Scripture of which see Buxtorfius Com Mas with 10 The constant consent of all copies in the world so that as sundry learned men have observed there is not in the whole Mishna Gemara or either Talmud any one place of Scripture found otherwise read then as it is now in our copies 11.
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
son of Pandira and Stada in the Talmud the blessed Messias is intended So did Galatinus Arcan Relig. Cathol lib. 1. cap. 7. and Reuchlins Cabal lib. 1. p. 636. Guliel Schickard in Prooem Tarich p. 83. The contrary is asserted by Reynoldus praelec in lib. Apoc. praelec 103. p. 405 406. Buxtorfius lexic. Rab. voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vorstius not ad Tzem Dau pag. 264. And in truth the Reason pleaded by Galatinus and others to prove that they did not intend our Saviour doth upon due consideration evince the contrary The Jesus say they who is mentioned in the Talmud lived in the daies of the Machabees being slaine in the time of Hyrcanus or of Aristobulus an 100 yeares before the death of the true Messias so that it cannot be he who is by them intended But this is invented by the cursed wretches that it should not appeare that their Temple was so soon destroyed after their wicked defection from God in killing of his son This is most manifest from what is cited by Genebrard from Abraham Levita in his Cabala hystoriae where he saies that Christians invented this story that Jesus was crucified in the life of Herod that is the Tetrarch that it might appeare that their Temple was destroyed immediatly thereupon when saith he it is evident from the Mishna and Talmud that he lived in the time of Alexander and was crucified in the daies of Aristobulus So discovering the true ground why they perverted the whole story of his Time namely lest all the world should see their sin and punishment standing so neer together But it is well that the time of our Saviours suffering and death was affirmed even by the Heathens before either their Mishna or Talmud were borne or thought of Abolendo rumori he speaks of Nero of his firing Rome subdidit reos quaesitissimis poenis affecit quos per flagitia invisos vulgus Christianos appellabat Author nominis ejus Christus qui Tiberio imperitante per procuratorem Pontium Pilatum supplicio affectus erat Tacit. Annal. lib. 15. To returne to our Jews universally in all their old Writings they have carried on a designe of impugning him in his Gospell For as we need not their testimony nor any thing but the Scripture for their Conviction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to acknowledge the truth the places cited out of their Talmuds and Gemara from the Cabalists other Rabbins by Martinus Raymundus Porchetus Galatinus Reuchlinus and others setting aside Galatinus his Gale Rezeia which must be set aside seeme to be wrested the most of them besides their intentions as things obscurely Metaphorically and Mystically written are easily dealt withall Their disputes about the Messiah when they speak of him of set purpose as in lib. sanedrim are foolish contradictious triflings wherein they leave all things as uncertaine as if they were wrangling in their wonted manner de lana Caprina So that for my part I am not much removed from the opinion of Hulsius lib. 1. pa. 2. dic sup de Temp. Messiae that Aesops fables are of as much use in Christian Religion as the Judaicall Talmud Whilst they keep the Scripture we shall never want Weapons out of their own armory for their destruction Like the Philistine they carry the weapon that will serve to cut off their own Heads Now the Tiberian Massorites the supposed Inventors of the points vowels and Accents which we now use were men living after the finishing the last Talmud whose whole Religion was built thereon Sect. 14. Let us then a little without prejudice or passion consider who or what these men were who are the supposed Authors of this worke 1. Men they were if any such were who had not the Word of God committed to them in a peculiar manner as their forefathers had of old being no part of his Church or People but were only outwardly possessors of the Letter without just Right or Title to it utterly uninterested in the promise of the communication of the Spirit which is the great Charter of the Churches preservation of truth Isa 59. 21. 2 Men so remote from a right understanding of the Word or the Mind and Will of God therein that they were desperately engaged to oppose his Truth in the Books which themselves enjoyed in all matters of importance unto the Glory of God or the Good of their owne soules from the beginning to the ending The foundation of whose Religion was infidelity and one of their cheife fundamentals an opposition to the Gospell 3. Men under the speciall Curse of God and his vengeance upon the Account of the Blood of his deare Son 4. Men all their daies feeding themselves with vaine fables and mischeivous devices against the Gospell labouring to set up a new Religion under the name of the old in despight of God so striving to wrestle it out with his curse to the utmost 5. Men of a prosound ignorance in all manner of Learning and knowledge but only what concerned their own dunghill Traditions as appears in their stories wherein they make Pirrhus King of Epirus help Nebuchadnezzar against Jerusalem with innumerable the like fopperies 6. Men so addicted to such monstrous figments as appears in their Talmuds as their successors of after ages are ashamed of and seek to palliate what they are able yea for the most part Idolaters and Magicians as I shall evince Now I dare leave it to the judgment of any godly prudent person not addicted to parties and names of men who is at all acquainted with the importance of the Hebrew vowels and Accents unto the right understanding of the Scripture with what influence their present fixation hath into the literall sense we embrace whether we need not very cleare evidence and Testimony yea undeniable and unquestionable to cast the rise and spring of them upon the invention of this sort of men Sect. 15. Of all the fables that are in the Talmud I know none more incredible than this story that men who cannot by any story or other record be made to appeare that they ever were in rerum naturâ such men as we have described obscure unobserved not taken notice of by any Learned man Jew or Christian should in a time of deep ignorance in the place where they lived amongst a people wholy addicted to monstrous fables themselves blinded under the Curse of God find out so great so excellent a work of such unspeakable usefulnesse not once advising with the men of their own profession and Religion who then flourished in great abundance at Babylon and the places adjacent and impose it on all the World that receive the Scriptures and have every Tittle of their work received without any opposition or question from any person or persons of any principle whatever yea so as to have their Invention made the constant Rule of all following Expositions Comments and Interpretations Credat Apella To
quam in translatione nostra Proaem ad pug fid sec 14. Let any man consider those two rackes of the Rabbins and swords of Judaicall unbeliefe Isa 53. and Dan. 9 as they are now pointed and accented in our Bibles and compare them with the translation of the 70 and this will quickly appeare unto him Especially hath this been evidenced since the Socinians as well as the Jews have driven the dispute about the satisfaction of Christ to the utmost Scrutiny and Examination of every word in that 53d of Isaiah But yet as the text stands now pointed accented neither Jewes nor Socinians notwithstanding the reliefe contributed to them by Grotius wresting that whole blessed Prophesy to make Application of it unto Jeremiah thinking therein to out-doe the late or moderne Jews Abarbinel and others applying it to Josiah the whole people of the Jewes Messiah Ben Joseph and I know not whom have been able or ever shall be able to relieve themselves from the sword of the truth therein Were such Exercitations on the Word of God allowable I could easily manifest how by changing the distinctive accents and vowels much darknesse and perpelxity might be cast on the contexture of that glorious Prophesy It is knowne also that the Jewes commonly plead that one Reason why they keep the Copy of the Law in their Synagogues without points is that the Text may not be restrained to one certaine sense but that they may have liberty to draw out various and as they speake more eminent senses CHAP. V. 1 Arguments for the novelty of the Hebrew points proposed to consideration 2. The Argument from the Samaritan letters considered and Answered 3. Of the copy of the Law preserved in the Synagogues without points 4. The testimony of Elias Levita and Aben Ezra considered 5. Of the silence of the Mishna Talmud and Gemara about the points 6. Of the Keri and Chethib 7. Of the number of the points 8. Of the Ancient Translations Greek Chaldee Syriak 9. Of Hierome 10. The new Argument of Morinus in this cause The conclusion about the necessity of the points Sect. 1. BUT Because this seemes to be a matter of great importance wherein the truth formerly pleaded for appeares to be nearly concerned I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very briefly consider the Arguments that are usually insisted on as in these Prolegomena to prove the points to be a novell Invention I meane of the men at the time before mentioned Particular Instances I shall not insist upon nor is it necessary I should so doe it hath been done already The heads of Arguments which yet containe their strength are capable of a briefe dispatch which shall be given them in the order wherein they are represented by the Prolegomena Proleg 3. 38 39 40. Sect. 2. 1 It is said then that whereas the old Hebrew letters were the present Samaritan the Samaritan letters having been alwayes without points as they yet continue it is manifest that the Invention of the points must be of a later date than the change of the letters which was in the days of Ezra so consequently be the work of the postalmudical Massorites Pergula Pictoris This whole Objection is made up of most uncertaine conjectures This is not a place to speake at large of the Samaritans Their Pentateuch and its Translation The Originall of that nation is knowne from the Scripture as also their Worship of God 2 Kings 17. Their solemne Excommunication and casting out from any interest among the people of God is also recorded Ezra 9. Nehem. 6 and c. 13. Their continuance in their abominations after the closing of the Canon of the scripture is reported by Josephus Antiq. lib. 11. c. 8. In the dayes of the Machabees they were conquered by Hyrcanus and brought into subjection by the Jewes Joseph Antiq. lib. 13 cap. 17. Yet their Will worship upon the credit of the tradition of their Fathers continued to the dayes of our Saviour and their hatred to the people of God Joh. 4. When by whom in what Character they first received the Pentateuch is most uncertaine not likely by the Priest sent to them for notwithstanding his instructions they continued in open Idolatrie which evidences that they had not so much as seen the booke of the Law Probably this was done when they were quered by Hyrcanus and their Temple razed after it had stood 200 yeares So also did the Edomites What Diligence they used in the preservation of it being never committed to them by God we shall see afterwards That there are any of them remaining at this day or have been this 1000 yeares past is unknowne That the Letters of their Pentateuch were the ancient Hebrew letters as Eusebius Hierome and some of the Rabbins report seemes to me on the best enquiry I have been able to make a groundlesse Tradition and meere fable The evidences tendred for to prove it are much to weak to beare the weight of such an Assertion Eusebius spaeks only on report affirmatur it was so affirmed on what ground he tels us not Hierome indeed is more positive but give me leave to say that supposing this to be false sufficient instances of the like mistakes may be given in him For the Testimony of the Talmud I have often declared that with me it is of no weight unlesse seconded by very good evidence And indeed the foundation of the whole story is very vaine The Jews are thought and said to have forgot their own Characters in the Captivity and to have learned the Chaldean upon the account whereof they adhered unto it after their returne when the same men were alive at the burning of one and the building of the other Temple that the men of one and the same generation should forget the use of their own letters which they had been exercised in is incredible Besides they had their Bibles with them alwaies and that in their own character only whither they had any one other book or no we know not and whence then this forgetting of one Character and learning of another should arise doth not appeare Nor shall I in such an improbable fiction lay much weight on Testimonys the most antient whereof is 600 years later then the pretended matter of fact Sect. 3. The most weighty proofe in this case is taken from the ancient Judaicall coines taken up with Samaritan Characters upon them We are now in the high road of forgeries and fables in nothing hath the world been more cheated But be it granted that the pretended coines are truly Ancient must it needs follow that because the Letters were then known and in use that they only were so that the Bible was written with them and those now in use unknown To salve the credit of the coynes I shall crave leave to answer this conjecture with another The Samaritan Letters are plainly praeternaturall If I may so say a studied inventiō in their frame and figure fit to adorne
be 8 or 9 remembring this Argument about the Hebrew points I desired him to give his thoughts in a few words the next day which he did accordingly now because his discourse seems evidently to discover the vanity of this pretence that the Hebrew vowels are an arbitrary invention from their number I have here inserted it Apert sounds are either Simple Vowels Double Dipthongs 1 Apert simple sounds are distinguishable Formally Acccidentally 1 The Formall difference is that which doth constitute severall letters and must depend upon the various Apertion required to the making of them together with the Gravity or Acutenesse of the tone which is made by them According to which there are at least eight simple vowels that are by us easily distinguishable viz. 1 2 E magis Acutum as in He me she ye c. minus Acutum as the English The the Latine me te se c. 3 I or Y which are both to be accounted of one power and sound Shi di Thy my 4 5 A magis Apertum All tall gall wall minus Apertum Ale tale gale wele 6 7 O RotunduÌ„ minus grave as the English Go. so no. the Latine De. magis grave pingue as the English Do. to who 8 U as in Tu. use us c. So many apert simple sounds there are evidently distinguishable I would be loth to say that there neither are nor can be any more for who knowes how many other minute differences of Apertion and Gravity may be now used or hereafter found out by others which practise and custome may make as easy to them as these are to us 2 But besides this formall difference they are some of them Accidentally distinguishable from one another with reference to the quantity of time required to their prolation whereby the same Vowell becomes sometimes Long Short So E. min. Acute Long Short mete steme met stem I L alive Give Drive title Thine S Live give Driven ☞ ie tittle Thin A L Bate hate cate same dame ae S Bat hat cat Sam. dam. O. Rotund L. one none note c. â—oe veloa S. one non Lat. not U L. use Tune pule acute ue S. us Tun. pull cutt The other remaining vowels viz. E. magis Acut. A. magis Apert O. magis grave doe not change their Quantities but are alwaies long 2 Dipthongs are made of the Complexion of two Vowels in one Syllable where the sounds of both are heard These are 1 Ei Ey Hei Lat. They. 2 Ea. eate meate seate Teate yea plea. 3 Eu ew Few Dew Heu Lat. 4 Ai Ay. Aide saide pay day 5 Au Aw Audience Author Law Draw 6 Oi Oy Point soile Boy Toy 7 Ou Ow. Rout stout How now 8 Ui Uy Bui juice 9 Eo Yeoman People How other dipthongs which have been used may be significant for the expression of long Vowels see noted above ☞ There is then very little weight to be ventred upon the strength of this Objection Proleg 8. 46. Sect. 11. 7 It is further pleaded that the ancient translations the Greeke the Caldee and the Syriack doe manifest that at the time of their Composing the points were not invented And that because in sundry places it is evident that they read otherwise or the words with other points I meane as to the force and sound not figure of them than those now affixed For this purpose very many instances are given us out of the Seventy especially by Capellus Grotius also takes the same course But neither is the Objection of any force to turne the Scale in the matter under Consideration Somewhat will in the close of this disourse be spoken of those Translations The differences that may bee observed in them especially the former would as well prove that they had other Consonants that is that the Copies they used had other letters and words then ours as other vowels Yea if we must suppose where they differ from our present Reading they had other and better Copies it is most Certaine that we must grant ours to be very Corrupt Hoc Ithacus vellet nor can this inference be avoided as shall God willing be further manifested if Occasion be administred The truth is the present Copies that we have of the Seventy doe in many places so vary from the Originall that it is beyond all Conjecture what should occasion it I wish some would try their skill upon some part of Job the Psalmes and the Prophets to see if by all their inquiries of extracting various lections they can find out how they read in their Books if they rendered as they read and we enjoy what they rendred Symeon de Muys tels us a very pretty story of himselfe to this purpose Assert Heb. Vind. Sect. 1 as also how ridiculous he was in his attempt But I shall recall that desire The scripture indeed is not so to be dealt withall we have had too much of that work already The Rabbinicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be Compared with some of our Criticks Temura and Notaricon Of the Chaldee Paraphrase I shall speake afterwards It seemes not to be of the Antiquity pretended It is not mentioned by Josephus nor Origen nor Hierome but this will not impeach its Antiquity But whereas it is most certaine that it was in high esteeme and reverence among all the Jewes before the time assigned for the punctation of the points it seemes strange that they should in disposing of them differ from it voluntarily in so many places 2ly Besides though these Translatours or any of them might use Copies without vowels as it is confessed that alwayes some such there were as still there are yet it doth not follow at all that therefore the points were not found out nor in use But more of this when we come to speake distinctly of these Translations Sect. 12. 8 Of the same importance is that which is in the last place insisted on from the silence of Hierome and others of the Ancients as to the use of the points among the Hebrewes But Hierome saw not all things not the Chaldee Paraphrase which our Authors suppose to have beene extant at least 400 yeares before him So it cannot be made Evident that he mentioned all that he saw To speak expresly of the Vowels he had no Occasion there was then no Controversy about them Nor were they then distinctly knowne by the names wherby they are now called The whole Current of his Translation argues that he had the Bible as now pointed Yea Learned men have manifested by instances that seeme of irrefragable evidence that he had the use of them Or it may be he could not obtaine a pointed Copy but was instructed by his Jew in the right pronuntiation of words Copies were then scarce and the Jewes full of envy all these things are uncertaine See Munster Praefat ad Bib. The Truth is either I cannot understand his words or he doth positively affirme that the Hebrew had the use of
of the Appendix is presented with a great Bulke of them their whole Army being mustered twice over in this service Sect. 7. But this inconvenience may be easily amended nor am I concerned in it Wherefore 3dly for the rise of them it is said that some of them are the amendments of the Massorites or Rabbins others Various lections out of diverse Copies That they are all or the most part of them Criticall amendments of the Rabbins is not allowed for which latter part of his determination we thanke the learned Authour and take leave to say that in the former we are not satisfied Prol. 8. 23 24 25 the Arguments that are produced to prove them not to have been from Ezra but the most part from postalmudicall Rabbins are capable of a very easy solution which also another occasion may discover at present I am gone already too far beyond my intention so that I cannot allow my selfe any farther digression Sect. 8. To Answer briefly Ezra and his Companions might be the Collectours of all those in the Bible but their own Books and those in their own books might be added by the succeeding Church The Orientall and Occidentall Jews differ about other things as well as the Keri and ketib The Rule of the Jews that the Keri is alwaies to be followed is novell and therefore the old Translators might read either or both as they saw cause There was no occasion at all why these things should be mentioned by Josephus Philo Origen Hjerome saies indeed on Isa 49. 5. that Aquila rendred that word to him which is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he makes it not appear that Aquila read not as he translated that is by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for what is urged of the Caldee and 70 making use of the keri and ketib it is not intended that they knew the difference under these names but that these differences were in their daies That the word now in the margin was in the line untill the daies of the pretended Masorites is not to be said nakedly but proved if such a novell fancy expect any Credit in the world That the Judaicall Rabbins have made some alterations in the Text of their own accord at least placed words in the margin as to their Consonants supplying their Vowells in the line where they ought not to have place that there were various lections in the Copies after the Talmud which have been gathered by some obscure Jews no mention being made of those collections in the Masora or any of their Grammarians is the summe of the discourse under Consideration When all this or any part of it is proved by Testimony or evident Reason we shall further attend unto it Sect. 9. In the meane time I cannot but rejoice that Capellus his fancy about these things then which I know nothing more pernicious to the truth of God is rejected If these 100 ds of words were the Criticall conjectures and amendments of the Jews what security have we of the mind of God as truely represented unto us seeing that it is supposed also that some of the words in the margin were sometimes in the line and if it be supposed as it is that there are innumerable other places of the like nature standing in need of such amendments what a door would be opened unto Curious Pragmaticall wits to overturne all the certainty of the Truth of the Scripture every one may see Give once this liberty to the audacious curiosity of men priding themselves in their Criticall Abilities and we shall quickly find out what wofull state and condition the Truth of the Scripture will be brought unto If the Jews have made such amendments and Corrections of the Text and that to so good purpose and if so much worth of the like kind yet remaine can any man possibly better employ himselfe then with his uttermost diligence to put his hand to this plow But he that pulleth down an Hedge a Serpent shall bite him CAAP. VII 1 Of gathering various lections by the help of Translations 2 The proper use and benefit of Translations Their new pretended use 3 The state of the Originalls on this new pretence 4 Of the Remedy tendred to the reliefe of that state 5 No copies of old differing in the least from those we now enjoy from the Testimony of our Saviour 6 No Testimony new or old to that purpose 7 Requisites unto Good Translations 8 Of the Translations in the Biblia Polyglotta of the Arabick 9 Of the Syriack 10 Of the Samaritan Pentateuch 11 Of the Chaldee Paraphrase 12 Of the Vulgar Latine 13 Of the Seventy 14 Of the Translation of the New Testament of the Persian 15 Of the Aethiopian 16 The value of these Translations as to the work in hand 17 Of the supposition of Grosse corruption in the Originals 18 Of various lections out of Grotius 19 Of the Appendix in Generall Sect. 5. BEcause it is the judgment of some that yet other objections may be raised against the Thesis pleaded for from what is affirmed in the Prolegomena about gathering various lections by the help of Translations and the instances of that good work given us in the Appendix I shall close this discourse with the consideration of that Pretence Sect. 2. The great and signall use of various Translations which hitherto we have esteemed them for was the help afforded by them in Expositions of the Scripture To have represented unto us in one view the severall Apprehensions and judgments of so many worthy and learned men as were the Authors of these Translations upon the Originall words of the Scripture is a signall help and Advantage unto men enquiring into the mind and will of God in his Word That Translations were of any other use formerly was not apprehended They are of late presented unto us under another notion namely as means and helps of correcting the Originall and finding out the Corruptions that are in our present copies shewing that the Copies which their Authors used did really differ from those which we now enjoy and use For this rare Invention we are as for the former chiefly beholding to the learned and most diligent Capellus who is followed as in sundry instances himselfe declares by the no lesse learned Grotius To this purpose the scene is thus laid It is supposed of old there were sundry Copies of the old Testament differing in many things words sentences from those we now enjoy Out of these Copies some of the Antient Translations have been made In their Translations they expresse the sense and meaning of the Copies they made use of Hence by considering what they deliver where they differ from our present copies we may find out that is learned men who are expert at Conjectures may do so how thay read in theirs Thus may we come to a further discovery of the Various
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