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
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
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
that Number Sect. 14. This I say is the summe of this Doctrine as it is delivered unto us in the Scripture Here Reason is entangled yet after a while finds evidently that unlesse this be embraced all other things wherein it hath to do with God will not be of value to the soule this will quickly be made to appeare Or all that Communion which is here between God and man founded on the Revelation of his mind and will unto him which makes way for his Enjoyment in Glory there are these two parts 1 Gods gratious Communication of his Love Goodnesse c. with the fruits of them unto man 2. The obedience of man unto God in a way of Gratitude for that Love according to the mind and will of God revealed to him These two comprise the whole of the entercourse between God and man Now when the mind of man is exercised about these things he finds at last that they are so wrapped up in the Doctrine of the Trinity that without the beliefe receiving and acceptance of it it is utterly impossible that any interest in them should be obteined or preserved Sect. 15. For the first or the Communication of God unto us in a Way of Love and Goodnesse it is wholly founded upon and enwrapped in this Truth both as to the eternall Spring and actuall Execution of it A few instances will evince this Assertion The Eternall fountaine of all Grace flowing from Love and Goodnesse lies in Gods Election or Predestination This being an Act of Gods Will cannot be apprehended but as an eternall act of his Wisdome or Word also All the eternall thoughts of it's pursuit lye in the Covenant that was betweene the Father and the Son as to the Son 's undrtaking to execute that Purpose of his This I have at large elsewhere declared Take away then the doctrine of the Trinity and both these are gone There can be no purpose of Grace by the Father in the son no Covenant for the putting of that purpose in Execution and so the foundation of all fruits of Love Goodnesse is lost to the soule Sect. 16. As to the Execution of this Purpose with the actuall dispensation of the fruits of Grace and Goodnesse unto us it lyes wholely in the unspeakable Condescention of the Son unto Incarnation with what ensued thereon The Incarnation of the Eternall Word by the Power of the Holy Ghost is the bottome of our Participation of Grace Without it it was absolutely impossible that man should be made partakeâ— of the favour of God Now this enwraps the whole Doctrine of the Trinity in it's bosome nor can once be apprehended without it's Acknowledgment Deny the Trinity and all this meanes of the Communication of Grace with the whole of the satisfaction and Righteousnesse of Christ falls to the Ground Every Tittle of it speakes this Truth And they who deny the one reject the other Sect. 17. Our actuall Participation of the fruits of this Grace is by the Holy Ghost We cannot our selves seize on them nor bring them home to our owne soules The impossibility hereof I cannot now stay to manifest Now whence is this Holy Ghost Is he not sent from the Father by the Son Can we entertaine any thought of his effectuall working in us and upon us but it includes this whole Doctrine They therefore who deny the Trinity deny the Efficacy of it's operation also Sect. 18. So it is as to our Obedience unto God whereby the Communion betweene God and man is compleated Although the formall object of Divine worship be the nature of God and the Persons are not worshipped as Persons distinct but as they are each of them God yet as God they are every one of them distinctly to be worshipped So is it as to our faith our Love our thanksgiving all our Obedience as I have abundantly demonstrated in my Treatise of distinct communion with the Father in Love the Son in Grace and the Holy Ghost in the Priviledges of the Gospell Thus without the Acknowledgment of this Truth none of that Obedience which God requireth at our hands can in a due manner be performed Sect. 19. Hence the scripture speakes not of any thing betweene God and us but what is founded on this Account The Father worketh the Son worketh and the Holy Ghost worketh The Father worketh not but by the Son and his spirit The Son Spirit work not but from the Father The Father Glorifieth the Son the Son Glorifieth the Father and the Holy Ghost glorifieth them both Before the foundation of the world the Son was with the Father and rejoyced in his peculiar worke for the Redemption of mankind At the Creation the Father made all things but by the Son and the Power of the Spirit In Redemption the Father sends the Son the Son by his owne condescention undertakes the worke and is incarnate by the Holy Ghost The Father as was said communicates his love and all the fruites of it unto us by the Son as the Holy Ghost doth the merrits and fruits of the mediation of the Son The Father is not knowne nor worshipped but by and in the Son Nor Father or Son but by the Holy Ghost c. Sect. 20. Upon this discovery the soule that was before startled at the Doctrine in the notion of it is fully convinced that all the satisfaction it hath sought after in it's seeking unto God is utterly lost if this be not admitted There is neither any foundation left of the communication of love to him nor meanes of returning Obedience unto God Besides all the things that he hath been enquiring after appeare on this account in their Glory beauty reality unto him so that that which most staggerd him at first in the receiving of the Truth because of it's deep mysterious glory doth now most confirme him in the embracing of it because of its necessity Power and heavenly Excellency Sect. 21. And this is one Argument of the Many belonging to the things of the Scripture that upon the Grounds before mentioned hath in it as to my sense and Apprehension an Evidence of Conviction not to be withstood Sect. 22. Another consideration of the like Efficacy may be taken from a briefe veiw of the whole Scripture with the designe of it The consent of parts or Harmony of the scripture in it's selfe and every part of it with each other and with the whole is commonly pleaded as an Evidence of it's divine Originall Thus much certainly it doth evince beyond all possible contradiction that the whole proceedeth from one and the same principle hath the same Authout and He wise discerning able to comprehend the whole compasse of what he intended to deliver and reveale Otherwise or by any other that onenesse of Spirit designe and ayme in unspeakable variety and diversity of meanes of it's delivery that absolute correspondency of it to it's selfe and distance from any thing else could not have been attained
God is manifest in them for God hath shewed it unto them for the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternall power and Godhead Rom. 1. 18 19 20 All which places God assisting shall be opened before long in another Treatise The summe of them amounts to what was before laid downe namely that God reveales and declares himselfe unto us by the VVorks of his hands Sect. 11. God declares himselfe his Soveraigne power and Authority his Righteousnesse and Holinesse by the innate or ingrafted light of nature and Principles of the consciences of men That indispensible morall obedience which he requireth of us as his creatures subject to his law is in generall thus made knowne unto us For the Gentiles which have not the law doe by nature the things contained in the law they having not the law are a law unto themselves shewing the work of the law written in their hearts their consciences also bearing witnesse and their thoughts in the meane time excusing or accusing one another Rom. 2. 14 15. By the light that God hath indelibly implanted in the minds of men accompanied with a morall instinct of Good and evill seconded by that selfe-Judgment which he hath placed in us in reference to his own over us doth he reveale himselfe unto the Sons of men 3ly God reveales himselfe by his Word as is confessed It remaines then that we enquire how we may know and be ascertained that these things are not deceivable Pretences but that God doth indeed so reveale himselfe by them Sect. 12. First The Works of God as to what is his Will to teach and reveale of himselfe by them have that Expression of God upon them that stampe and character of his Eternall Power and Godhead that Evidence with them that they are his that where ever they are seene and considered they undeniably evince that they are so and that what they teach concerning him they doe it in his Name and Authority There is no need of Traditions no need of Miracles no need of the Authority of any Churches to convince a rationall Creature that the works of God are his and His only and that he is Eternlal and infinite in Power that made them They carry about with them their owne Authority By being what they are they declare whose they are To reveale God by his works there is need of nothing but that they be by themselves represented or objected to the consideration of Rationall creatures Sect. 13. The Voice of God in nature is in like manner effectuall It declares it selfe to be from God by it's owne light and Authority There is no need to convince a man by substantiall Witnesses that what his Conscience speakes it speakes from God Whether it beare Testimony to the Being Righteousnesse Power Omniscience or Holynesse of God himselfe or whether it call for that morall obedience which is eternally and indispensably due to him and so shews forth the worke of the law in the heart it so speakes and declares it selfe that without further Evidence or Reasoning without the Advantage of any considerations but what are by it's selfe supplyed it discovers it's Au-Author from whom it is and in whose name it speakes Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those common notions and generall Presumptions of him and his Authority that are inlayed in the natures of Rationall Creatures by the hand of God to this End that they might make a Revelation of him as to the Purposes mentioned are able to plead their owne divine Originall without the least contribution of strength or Assistance from without Sect. 14. And thus is it with those things Now the Psalmist says unto God Thou hast magnified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all thy name the Word thou hast spoken The Name of God is all that whereby he makes himselfe knowne Over all this God magnifies his Word It lyes all in a subserviency thereunto The name of God is not here God himselfe but every thing whereby God makes himselfe knowne Now it were very strange that those low darke obscure Principles and Meanes of the Revelation of God and his Will which we have mentioned should be able to evince themselves to be from him without any externall helpe Assistance Testimony or Authority and that which is by God himselfe magnified above them which is farre more noble and Excellent in it's selfe and in respect of it's end Order hath far more divinely conspicuous and glorious impressions and Characters of his Goodnesse Holinesse Power Grace Truth then all the Creation should lye dead obscure and have nothing in it's selfe to reveale it's Author untill this or that superadded Testimony be called in to it's Assistance We esteeme them to have done no service unto the Truth who amongst innumerable other bold denyalls have insisted on this also that there is no naturall knowledge of God arising from the innate Principles of Reason and the Workes of God proposing themselves to the consideration thereof let now the way to the progresse of supernaturall Revelation be obstructed by denying that it is able to evince it selfe to be from God and we shall quickly see what bankes are cut to let in a flood of Atheisme upon the face of the Earth Sect. 15. Let us consider the issue of this Generall Induction As God in the creation of the World and all things therin contained hath so made framed them hath left such characters of his Eternall Power and Wisdome in them and upon them filled with such Evidences of their Author suited to the Apprehensions of rationall Creatures that without any other Testimony from himselfe or any else under the naked consideration and Contemplation of what they ARE they so farre declare their Creator that they are left wholly unexcusable who will not learne and know him from thence So in the giving out of his Word to be the foundatiō of that VVorld which he hath set up in this world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel within a wheel his Church He hath by his Spirit implanted in it and impressed on it such Characters of his Goodnesse Power Wisdome Holinesse Love to mankind Truth Faithfulnesse with all the rest of his Glorious Excellencies and Perfections that at all times and in all Places when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Expansion of it is stretched over men by his Providence without any other Witnesse or Testimony given unto it it declares it's selfe to be his and makes good it's Authority from him so that the refusall of it upon it's own evidence brings unavoidable condemnation on the soules of men This comparison is insisted on by the Psalmist Psal 19 where as he ascribeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice and line to the creatures so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Light Power stability and Permanency like that of the heavens Sun in
3. There are then two things that are accompanied with a selfe evidencing Excellency and every other thing doth so so far as it is pertaker of their nature and no otherwise now These are 1 Light 2. Power for or in Operation Sect. 4. 1 Light manifests its selfe Whatever is Light doth so that is it doth whatever is necessary on its own part for its manifestation and discovery Of the defects that are or may be in them to whom this discovery is made we do not as yet speak And whatever manifests its selfe is Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5. 13. Light requires neither proofe nor Testimony for its Evidence Let the Sun arise in the firmament and there is no need of VVitnesses to prove and confirme unto a seeing man that it is day A small candle will so do Let the least child bring a candle into a roome that before was darke and it would be a madnesse to go about to prove by substantiall VVitnesses men of Gravity and Authority that Light is brought in Doth it not evince its selfe with an Assurance above all that can be obteined by any Testimony whatever Whatever is Light either naturally or morally so is revealed by its being so That which evidenceth not its selfe is not Light Sect. 5. That the Scripture is a Light we shall see immediately That it is so or can be called so unlesse it hath this nature and Property of Light to evidence its selfe as well as to give light unto others cannot in any tolerable correspondency of speech be allowed Whether Light spirituall and intellectuall regarding the mind or naturall with respect to bodily sight be firstly and properly Light from whence the other is by Allusion denominated I need not now enquire Both have the same properties in their severall kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true light shineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 1. 5. God himselfe is light and he inhabiteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6. 16. not a shining glistering brightnesse as some grosly imagine but the Glorious unsearchable Majesty of his owne Being which is inaccessible to our understandings So Isa 57. 15. inhabiteth eternity So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Psalmist thou cloathest thy selfe with Light and Dan. 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Light remaineth with him God He is light essentially and is therefore known by the beaming of his Eternall Properties in all that outwardly is of him And light abides with him as the fountaine of it he communicating Light to all others This being the fountaine of all Light the more it participates of the nature of the fountaine the more it is Light and the more properly as the Properties and Qualities of it are considered It is then spirituall morall intellectuall Light with all its mediums that hath the preheminence as to a participation of the nature and properties of light Sect. 6. Now the Scripture the word of God is light those that reject it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights rebels men resisting the Authority which they cannot but be convinced of Psal 19. 9. 43. 3. 119. 105 130. Prov. 6. 23. Isa 9. 2. Hos 6. 5. Math. 4. 16. and 5. 14. Joh. 3. 20. 21 It is a Light so shining with the majesty of its Author as that it manifests its selfe to be his 2 Pet. 1. 19. A Light shining in a darke place with an eminent advantage for its own discovery as well as unto the benefit of others Sect. 7. Let a light be never so meane and contemptible yet if it shines casts out beames and raies in a dark place it will evidence its selfe If other things be wanting in the faculty the Light as to its innate Glory and beauty is not to suffer prejudice But the Word is a glorious shining Light as hath been shewed an illuminating Light compared to and preferred above the light of the Sun Psal 19. 5 6 7. Rom. 10. 18. Let not then a reproach be cast upon the most glorious Light in the world the most eminent reflexion of uncreated light and Excellencies that will not be fastened on any thing that on any account is so called Math. 5. 19. Sect. 8. Now as the Scripture is thus a Light we grant it to be the duty of the Church of any Church of every Church to hold it up whereby it may become the more conspicuous It is a ground and pillar to set this light upon 1 Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may referre to the mistery of Godlinesse in the next words following in good coherence of speech as well as to the Church but granting the usuall reading no more is affirmed but that the Light and Truth of the Scripture is held up and held out by the Church It is the duty of every Church so to doe almost the whole of its duty And this duty it performes ministerially not Authoritatively A Church may beare up the light it is not the light It beares witnesse to it but kindles not one divine beame to further its discovery All the Preaching that is in any Church its Administration of Ordinances all its walking in the Truth hold up this light Sect. 9. Nor doth it in the least impaire this selfe evidencing Efficacy of the Scripture that it is a morall and spirituall not a naturall light The Proposition is Universall to all kinds of light yea more fully applicable to the former than the latter Light I confesse of it's selfe will not remove the defect of the visive faculty It is not given for that end Light is not Eyes It suffices that there is nothing wanting on it's owne part for it's discovery and Revelation To argue that the Sun cannot be knowne to be the Sun or the great meanes of communicating externall light unto the World because blind men cannot see it nor doe know any more of it then they are told will scarce be admitted nor doth it in the least impeach the Efficacy of the light pleaded for that men stupidly blind cannot comprehend it Joh. 1. 5. Sect. 10. I doe not assert from hence that wherever the Scripture is brought by what meanes soever which indeed is all one All that read it or to whom it is read must instantly of necessity assent unto it's Divine Originall Many men who are not starke blind may have yet so abused their Eyes that when a Light is brought into a darke place they may not be able to discerne it Men may be so preposessed with innumerable prejudices Principles received by stronge Traditions corrupt Affections making them hate the light that they may not behold the Glory of the word when it is brought to them But it is nothing to our present discourse whether any man living be able by and of himselfe to discerne this Light whilst the defect may be justly cast on their owne blindnesse 2 Cor. 4. 2 3 4. By the manifestation of the truth we commend our selves
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
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