Of the divine originall, authority, self-evidencing light, and povver of the Scriptures. With an answer to that enquiry, how we know the Scriptures to be the Word of God. Also a vindication of the purity and integrity of the Hebrew and Greek texts of the Old and New Testament; in some considerations on the prolegomena, & appendix to the late Biblia polyglotta. Whereunto are subjoyned some exercitations about the nature and perfection of the Scripture, the right of interpretation, internall Light, revelation, &c. / By Iohn Owen: D.D. Owen, John, 1616-1683. 1659 Approx. 476 KB of XML-encoded text transcribed from 194 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A90280 Wing O784 Thomason E1866_1 Thomason E1866_1* ESTC R203092 99863172 99863172 170488 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90280) Transcribed from: (Early English Books Online ; image set 170488) Images scanned from microfilm: (Thomason Tracts ; 232:E1866[1] or 232:E1866[1*]) Of the divine originall, authority, self-evidencing light, and povver of the Scriptures. With an answer to that enquiry, how we know the Scriptures to be the Word of God. Also a vindication of the purity and integrity of the Hebrew and Greek texts of the Old and New Testament; in some considerations on the prolegomena, & appendix to the late Biblia polyglotta. Whereunto are subjoyned some exercitations about the nature and perfection of the Scripture, the right of interpretation, internall Light, revelation, &c. / By Iohn Owen: D.D. Owen, John, 1616-1683. [32], 349, [1]; [8], 118, [2] p. Printed by Henry Hall, printer to the University, for Tho: Robinson., Oxford, : 1659. "Of the integrity & purity of the Hebrevv and Greek text of the Scripture" has separate dated title page; pagination and register are continuous. "Pro Sacris Scripturis adversus hujus temporis fanaticos exercitationes apologeticæ quatour", in Latin, has separate pagination, register, and title page with "excudebat A: Lichfield, .. MDCLVIII" in imprint (roman numeral date made with turned c's). ² A1 bears vertical half-title on verso, "Dr. Ovven of the divine orig. of the Scriptures"; the words "of the divine .. Scriptures" are bracketed together. Annotation on Thomason copy: "Nouemb."; also the last number of the imprint date have been marked through and replaced with an "8". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible -- Evidences, authority, &c. -- Early works to 1800. Bible -- Inspiration -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2008-7 John Latta Sampled and proofread 2008-07 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Of the Divine Originall , AUTHORITY , self-evidencing LIGHT , and POVVER of the SCRIPTVRES . With an Answer to that Enquiry , How we know the Scriptures to be the Word of God. Also A Vindication of the Purity and Integrity of the HEBREW and GREEK Texts of the Old and New Testament ; in some Considerations on the PROLEGOMENA , & Appendix to the late BIBLIA POLYGLOTTA . Whereunto are subjoyned some Exercitations about the Nature and Perfection of the Scripture , the Right of Interpretation , internall Light , Revelation , &c. By IOHN OWEN : D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joh. 5. 39. OXFORD , Printed by HENRY HALL , Printer to the University , for THO : ROBINSON . 1659. To my Reverend and Worthy Friends , the PREBENDS of Ch : Church Colledge in Oxford , with all the STVDENT'S in Divinity in that Society . THE reason of my inscribing the ensuing pleas for the Authority , purity , and perfection of the Scripture , against the pretences of some to the contrary , in these dayes , unto you , is because some of you value and study the Scripture as much as any I know , and it is the earnest desire of my heart , that all of you would so do . Now whereas two things offer themselves unto me , to discourse with you by the way of Preface , namely the commendation of the Scripture , and an exhortation to the study of it on the one hand , and a discovery of the reproach that is cast upon it , with the various wayes and meanes that are used by some for the lessening and depressing of its Authority and excellency on the other ; the former being to good purpose , by one or other almost every day performed ; I shall insist at present on the latter only ; which also is more suited to discover my aime and intention in the ensuing discourses . Now herein as I shall , it may be , seeme to exceed that proportion which is due unto a Preface to such short discourses as these following ; yet I know , I shall be more briefe then the nature of so great a matter as that proposed to consideration doth require . And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I shall fall upon the subject that now lyes before me . Many there have beene and are , who , through the craft of Sathan , and the prejudice of their owne hearts , lying under the power of corrupt and carnall Interest , have ingaged themselves to decry , and disparage , that excellency of the Scripture which is proper and peculiar unto it . The severall sorts of them are too many particularly to be considered , I shall only passe through them in generall , and fix upon such instances by the way as may give evidence to the things insisted on . Those who in this business are first to be called to an account , whose filth and abominations given out in gross● , others have but parcelled among themselves , are they of the Synagogue of Rome . These pretend themselves to be the only keepers and preservers of the Word of God in the world ; the only ground and pillar of truth . Let us then a little consider in the first place , how it hath discharged this trust ; for it is but equall that men should be called to an account upon their owne principles ; and those , who supposing themselves to have a trust reposed in them , do manifest a trecherous mind , would not be one whit better if they had so indeed . What then have these men done in the discharge of their pretended trust ? nay what hath that Synagogue left unattempted ? yea what hath it left unfinished , that may be needfull to convince it of perfidiousnesse ? that saies the Scripture was committed to it alone , and would , if it were able , deprive all others of the possession of it or their lives ; what Scripture then was this , or when was this deed of trust made unto them ? The oracles of God , they tell us , committed to the Jewes under the Old Testament , and all the writings of the New ; and that this was done from the first foundation of the Church by Peter , and so on to the finishing of the whole Canon . What now have they not done in adding , detracting , corrupting , forging , aspersing those Scriptures to falsifie their pretended trust ? They adde more bookes to them , never indited by the Holy Ghost , as remote from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so denying the selfe evidencing power of that word , which is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by mixing it with things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of an humane rise and spring ; manifesting themselves to have lost the spirit of discerning , promised with the Word , to abide with the true Church of God for ever . Isa : 59. 21. They have taken from its fulnesse and perfection , its sufficiency and excellency , by their Massora their , orall law or verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their unknowne , endlesse , bottomlesse , boundlesse treasure of traditions ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all their abominations . The Scripture its selfe ; as they say , committed to them , they plead , to their eternall shame , to be in the Originall Languages corrupted , vitiated , interpolated , so that it is no stable rule to guide us throughout in the knowledge of the will of God. The Jewes , they say , did it whilst they were busie in burning of Christians . Therefore in the roome of the Originals , they have enthroned a translation that was never committed to them , that came into the world they know neither how , nor when , nor by whom . So that one saies of its author , Si quis percontetur Gallus fuerit an Sarmata , Judaeus an Christianus , vir an mulier , nihil habituri sint ejus patroni quod expeditè respondeant . All this to place themselves in the throne of God , and to make the words of a Translation authentick from their stamp upon them , and not from their relation unto , and agreement with , the words spoken by God himselfe . And yet farther , as if all this were not enough to manifest what Trustees they have been , they have cast off all subjection to the authority of God in his word , unlesse it be resolved into their own ; denying that any man in the world can know it to be the word of God , unlesse they tell him so ; it is but inke and paper , skin of parchment , a dead letter , a nose of wax , a Lesbian Rule , of no authority unto us at all . O faithfull Trustees ! holy mother Church ! infallible chaire ! can wickednesse yet make any farther progresse ? was it ever heard of from the foundation of the world , that men should take so much paines , as these men have done , to prove themselves faithlesse , and treacherous in a trust committed to them ? Is not this the summe and substance of volumes that have even filled the world ; the Word of God was committed to us alone , and no others ; under our keeping it is corrupted , depraved , vitiated ; the copies delivered unto us we have rejected , and taken up one of our owne choice ; nor let any complaine of us , it was in our power to do worse . This sacred depositum had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby it might be knowne to be the Word of God ; but it is upon our credit alone , that it passes in the world , or is believed ; we have added to it many bookes upon our owne judgement , and yet thinke it not sufficient for the guidance of men , in the worship of God , and their obedience they owe unto him : yet do they blush ? are they ashamed as a thiefe when he is taken ? nay do they not boast themselves in their iniquity ? and say , they are sold to worke all these abominations ? The time is coming , yea it is at hand , wherein it shall repent them for ever , that they have lifted up themselves against this sacred grant of the wisdome , care , love , and goodnesse of God. Sundry other branches there are of the Abominations of these men , besides those enumerated ; all which may be reduced to these three corrupt and bloody fountaines . 1. That the Scripture at best , as given out from God , and as it is to us continued , was , and is , but a partiall revelation of the will of God : the other part of it , which how vast and extensive it is no man knowes , ( for the Jewes have given us their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Mishna and Gemara ; These kept them lockt up in the breast , or chaire of their holy Father ) beeing reserved in their magazine of Traditions . 2. That the Scripture is not able to evince or manifest its selfe to be the Word of God , so as to enjoy and exercise any Authority in his name , over the soules and consciences of men ; without an accession of Testimony , from that combination of politicke , worldly minded men , that call themselves the Church of Rome . 3. That the Originall copies of the Old and New Testament are so corrupted ( ex ore tuo , serve nequam ) that they are not a certaine standard and measure of all doctrines , or the touch-stone of all Translations . Now concerning these things you will find somewhat offered unto your considerations in the ensuing discourses ; wherein , I hope ▪ without any great alter●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 , ●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 lingu● 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 Spiritu Ecclesiae residere , neque ab ejus hostium manibus repetenda . Et certè quamcunque pietatis speciem praetexunt , non religione quapiam , aut sincerâ in Scripturam sacram veneratione aguntur dum eam unicam , quasi ineluctabilem salutis regulam , usurpant ▪ neque spiritûs Evangelici veritatem investigare decreverunt ; dum ad autographa curiosius recurrentes , ex quibus , praeter perplexa quaedam vestigia , vix aliquid superest , vel capitales fidei hostes , vel eos qui Ecclesiae minus faverint , de contextuum interpretatione a● germano sacrorum codicum sensu consulunt . Scilicet non alia est opportunior via à regio illius itinere secedendi , neque in privatarum opinionum placitis blandius possunt acquiescere , quas velut unicas doctrinae suae regulas sectari plerunque censuerunt . A page caecam animorum libidinem , non jam in institutionem nostram subsistit litera , sed Ecclesiae spiritus ; neque è sacris codicibus hauriendum quidquam , nisi quod illa communicatum esse nobiscum voluerit . So he , or Morinus in his name ; and if this be indeed the true state of things , I suppose he will very hardly convince men of the least usefulnesse of this great worke and undertaking . To usher those bibles into the world , Morinus puts forth his Exercitations , intituled of the syncerity of the Hebrew and Greek Text , indeed to prove them corrupt and uselesse . He is now the man amongst them that undertakes to defend this cause : in whose writings whether there be more of Pyrgopolynices , or Rabshekah , is uncertaine . But dogs that bark● loud , seldome bite deep ; nor do I thinke many ages have produced a man of more confidence and lesse judgment ; a prudent Reader cannot but nauseate at all his leaves , and the man is well laid open by a learned person of his own party . By the way , I cannot but observe , that in the height of his boasting , he falls upon his mother Church , and embraces her to death . Ex●rcit . 1 , cap. 1. pag. 11. that he might vaunt himselfe to be the first and only discoverer of corruptions in the originall of the old Testament , with the causes of them , he falls into a profound contemplation of the guidance of his Church , which being ignorant of any such cause of rejecting the originalls , as he hath now informed her of , yet continued to reject them , and prefer the vulgar latine before them hîc admirare lector ( saith he ) Dei spiritum ecclesiae praesentissimum , illam per obscura , perplexa , & invia quaeque , inoffenso pede agentem : quanquam incognita esset Rabbinorum supina negligentia , portentosa ignorantia , saed●que librorum Judaicorum corruptela , & Haeretici contraria his magnâ verborum pompâ audacter jactarent ; adduci tamen non potuit Ecclesia , ut versio , quâ solâ per mille ferè & centum annos usa fuerit , ad normam & amussim Hebraei textus iterum recuderetur . But is it so indeed , that their Church receives its guidance in a stupid brutish manner , so as to be fixed obstinately on conclusions , without the least acquaintance with the premises ? it seems she loved not the Originalls , but she knew not why ; only she was obstinate in this , that she loved them not . I If this be the state with their Church , that when it hath neither Scripture , nor Tradition , nor Reason , nor New Revelation , she is guided she knows not how , as Socrates was by his Daemon , or by secret and inexpressible species of pertinacy and stubbornnesse falling upon her imagination ; I suppose it will be in vaine to contend with her any longer . For my own part I must confesse , that I shall as soon believe a poor deluded fanaticall Quaker , pretending to be guided by an infallible Spirit , as their Pope with his whole conclave of Cardinalls , upon the tearms here laid down by Morinus . But to let these men passe for a season ; had this leprosy kept it selfe within that house which is throughly infected , it had been of lesse importance : it is but a farther preparation of it for the Fire . But it is now broken forth among Protestants also ; with what designe , to what end or purpose , I know not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God knows , and the day will manifest . To declare at large how this is come about , longa esset Historia ; too long for me to dwell upon ; some heads of things I shall briefly touch at . It is known to all , ●hat the Reformation of Religion , and restauration of good learning were begun , and carried on at the same time , and mostly by the same persons . There was indeed a Triumvirate among the Papists of men excellently skilled in Rabbinicall learning before the Reformation . Raymundus Martinus , Porchetus de sylvaticis , and Petrus Galatinus , are the men ; of the which , the last dedicated his book to Maximilian the Emperour , after that Zuinglius and Luther had begun to preach . Vpon the matter these three are but one : great are the disputes , whether Galatinus stole his book from Raymundus or Porchetus ; from Porchetus , saith Morinus , and calls his worke plagium portentosum , cui vix simile unquam factum est : Exerc : 1. Cap. 2. from Raymundus , saith Scaliger , Epist . 2. 41. mistaking Raymundus Martinus for Raymundus Sebon ; but giving the first tidings to the world of that book . From Raymūdus also , saith Josephus de Voysin in his prolegom : to the Pugio fidei , and from him Hornebeck in his Proleg . ad Judae . I shall not interpose in this matter , the method of Galatinus and his stile are peculiar to him , but the coincidence of his Quotations too many to be ascribed to common Accident . That Porchetus took his Victoria adversus impios Judaeos for the most part from Raymundus , himselfe confesseth in his Preface . However certaine it is , Galatinus had no small opinion of his own skill , and therefore , according to the usuall way of men , who have attained , as they think , to some Eminency in any one kind of learning , laying more weight upon it than it is able to beare , he boldly affirmes , that the Originall of the Scripture is corrupted , and not to be restored but by the Talmud ; In which one concession he more injures the cause he pleads for against the Jews , then he advantageth it by all his books beside . Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Rabbena Haskadosh there is no more news as yet in the world , then what he is pleased to acquaint us withall . At the same time Erasmus , Reuchlin , Vives , Xantes , Pagninus , and others , moved effectually for the restauration of the Hebrew , Greek , and Latin. But the worke principally prospered in the hands of the first Reformers , as they were all of them generally skilled in the Hebrew , so some of them as Capito , Bibliander , Fagius , Munster to that Height and usefulnesse , that they may well be reckoned as the Fathers and Patriarchs of that learning . At that time lived Elias Levita , the most learned of the Jews of that Age , whose Grammaticall writings were of huge importance in the studying of that tōgue . This mā as he was acquainted with many of the first Reformers , so he lived particularly with Paulus ●agius , as I have else where declared . Now in one book , which in those daies he published , called Massorech , Hammasoreth , he broached a new opinion , not much heard of , at least not at all received among the Jews , nor for ought that yet appears , once mentioned by Christians before , namely that the points or vowels , and accents used in the Hebrew Bible , were invented by some criticall Jew or Massorite , living at Tiberias about 5 or 600 yeares after Christ : no doubt the mans●ime ●ime was to reduce the world of Christians to a dependance on the ancient Rabbins , for the whole sense of the Scripture ; Hinc prima mali labes , Here lies the first breach in this matter . The fraud being not discovered , and this opinion being broached and confirmed by the great and almost only master of the language of that Age , some even of the first Reformers embraced his fancy . Perhaps Zuinglius had spoken to it before : justly I know not . After a while the poyson of this error beginning to operate , the Papists waiting on the mouths of the Reformers , like the servants of Benhadad on Ahab , to catch at every word that might fall from them to their advantage , beg an to make use of it . Hence Cochlaeus , lib. de Auth. Scripturae , Cap. 5. applauds Luther , for saying the Jews had corrupted the Bible with Points and distinctions , as well he might , for nothing could be spoken more to the advantage of his cause against him . Wherefore other learned men began to give opposition to this Error ; so did Munster , Junius , and others , as will be shewed in the ensuing discourse . Thus this matter rested for a season . The study of the Hebrew tongue and learning being carried on , it fell at length on him , who undoubtedly hath done more reall Service for the promotion of it , than any one man whatever , Jew or Christian . I meane Buxtorsius the Elder ; his Thesaurus Grammaticus , his Tiberias , or Commentarius Massorethicus , his Lexicons and Concordan●es , and many other Treatises , whereof some are not yet published , evince this to all the world . Even Morinus saith that he is the only man among Christians , that ever throughly understood the Massora ; and Symeon de Muys acknowledgeth his profiting by him , and learning from him ; Other Jews who undertake to be teachers , know nothing but what they learne of him . To omit the Testimony of all sorts of learned men , giving him the preheminence in this learning , it may suffice that his workes praise him . Now this man in his Tiberias or Commentarius Massorethicus , printed with the great Rabbinicall Bible of his own correct setting forth at Basil , An. 1620 , considereth at large this wh●l matter of the points , and discovereth the vanity of Elias his pretension about the Tiberian Massorites . But we must not it seems rest here : within a few yeares after , to make way for another designe , which then he had conceived ; Ludovicus Capellus published a discourse in the defence of the opinion of Elias , ( at least so far as concerned the rise of the punctation ) under the Title of Arcanum punctationis revelatum . The book was published by Erpenius without the name of the Author . But the Person was sufficiently known ; and Rivetus not long after took notice of him , and saith he was his friend , but concealed his name . Isag . ad Scr. 1. cap. 8. This new attempt immediately pleaseth some . Among others , our learned Professour Dr. Prideaux reads a publick Lecture on the Vespers of our Comitia on that subject ; wherein though he prefaceth his discourse with an observation of the advantage the Papists make of that opinion of the novelty of the points , and the danger of it , yet upon the matter he falls in wholly with Capellus , though he name him not . Among the large Encomiums of himselfe , and his worke , printed by Capellus in the close of his Critica sacra , there are two Letters from one Mr. Eyre here in England , in one whereof he tells him , that without doubt the Doctor read on that subject by the help of his book ; as indeed he useth his Arguments , & quotes his Treatise , under the name of Sud Hanisebhoth Hanaegalah . But that ( I say ) which seems to me most admirable in the Doctors discourse is , that whereas he had prefaced it with the weight of the controversy he had in hand , by the advantage the Papists make of the opinion of the novelty of the Points , citing their words to that purpose , himselfe in the body of his exercitations falls in with them , and speaks the very things which he seemed before to have blamed . And by this means this opinion tending so greatly to the disparagement of the Authority of the Originals , is crept in amongst Protestants also . Of the stop put unto its progresse by the full and learned Answer of Buxtorfius the younger ( who alone in this learning , in this age , seems to answer his Fathers worth ) unto Capellus , in his discourse de origine & antiquitate Punctorum , I shall speak more afterwards . However it is not amisse fallen out that the masters of this new perswasion are not at all agreed among themselves . Capellus would have it easy to understand the Hebrew text , and every word , though not absolutely by it selfe , yet as it lies in its contexture , though there were no points at all . Morinus would make the language altogether unintelligible on that account ; the one saith , that the points are a late invention of the Rabbins , and the other , that without them , the understanding of the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet though they look diverse wayes , there is a firebrand between them . But we have this Brand brought yet nearer to the Churches bread corne , in the prolegomena to the Biblia Polyglotta , lately printed at London . The solemne Espousall of this opinion of the Hebrew punctation , in that great worke , was one chiefe occasion of the second discourse , as you will find it at large declared in the entrance of it . I dare not mention the desperate consequences that attend this imagination , being affrighted among other things , by a little Treatise lately sent me ( upon the occasion of a discourse on this subject ) by my worthy and learned friend Dr. Ward , intituled fides divina , wherein its Author , who ever he be , from some principles of this Nature , and unwary Expressions of some learned men amongst us , labours to eject and cast out as uselesse the whole Scripture or word of God. I should have immediately returned an answer to that pestilent discourse , but that upon consideration , I found all his objections obviated or answered in the ensuing , treatises , which were then wholly finished . And this , as I said , was the first way whereby the poyson of undervaluing the Originalls crept in among Protestants themselves . Now together with the knowledge of the tongues , the use of that knowledge in Criticall observations , did also encrease . The excellent use of this study and employment , with the fruits of it in the explanation of sundry difficulties , with many other advantages , cannot be easily expressed . But as the best things are apt to be most abused , so in particular it hath falne out with this kind of learning and studie . Protestants here also have chiefly mannaged the businesse . Beza , Camerarius , Scaliger , Casaubon , D●usius , Gomarus , Usher , Grotius , Hensius , Fuller , Dieu , Mede , Camero , Glasius , Capellus , Amama , with innumerable others , have excelled in this kind . But the mind of man being exceedingly vaine-glorious , curious , uncertain , after a doore to reputation and renowne , by this kind of learning was opened in the world , it quicly spread its selfe over all bounds and limits of Sobriety . The manifold inco●veniences , if not mischiefes , that have ensued on the boldnesse and curiosity of some in criticising on the Scripture , I shall not now insist upon ; and what it might yet grow unto , I have often heard the great Usher , expressing his feare . Of the successe of Grotius in this way we have a solid account weekly in the Lectures of our learned Professor , which I hope , he will in due time benefit the Publick withall . But it is only one or two things that my present designe calls mee upon to remarke . Among other wayes that sundry men have fixed on to exercise their criticall abilities , one hath beene the collecting of various lections both in the old Testament and New. The first and honestest course fixed on to this purpose , was that of consulting various copies , and comparing them among themselves ; wherein yet there were sundry miscarriages , as I shall shew in the second treatise . This was the worke of Erasmus , Stephen , Beza , Arias Montanus , and some others ; some that came after them finding this Province possessed , and no other world of the like nature remaining for them to conquer , fixed upon another way , substituting to the service of their designe , as pernitious a principle , as ever I thinke was fixed on by any learned man since the foundation of the Church of Christ , excepting only those of Rome . Now this principle is that upon many grounds , which some of them are long in recounting : there are sundry corruptions crept into the Originals , which by their criticall faculty , with the use of sundry Engines , those especially of the Old Translations are to be discovered and removed . And this also receives countenance from these Prolegomena to the Biblia Polyglotta , as will afterwards be showne and discussed . Now this principle being once fixed , and a liberty of criticising on the Scripture , yea a necessity of it thence evinced , it is inconceiveable what springs of corrections and amendments rise up under their hands . Let me not be thought tedious if I recount some of them to you . 1 It is knowne that there is a double Consonancy in the Hebrew Consonants among themselves ; of some in figure that are unlike in sound , of some in sound that are unlike in figure , of the first sort are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the latter are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Now this is one principle of our new Criticks , that the Scribes of the Bible were sometimes mistaken by the likenesse of the Letters , in respect of figure , sometimes by their liknesse in respect of sound ; and so remembring the words they wrote , oftentimes put one for another ; so that whether they used their Eyes , or their Memories , they failed on one hand or another ; though the Jewes deny any Copy amongst them to be written but exactly by patterne , or that it is lawfull for a man to write one word in a Copy , but by patterne , though he could remember the words of the whole Bible : now whereas the signification of every word is regulated by its radix , it often falls out , that in the formation and inflexion of words , by reason of letters that are defective , there remaines but one letter of the Radix in them , at least that is pronounced : How frequent this is in this tongue , those who have very little skill in it , may ghesse by only taking a view of Frobenius his Bible , wherein the Radicall letters are printed in a distinct character , from all the praefixes and affixes in their variations . Now if a man hath a mind to criticise and mend the Bible , it is but taking his word , or words , that he will fix upon , & try what they will make by the cōmutation of the letters that are alike in figure or sound . Let him try what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will doe in the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or on the contrary ; which as they are radicall , or as they are prefixed , will sufficiently alter the sense ; and so of all the rest mentioned . If by this meanes any new sense that is tolerable , and pleaseth the Criticke , doth emerge , it is but saying the Scribe was mistaken in the likenesse of the Letters , or in the affinity of the sound , and then it is no matter , though all the Copies in the world agree to the contrary , without the least variation . It is evident that this course hath stood Capellus and Grotius in very good stead . And Symeon de Muys tells us a pretty story of himselfe to this purpose . de Heb. Edit . Antiq. & Verit. S. S. Yea this is the most eminent spring of the Criticismes on the old Testament , that these times afford : a thousand instances might be given to this purpose . 2. But in case this course faile , and no reliefe be afforded this way , than the transposition of Letters offers its assistance ; those who know any thing in this language , know what alteration in the sense of words may be made by such a way of procedure , frequently words of contrary senses , directly opposite consist only of the same Letters diversly placed . Every Lexicon will supply men with instances , that need not to be here repeated . 3. The points are taken into consideration ; and here bold men may even satisfie their curiosity . That word , or those three Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are instanced in by Hierome to this purpose , Hom. 9. 12 : as it may be printed it will afford 8 severall senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is verbum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pestis ; as farre distant from one another as life and death ; those letters in that order may be read with — and — and — and — and — , the Jewes give instances how by this meanes , men may destroy the world . But 4. Suppose that this ground proves barren also , it is but going to an old Translation , the 70 , or vulgar Latin , and where any word likes us , to consider what Hebrew word answers unto it , and if it discovers an agreement in any one Letter , in Figure or sound , with the word in that Text , then to say that so they read in that copy ; yea rather then faile , be the word as farre different from what is read in the Bible as can be imagined , averre it to yeeld the more convenient sense , and a various lection is found out . And these are the chiefe heads and springs of the criticisms on the old Testament , which with so great a reputation of learning men have boldly obtruded on us of 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. S●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 thē 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 , 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 , quàm à me , sed à me tamen potius quàm 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 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 thē 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 s●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 expr●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 proph●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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the b The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c ( 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 a by others . b 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 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 , or can be granted us , or is any way needfull for us . So then ▪ the Authority of the written Word , in its selfe and unto us , is from its selfe , as the Word of God , and the eviction of that Authority unto us , is by its selfe . Sect. 6. When the Authority of the Scripture is enquired after , strictly its power to command , and require Obedience in the name of God , is intended . To aske then whence it hath its Authority , is to aske , whence it hath its Power to command in the name of God. Surely men will not say , that the Scripture hath its power to command in the name of God , from any thing but its selfe . And it is indeed a contradiction for men to say , They give Authority to the Scriptures . Why do they do so ? Why do they give this Authority to that Book rather then another ? They must say , because it is the Word of God. So the Reason why they give Authority unto it , is the formall Reason of all its Authority , which it hath antecedently to their charter and concession of Power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. 17. Thy Word is Truth . Sect. 7. Some say indeed , that the Scripture hath its Authority in its selfe , and from its selfe , or its owne divine Originall , but not quoad nos ; not in respect of us ; that it may reach us , that we may know , and understand , and submit to its Authority , it must be testified unto aliunde , from some other person , or thing appointed thereunto : Ans . 1. But may not this be said of God himselfe , as well as of his word ? If God reveale himselfe to us , it must be by meanes ; and if those meanes may not be understood to reveale him , unlesse they are testifyed unto from somewhat else , God cannot reveale himselfe to us . Si Deus hominibus non placuerit , utique Deus non erit . If God and his Word , will keep themselves , within themselves , to themselves , they may be God and his VVord still , and keep their Authority ; but if they will deale with us , and put forth their Commands to us , let them look that they get the Churches Testimonials , or on this Principle , they may be safely rejected ; but Sect. 8. Authority is a thing that no Person or Thing can have in him , or its selfe , that hath it not in respect of others . In its very nature it relates to others , that are subject unto it . All Authority ariseth from Relation ; and answers it throughout . The Authority of God over his Creatures , is from their Relation to him as their Creator . A Kings Authority is in respect of his subjects . And he who hath no subjects , hath no Kingly Authority in himselfe , but is only a Stoicall King. The Authority of a Minister relates to his flock ; and he who hath no flock , hath no Authority of a Minister ; if he have not a Ministeriall Authority , in reference to a flock , a People , a Church ; he hath none , he can have none in himselfe . So is it in this Case ; If the Scripture hath no Authority from its selfe , in respect of us , it hath none in its selfe , nor can have . If it hath it in its selfe , it hath it in respect of us . Such a Respect , that is , a Right to Command and oblige to Obedience , is as inseparable from Authority , or a Morall Power , as heat is from fire . It is true : A man may have de jure , a lawfull Authority over them , whom de facto , he cannot force or compell to obedience . But want of force doth not lessen Authority . God looseth not his Authority over men , though he put not forth towards them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greatnesse of his Power , or the Efficacy of the might of his strength to cause them to obey . It is fond then to imagine , that a Man , or any thing , should have an Authority in himselfe , or its selfe , and yet not have that Authority in respect of them who are to be subject thereunto . That is not a Law properly at all , which is not a Law to some . Besides , all the evill of Disobedience relates to the Authority of him that requires the Obedience . James . 2. 10 , 11. No action is Disobedience , but from the subjection of him who performes it , unto him who requires Obedience . And therefore if the Scripture hath not an Authority in its selfe , towards us , there is no evill in our disobedience unto its commands ; or our not doing what it commandeth , and our doing what it for biddeth , is not disobedience , because it hath not an Authority over us ; I speake of it as considered in its selfe , before the Accession of the Testimony pretended necessary to give it an ●uthority over us . Hitherto then have we carried this objection ; To disobey the commands of the Scripture , before the communication of a Testimony unto it by men , is no sin ; eredat Apella . Sect. 9. The sense then of our Position is evident and cleare ; and so our Answer to the Enquiry made . The Scripture hath all its Authority from its Author , both in its selfe , and in respect of us ; that it hath the Author and Originall pleaded for , it declares its selfe , without any other Assistance by the VVaies and Meanes , that shall afterwards be insisted on : the Truth whereof , I shall now confirme by one Generall induction . 2. By Testimonies . 3ly . By Arguments , expressing the Wayes and meanes of its Revelation of its selfe . Sect. 10. There are 3 waies , wereby God in severall Degrees revealeth himselfe , His Properties , His Mind , and Will , to the Sons of men . 1. He doth it by his Works , both of Creation and Providence . All thy works praise thee . Psal . 145. 10. &c. The Heavens declare the Glory of God , and the firmament telleth the works of his hands . Day unto day uttereth speech , and night unto night declareth knowledge . There is no speech or language where their voice is not heard . Their line is gone out throughout the earth , and their word to the end of the world , Psal . 19. 1 , 2 , 3 , 4 : &c. So Job : chap. 37. chap. 38. chap. 39 ; throughout . God who made heaven and earth , and the Sea , and all things that are therein , suffered in times past all nations to walk in their own wayes , yet he left not himselfe without witnesse in that he did Good , & gave us raine from heaven and fruitfull seasons , filling our hearts with food and Gladnesse , Act. 14. 15 , 16 , 17. And , God that made the world and all things therein , seeing he is the Lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with mens hands , as though he needed any thing , seeing he giveth unto all life and breath , and all things , and hath made of one blood all mankind to dwell on the face of the eart , and assigned the seasons which were ordained before , and the bounds of their habitations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they should seeke the Lord , if happily they might feele after him and find him . Act. 17. 24 , 25 , 26 , 27 : for , that which may be knowne of 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 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 s●lf●-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 standard , the touchstone of all speakings whatever . Now that must speak alone for its selfe , which must try the speaking of all , but its selfe , yea it s own also . Sect. 8. But what doth this Law and Testimony , that is , this written Word plead , on the account whereof , it should be thus attended unto ? What doth it urge for its Acceptation ? Tradition , Authority of the Church , Miracles , consent of men ? or doth it speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and stand only upon its owne Soveraignty ? The Apostle gives us his Answer to this Enquiry , 2 Tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It s Plea for Reception in Comparison with , and Opposition unto all other waies of coming to the knowledge of God , his Mind and Will , founded whereon , it calls for attendance and submission with supreame uncontroleable Authority is its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration . It remaines then only to be enquired , whether , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pleaded , there be any middle way , but either that it be received with divine faith , or rejected as false . Sect. 9. Suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely inspired , and should so professe himselfe in the name of the Lord , as did the Prophets of old , Amos 7. supposing I say he were so indeed ; it will not be denied , but that his message were to be received and submitted unto on that account . The deniall of it , would justify them , who rejected and slew those , that spake unto them in the name of the Lord. And it is to say in plaine termes , we may reject them whom God sends . Though miracles were given only with respect to Persons , not things , yet most of the Prophets , who wrought no miracles , insisted on this , that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inspired , their doctrine was to be received , as from God. In their so doing , it was sin , even Unbeliefe , and Rebellion against God , not to submit to what they spake in his name . And it alwaies so fell out , to fix our faith on the right bottome , that scarce any Prophet that spake in the name of God , had any Approbation from the Church , in whose daies He spake . Math. 5. 12. chap. 23. 29. Luk. 17. 47 , 48. Acts 7. 52. Math. 21. 33 , 34 , 35 , 36 , 37 , 38. It is true ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 2 Pet. 2. 1. there were false Prophets , that spake in the name of the Lord , when he sent them not , Jerem. 23. 22. Yet were those whom he did send , to be received on paine of damnation : on the same penalty were the others to be refused . Jerem. 23. 28 , 29. The foundation of this duty lies in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that accompanied the Word that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of which afterwards . And without a supposall hereof , it could not consist with the Goodnesse and Righteousnesse of God , to require of men , under the penalty of his eternall displeasure , to make such a discrimination , where he had not given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infallible tokens to enable them so to doe . Sect. 10. But that he had , and hath done so , he declares , Jerem. 23. How long shall this be in the heart of the Prophets that Prophesy lies ? that are Prophets of the deceit of their own heart ; which thinke to cause my people to forget my name by their dreames , which they tell every man to his neighbour , as their fathers have forgotten my name for Baal . The Prophet that hath a dreame , let him tell a dreame , and he that hath my word , let him speak my word faithfully ; what is the chaffe to the wheate , saith the Lord ; is not my word like a fire , saith the Lord , and like a hammer that breaketh the mountaines in Peices . In the latter daies of that Church , when the People were most eminently perplexed with false Prophets , both as to their number and subtilty , yet God laies their Eternall and Temporall safety , or Ruine , on their discerning aright between his VVord and that which was only pretended so to be . And that they might not complaine of this imposition , he tenders them security of its easinesse of Performance . Speaking of his owne VVord comparatively , as to every thing that is not so , he saies , it is as Wheate to Chaffe , which may infallibly , by being what it is , be discerned from it ; and then absolutely that it hath such Properties , as that it will discover its selfe ; even Light and heat , and Power . A Person then who was truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was to be attended unto , because he was so . Sect. 11 ▪ As then was said before , the Scriptures being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not the case the same , as with a man that was so ? is there any thing in the VVriting of it by Gods Command , that should impaire its Authority ? nay is it not freed from innumerable prejudices that attended it , in its first giving out by men ; arising from the personall infirmities , and supposed interests of them that delivered it ? Jerem. 43. 3. Joh. 9. 29. Acts. 24. 5. Sect. 12. This being pleaded by it , and insisted on , its Testimony is received , or it is not . If it be received on this account , there is in it we say the proper basis and foundation of faith , whe●eon it hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistence . If it be rejected , it must be not only with a refusall of its witnesse , but also with a high detestation of its pretence to be from God. What ground or plea for such a refusall and detestation any one hath , or can have , shall be afterwards considered . If it be a sin to refuse it , it had been a duty to receive it : if a duty to receive it as the Word of God , then was it sufficiently manifested so to be . Of the objection arising from them who pretend to this inspiration falsly , we have spoken before ; and we are as yet dealing with them that owne the Book whereof we spake to be the Word of God , and only call in Question the Grounds on which they doe so ; or on which others ought so to doe . As to these it may suffice , that in the strength of all the Authority and truth they professe to owne and acknowledge in it , it declares the foundarion of its Acceptance to be no other , but it s owne divine inspiration ; hence it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. 13. Againe in that dispute , that was between Abraham and the Rich man , Luk. 16. 31. about the best and most effectuall meanes of bringing men to Repentance : The Rich man in Hell , speaking his owne conception , fixes upon Miracles ; if one rise from the dead , and preach , the worke will be done : Abraham is otherwise minded , that is , Christ was so , the Author of that parable : He bids them attend to Moses and the Prophets , the Written VVord , as that which all faith and Repentance was immediately to be grounded on . The enquiry being , how men might be best assured , that any message is from God , did not the Word manifest its selfe to be from him , this direction had not been equall . Sect. 14. 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 m●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. 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 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 accou●t of his Atheisme and infidelity . He that hath the witnesse of God , need not stay for the Witnesse of men , for the Witnesse of God is greater . Sect. 13. Wherever the Word is received indeed , as it requireth it selfe to be received , and is really assented unto as the Word of God ; it is so received upon the Evidence of that Light which it hath in it's selfe , manifestly declaring it's selfe so to be . It is all one , by what meanes , by what hand , whether of a Child or a Church , by Accident or Traditions , by common consent of men , or pecular Providence , the Scripture comes unto us ; Come how it will , it hath its Authority in it's selfe , and towards us , by being the Word of God ; and hath it's power of manifesting it's selfe so to be , from it's owne innate Light. Sect. 14. Now this light in the scripture for which we contend , is nothing but the beaming of the Majesty , Truth , Holinesse , and Authority of God , given unto it , and left upon it , by it's Author the Holy Ghost ; An impresse it hath , of God's Excellency upon it , distinguishing it by infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the product of any creature ; By this it dives into the Consciences of men , into all the secret recesses of their hearts ; guides , teaches , directs , determines , and judges in them , upon them , in the name , majesty & Authority of God. If men who are blinded by the God of this world , will yet deny this light , because they perceive it not , it shall not prejudice them who doe . By this selfe evidencing Light , I say , doth the Scripture make such a proposition of it's selfe , as the Word of God , that whoever rejects it , doth it at the perill of his eternall Ruine ; and thereby a bottome and foundation is tendred for that faith which it requireth , to repose it's selfe upon . Sect. 15. For the proofe then of the Divine Authority of the scriptures , unto him or them , who as yet on no account what ever doe acknowledge it , I shall only suppose , that by the Providence of God the Book it 's selfe be so brought unto him or them , as that He , or they , be engaged to the consideration of it ; or doe attend to the reading of it . This is the worke of God's providence in the Government of the world ; upon a supposall hereof , I leave the Word with them ; and if it evidence not it's selfe unto their conscience , it is because they are blinded by the God of this world ; which will be no plea for the refusall of it , at the Last day ; And they who receive it not on this Ground , will never receive it on any , as they ought . Sect. 16. The second sort of things that evidence themselves , are things of an Effectuall powerfull Operation in any kind . So doth fire by heat , the Wind by it's noise and force ; salt by it's tast and savour , the Sun by its light and heat ; So doe also morall principles that are effectually operative . Rom. 2. 14 , 15. Men in whom they are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Doe manifest the Worke of them ; or them by their worke and Efficacy . Whatever it be that hath an innate power in it's selfe , that will effectually operate on a fit and proper subject , it is able to evidence it 's selfe , and it 's owne nature and condition . Sect. 17. To manifest the interest of the Scripture to be enrolled among things of this nature , yea under God himselfe , who is knowne by his great power and the Effects of it , to have the Preheminence , I shall observe only one or two things concerning it , the various improvement whereof , would take up more time , and greater space , then I have allotted to this discourse . Sect. 18. It is absolutely called the Power of God ; and that unto it's proper End , which way lyes the tendency of it's Efficacy in Operation . Rom. 1. 16. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vis , virtus Dei ; the Power of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word concerning the Crosse , that is the Gospell , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 1. 18 ; the Power of God ; And faith which is built on that word , without other helpes or Advantages , is said to stand in the Power of God. 1 Cor. 2. 5. That is , effectually working , in and by the Word ; it worketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the demonstration of the spirit and of power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it 's spirituall Power gives a demonstration of it . Thus it comes not as a naked VVord , 1 Thes . 1. 5 , but in power , and in the Holy Ghost , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; giving all manner of Assurance and full perswasion of it's selfe , Even by it's Power and Efficacy . Hence it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rod of power , or strength . Psal . 110. 2 ; denoting both Authority and Efficacy ; surely that which is thus the Power and Authority of God , is able to make it's selfe known so to be . Sect. 19. It is not only said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Power , the Power of God in it's selfe ; but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able and powerfull in respect of us . Thou hast learned saith Paul to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacred letters ( the written word ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are able to make thee wise unto salvation . They are powerfull and effectuall to that purpose . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . James . 1. 21. The Word that hath power in it , to save . So Acts 20. 31. I commend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the able , powerfull Word . And that we may know what kind of power it hath , the Apostle tells us , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is living and effectuall ( Heb. 4. 12. ) and sharper then any two edged sword , peircing even to the dividing asunder of soule and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart . It is designed of God to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the effectuall working of his power . See Joh. 6. 68 , 69. 2 Cor. 6. 41. 2 Cor. 15. 58. Gal. 2. 8. By vertue of this Power , it brought forth fruit in all the world . Col. 1. 6. Without sword , without ( for the most part ) miracles , without humane Wisdome , or Oratory , without any inducements or motives , but what were merely and solely taken from it's selfe , consisting in thinges , that eye had not seene , nor eare heard , nor could enter into the heart of man to conceive ; hath it exerted this it's power and efficacy , to the conquest of the World ; causing men of all sorts , in all times and places , so to fall downe before its Divine Authority , as immediatly to renounce all that was deare to them in the world , and to undergoe whatever was draedful , terrible and destructive to nature in all it 's dearest concernments . Sect. 20. It hath been the worke of many to insist on the Particulars , wherein this Power exerts it's selfe : so that I shall not enlarge upon them . In generall they have this Advantage , that as they are all spirituall , so they are such , as have their seate dwelling and abode in the hearts and consciences of men , whereby they are not liable to any Exception as though they were pretended . Men cannot harden themselves in the rejection of the Testimony they give , by sending for Magitians to doe the like ; or by any pretence that it is a common thing , that is befallen them on whom the Word puts forth it 's power . The seate and residence of these Effects , is safeguarded against all Power & Authority but that of God. Its diveing into the hearts Consciences & secret recesses of the minds of men , its judging and sentencing of thē in themselves , it's cōvictions , terrours , conquests , and killing of men ; it 's converting , building up , making wise , holy , obedient , its administring consolations in every condition , and the like effects of it's power are usually Spoken unto . Sect. 21. These are Briefly the foundations of the Answer returned to the Enquiry formerly laid downe which might abundantly be enlarged . How know we that the Scripture is the Word of God ; how may others come to be assured thereof ? The Scripture , say we , beares Testimony to it's selfe , that it is the Word of God ; that Testimony is the witnesse of God himselfe , which who so doth not accept and believe , he doth what in him lyes to make God a lyar ; To give us an infallible Assurance that in receiving this Testimony , we are not imposed upon by cunningly devised fables , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Scriptures , have that Glory of Light and Power accompanying of them , as wholy distinguisheth them by infallible signes and Evidences from all Words and Writings not divine , conveying their Truth and Power , into the soules and consciences of men , with an infalible certainty . On this account are they received , by all that receive them as from God ; who have any reall distinguishing foundation of their faith , which would not be , seperated from these grounds , as effectuall an expedient for the reception of the Alcoran . CHAP. V. Of the Testimony of the Spirit . Traditions . Miracles . Sect. 1. BEfore I proceed to the consideration of those other Testimonies , which are as Arguments drawne from those innate Excellencies , and Properties of the Word which I have insisted on , some other things whose right understanding is of great importance in the cause underdebate , must be laid downe and stated . Some of these referre to that Testimony of the Spirit , that is usually and truly pleaded , as the great ascertaining Principle , or that , on the account whereof , we receive the Scriptures to be the Word of God. That it may be seene , in what sense , that is usually delivered by our Divines , and how farre there is a coincidence between that Assertion , and what we have delivered , I shall lay downe what that Testimony is , wherein it consists , and what is the weight or stresse that we lay upon it . Sect. 2. That the Scripture be received as the Word of God , there is required a twofold Efficacy of the spirit . The first respects the subject or the mind of man that assents unto the Authority of the Scripture ; now concerning this Act , or worke of the Spirit , whereby we are enabled to believe the Scripture , on the account whereof we may say that we receive the Scripture to be the word of God , or upon the Testimony of the Spirit , I shall a little enquire , what it is , and wherein it doth consist . Sect. 3. 1st . Then , It is not an outward or inward vocal Testimony concerning the Word , as the Papists would impose upon us to believe and assent . We doe not affirme that the spirit immediatly , by himselfe , saith unto every individuall Believer , this Book is , or containes the Word of God ; We say not that the Spirit ever spake to us of the Word , but by the Word . Such an Enthusiasme as they fancy is rarely pretended , and where it is so , it is for the most part quickly discovered to be a delusion . We plead not for the usefulnesse , much lesse the necessity of any such Testimony . Yea the Principles we have laid downe , resolving all faith into the Publick Testimony of the Scriptures themselves , doe render all such private Testimonies altogether needlesse . Sect. 4. 2ly . This Testimony of the spirit consists not in a perswasion that a man takes up , he knowes not well how , or why ; only this he knowes , he will not Depose it though it cost him his life . This would be like that , which by Morinus is ascribed to the Church of Rome , which though it knew no Reason why it should preferre the vulgar latine Translation before the Originall , yet by the guidance of the Spirit would doe so , that is unreasonably . But if a man should say , that he is perswaded that the Scripture is the Word of God , and that he will dye a 1000 times to give Testimony thereunto ; and not knowing any reall ground of this perswasion , that should beare him out in such a Testimony , shall ascribe it to the Spirit of God , our concernment lyes not in that Perswasion . This may befall men by the Advantage of Traditions , whereof men are usually Zealous ; and obstinate in their defence . Education in some constitutions will give pertinacy in most vaine and false perswasions . It is not then a Resolution and Perswasion induced into our minds we know not how , built we know not upon what foundations , that we intend in the Assignation of our receiving the Scripture , to be the Word of God , to the effectuall worke and witnesse of the Holy Ghost . Sect. 5. Two things then we intend by this VVorke of the spirit upon the mind of man 1. His communication of of spirituall Light ; by an act of his Power , enabling the mind to discerne the saving Truth , Majesty , and Authority of the Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is a blindnesse , a darknesse upon the minds of men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that not only disenables them from discerning the things of God , in their certainty , Evidence , Necessity , and beauty ; ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ) but also causes them to judge amisse of them ; as things weake and foolish , darke , unintelligible , not answering to any Principle of Wisdome whereby they are guided : 1 Cor. 2. Whilst this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on the minds of men , it is impossible that they should on any right abiding foundation assent to the Word of God. They may have a prejudicate opinion , they have no faith concerning it . This darknesse then must be removed by the Communication of Light by the Holy Ghost , which work of his Illumination is commonly by others spoken unto ; and by me also in another place . Sect. 6. 2. The Holy Ghost together with , and by his worke of Illumination , taking off the perverse disposition of mind that is in us by nature , with our Enmity to , and Aversation from the things of God , effectually also perswades the mind , to a receiving and admitting of the Truth , Wisdome , and Authority of the word ; Now because this perverse disposition of mind , possessing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soule , influences the Will also into an Aversation and dislike of that Goodnesse , which is in the Truth proposed to it ; it is removed by a double act of the Holy Ghost . § 7. 1. He gives us Wisdome , Understanding , a spirituall Judgment , whereby we may be able to compare spirituall things with spirituall , in a spirituall manner , and to come thereby to a cleare and full Light of the heavenly Excellency and Majesty of the Word ; and so enables us to know of the doctrine , whither it be of God. Under the benefit of this Assistance , all the parts of the Scripture in their Harmony and Correspondency , all the Truths of it in their power and necessity , come in together to give Evidence one to another , and all of them to the whole ; I meane as the mind is enabled to make a spirituall Judgment of them . § 8. 2. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spirituall sense , a Tast of the things themselves upon the mind , Heart , and Conscience ; when we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised to discerne such things . These things deserve a more full handling , and to be particularly exemplified from Scripture , if the nature of our present designe would admit thereof . Sect. 9. As in our naturall Estate in respect of these things of God , the mind is full of vanity , darknesse , blindnesse , yea is darkness its selfe , so that there is no correspondency between the faculty and the Object ; and the Will lies in an utter unacquaintednesse , yea impossibility of any acquaintance with the life , power , savour , sweetnesse , relish , and Goodnesse , that is in the things proposed to be known and discerned , under the darke shades of a blind mind ; so for a removall of both these , the Holy Ghost communicates Light to the Understanding , whence it is able to see and judge of the truth , as it is in Jesus , and the Will being thereby delivered from the dungeon wherein it was , and quickened a new , performes its office , in embracing what is proper and suited unto it in the object proposed . The Spirit indeed discovereth to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; according to the counsell of his will ; but yet in that way , in the Generall whereby the Sun gives out his light and heate , the former making way for the latter : But these things must not now be insisted on . Sect. 10. Now by these works of the Spirit , He doth , I say , perswade the Mind concerning the Truth and Authority of the Scripture ; and therein leave an Impression of an effectuall Testimony within us : And this Testimony of his , as it is Authoritative , and infallible in its selfe , so of inconceivably more Efficacy , Power and Certainty unto them that doe receive it , then any Voice , or internall Word , boasted of by some , can be . But yet this is not the work of the spirit at present enquired after . Sect. 11. 2 There is a Testimony of the spirit , that respects the object , or the Word its selfe ; and this is a publick Testimony , which , as it satisfies our soules in particular , so it is , and may be pleaded , in reference unto the satisfaction of all others , to whom the Word of God shall come . The Holy Ghost speaking in and by the Word , imparting to it Vertue , Power , Efficacy , Majesty and Authority , affords us the Witnesse , that our faith is resolved unto . And thus whereas there are but two heads , whereunto all Grounds of Assent do belong , namely Authority of Testimony , and the selfe Evidence of Truth , they do here both concurre in one . In the same Word we have both the Authority of the Testimony of the spirit , and the selfe Evidence of the Truth spoken by him ; yea so , that both these are materially one and the same , though distinguished in their formall conceptions . I have been much affected with those verses of DANTE 's the Italian Poet , which some body hath thus word for word turned into Latine . — larga pluvia Spiritus sancti quae est diffusa Super veteres , & super novas membranas , Est syllogismus qu● eam mihi conclusit Acutè adeo ut prae illa Omnis demonstratio mihi videatur obtusa . The spirits communication of his owne Light , and Authority to the Scripture , as Evidences of its originall , is the Testimony pleaded for . Sect. 12. When then we resolve our faith into the Testimony of the Holy Ghost , it is not any Private whisper , Word , or voyce given to individuall Persons ; It is not the secret and effectuall perswasion of the Truth of the Scriptures , that falls upon the minds of some men , from various involved considerations of Education , Tradition , and the like , whereof they can give no particular account : It is not the effectuall work of the Holy Ghost upon the minds and wills of men , enabling them savingly to believe , that is intended ; The Papists for the most part pleading about these things , do but shew their ignorance and malice . But it is the Publick Testimony of the Holy Ghost given unto all , of the Word , by and in the word , and its own divine light , Efficacy , and Power . Sect. 13. Thus far then have we proceeded . The Scripture , the Written Word hath its infallible Truth in its selfe ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. from whence it hath its Verity , thence it hath its Authority ; for its whole Authority is founded in 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 uncontr●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 re●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 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 , being wiser then any others , and more able to discerne then they . Now though I shall easily grant them to be very subtle and cunning , yet that they are so much wiser then all the world besides , that they are meet to impose upon their beliefe things that they neither do , nor can discerne or know , I would not be thought to admit , untill I can believe my selfe and all others not of their society or combination , to be beasts of the field , and they as the serpent amongst us . Sect. 26. If it be from the Scripture that they seek to make Good this claime ; then as we cause them there to make a stand , which is all we aime at , so their plea must be from the promise of some speciall Assistance granted to them for that purpose ; if their assistance be that of the spirit , it is either of the spirit that is promised to believers , to worke in them as before described and related , or it is some private Testimony that they pretend is afforded to them ; If the former be affirmed , we are in a condition , wherein the necessity of devolving all on the scripture its selfe , to decide and judge who are beleivers , lies in every ones view ; if the latter , who shall give me Assurance , that when they pretend that witnesse and Testimony , they do not lye and deceive ; we must here certainly go either to the Scrippture , or to some cunning man to be resolved . Isa . 8. 19 , 20. Sect. 27. I confesse the Argument which hath not long since been singled out , and dextrovsly mannaged by an able and learned pen , namely ; of proving the Truth of the doctrine of the Scripture , from the Truth of the story , and the Truth of the story from the certainty there is that the Writers of the Books of the Bible , were those Persons whose names and inscriptions they beare ; so pursuing the Evidence , that what they wrote was true and known to them so to be , from all requisita that may possibly be sought after for the strengthening of such Evidence , is of great force and efficacy . It is I say of great force and efficacy as to the end for which it is insisted on ; that is to satisfy mens rational Enquiries ; but as to a ground of faith , it hath the same insufficiency with all other Arguments of the like kind ; Though I should grant that the Apostles & penmen of the Scripture were persons of the greatest industry , honesty , integrity , faithfullnesse , holinesse that ever lived in the world , as they were ; and that they wrote nothing , but what themselves had as Good Assurance of ▪ as what men by their senses of seeing and hearing are able to attaine ; yet such a Knowledge and Assurance is not a sufficient foundation for the faith of the Church of God ; if they received not every Word by inspiration , and that evidencing it's selfe unto us , otherwise then by the Authority of their Integrity , it can be no foundation for us to build our faith upon . Sect. 28. Before the committing of the Scriptures to writing , God had given the World an Experiment what keepers men were of this Revelation by tradition ; Within some hundreds of yeares after the flood , all knowledge of him , through the craft of Sathan , and the vanity of the minds of men which is unspeakable , was so lost , that nothing , but as it were the creation of a new World , or the Erection of a new Church state by new Revelations , could relieve it . After that great triall what can be farther pretended , on the behalfe of Tradition I know not . Sect. 29. The summe of all is ; The mercifull Good Providence of God , having by divers and various meanes ; using therin amongst other things , the ministry of men and Churches , preserved the Writings of the Old and New Testament in the World ; and by the same gratious disposall afforded them unto us , they are received and submitted unto by us , upon the Grounds and evidences of their divine Originall before insisted on . Sect 30. Upon the whole matter then , I would know , whither if the Scriptures should be brought to any man , when , or where , he could not possibly have it attested to be the Word of God , by any publick or private Authority of man , or Church , Tradition , or otherwise , he were bound to believe it or no ? whither he should obey God in believing , or sin in the rejecting of it ? suppose de do but take it into consideration , doe but give it the reading or hearing , seeing in every place it avers it's selfe to be the Word of God , he must of necessity either give credit unto it , or disbelieve it ; To hang in suspense , which ariseth from the imperfect actings of the faculties of the soule , is in it's selfe a weaknesse , and in this case being reckoned no the worst side , is interpretatively a Rejection . If you say it were the duty of such an one to believe it , you acknowledge in the scripture it 's selfe a sufficient Evidence of it's own originall Authority ; without which it can be no man's duty to believe it . If you say , it would not be his sinne to reject and refuse it , to disbelieve all that it speakes in the name of God ; then this is that you say ; God may truly and really speake unto a man , ( as he doth by the Scripture ) and yet that man not be bound to believe him . We deale not thus with one another . Sect. 31. To wind up then the plea insisted on in the foregoing Chapter , concerning the selfe evidencing Light and Power of the Scripture , from which we have diverted , and to make way for some other considerations , that tend to the confirmation of their divine Originall , I shall close this discourse with the two generall considerations following . Sect. 32. 1 Then laying aside these failing pleas , there seemes to be a morall impossibility that the Word of God , should not manifest it 's own Originall , and it's Authority from thence . Quaelibet herba deum . There is no Worke of God , as was shewed , but reveales it's Authour . A curious Artificer imparts that of forme , shape , proportion , and comelinesse to the fruit of his Invention , and worke of his hands , that every one that looks upon it , must conclude , that it comes from skill and Ability . A man in the delivery of his mind in the writing of a Book , will give it such an impression of Reason , that though you cannot conclude that this , or that man wrote it , yet you must , that it was the product of a man , or Rationall creature : yea some individuall men of Excellency in some skill , are instantly knowne by them , that are able to judge in that Art or skill , by the Effects of their skill . This is the Peice , this is the hand , the Worke of such an one . How easy is it for those who are conversant about antient Authours to discover an Authour by the spirit and stile of his writings . Now certainly this is strange beyond all beliefe , that almost every Agent should give an impresse to it's worke , whereby it may be appropriated unto him , and only the Word , wherein it was the designe of the Great and Holy God to give us a portraiture as it were of his Wisdome , Holinesse and Goodnesse , so farre as we are capable of an Acquaintance with him in this Life , is not able to declare and evince it's Originall . That God who is prima Veritas , the first and soveraigne Truth , infinitely seperated and distinguished from all creatures on all accounts whatever , should Write a Book , or at least immediately indite it , commanding us to receive it as his , under the penalty of his Eternall displeasure , and yet that Booke not make a sufficient discovery of it's selfe to be his , to be from him , is past all beliefe . Let men that live on things received by Tradition from their Fathers , who perhaps never had sense of any reall Transaction betweene God and their soules , who scarse ever perused the Word seriously in their lives , nor brought their Consciences to it ; please themselves in their owne imaginations ; The sure Anchor of a soule that would draw nigh to God in and by his Word , lyes in the things laid downe . Sect. 33. I suppose it will not be denyed but that it was the Mind and Will of God , that those to whom his Word should come , should owne it and receive it as his ; if not , it were no sinne in them to reject it , unto whom it doth so come ; if it were , then either he hath given those Characters unto it , and left upon it that impression of his majesty whereby it might be knowne to be his , or he hath not done so ; and that either because he would not , or because he could not ; To say the latter , is to make him more i●firme than a man , or other wormes of the earth , than any naturally e●fectuall cause . He that saith the former , must know , that it is incumbent on him , to yeild a satisfactory account , why God would not doe so , or else he will be thought blasphemously to impute a want of that Goodnesse & Love of mankind unto him , which he hath in infinite Grace manifested to be in himselfe . That no man is able to assigne any such Reason , I shall firmly believe , untill I find some attempting so to doe ; which as yet none have arrived at that height of Impudence and wickednesse as to owne . Sect. 34. 2ly . How horrible is it to the thoughts of any Saint of God , that the scripture should not have it's Authority from it's selfe . Tertullian objects this to the Gentiles ; Apol. Cap. 5. Facit & hoc ad causam nostram , quod apud vos de humano arbitratu divinitas pensitatur ; nisi homini Deus placuerit , Deus non erit ; homo ja● Deo propiti●s esse debebit . Would it be otherwise in this case if the Scripture must stand to the mercy of man for the Reputation of its Divinity ? nay of its verity ; for whence it hath its Authority , thence it hath its verity also , as was observed before ; and many more words of this nature might be added . CHAP. VI. Consequentiall considerations for the confirmation of the divine Authority of the Scripture . Sect. 1. I said in the former Chapter , that I would not employ my selfe willingly , ●o enervate or weaken any of the Reasons or Arguments that are usually insisted on , to prove the divine Authority of the Scripture . Though I confesse , I like not to multiply Arguments , that conclude to a probability only , and are suited to beget a firme Opinion at best , where the principle intended to be evinced is de fide , and must be beleived with faith divine , and supernaturall . Yet because some may happily be kept to some kind of Adherence to the Scriptures ; by meane grounds , that will not in their owne strength abide , untill they get footing in those that are more firme ; I shall not make it my businesse to drive them from their present station ; having perswaded them by that which is better . Sect. 2. Yea , because on Supposition of the Evidence formerly tenderd , there may be great use at severall seasons , of some consequentiall considerations and Arguments to the purpose in hand , I shall insist on two of that kind , which to me , who have the Advantage of receiving the Word on the forementioned account , seeme not only to perswade , and in a great measure to convince to undeniable probability , but also to prevaile irresistably on the understanding of unprejudiced men , to close with the divine Truth of it . Sect. 3. The first of these is taken from the nature of the doctrine its selfe , contained in the Scripture , the second from the mannagement of the whole designe therein ; the first is innate , the other of a more externall and Rationall consideration . Sect. 4. For the first of them , there are two things considerable in the doctrine of the Scripture , that are powerfull , and if I may so say , uncontroleably prevalent as to this purpose . Sect. 5. First its universall suitablenesse upon its first cleare discovery and Revelation to all the Entanglements and perple●ities of the soules of men , in reference to their Relation to , and dependance upon God. If all mankind have certaine Entanglements upon their hearts and spirits in reference unto God , which none of them that are not utterly brutish , do not wrestle withall , and which all of them are not able in the least to assoyle themselves in , and about , certainly that Doctrine which is suited universally to satisfy all their perplexities , to calme and quiet their spi●its in all their tumultuatings , and doth break in upon them with a glorious Efficacy to that purpose in its discovery and Revelation , must needs be from that God , with whom we have to doe , and none else . From whom else I pray should it be . He that can give out such a Word , ille mihi semper erit Deus . Sect. 6. Now there are 3 generall heads of things , that all and every one of mankind , not naturally brutish are perplexed withall , in reference , to their dependance on God , and Relation to him . 1 How they may worship him as they ought . 2 How they may be reconciled , and at peace with him , or have an Attonement for that guilt which naturally they are sensible of . 3 VVhat is the nature of true Blessednesse , and how they may attaine it , or how they may come to the enjoyment of God. Sect. 7. That all mankind is perplexed and entangled with , and about these Considerations , that all men ever were so , without Exception more or lesse , and continue so to be to this day ; that of themselves , they miserably grope up and down in the dark , and are never able to come to any satisfaction , neither as to what is present , nor as to what is to come , I could manifest from the State , Office , and condition of conscience , the indelible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and presumptions about them , that are in the hearts of all by nature . The whole History of all Religion which hath been in the World , with the designe of All antient and present Philosophy , with innumerable other uncontroleable Convictions ( which also God assisting , I shall in another Treatise declare ) do manifest this Truth . Sect. 8. That , surely then which shall administer to all and every one of them , equally and universally , satisfaction as to all these things , to quiet and calme their spirits , to cut off all necessity of any further Enquiries , give them that wherein they must acquiesce , and wherewith they will be satiated , unlesse they will cast off that Relation , and dependance on God , which they seek to confirme and settle ; surely I say , this must be from the all seeing , all-satisfying Truth , and Being , and from none else . Now this is done by the doctrine of the Scripture , with such a glorious uncontroleable Conviction , that every one to whom it is revealed , the eyes of whose understanding are not blinded by the God of this world , must needs cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have found that which in vaine I sought elsewhere , waxing foolish in my imaginations . Sect. 9. It would be too long to insist on the severalls ; take one instance in the buisinesse of Attonement , Reconciliation , and Acceptance with God. What strange horrible fruits and effects have mens contrivances on this account produced ? What have they not invented ? What have they not done ? What have they not suffered ? and yet continued in dread and bondage all their daies ? Now with what a Glorious soule appeasing Light doth the doctrine of satisfaction and Attonement , by the bloud of Christ the son of God , come in upon such men ? This first astonisheth , then conquereth , then ravisheth , and satiateth the soule . This is that they looked for , this they were sick for , and knew it not . This is the designe of the Apostles discourse in the 3 first Chapters of the Epistle to the Romans . Let any man read that discourse from v. 18. of chap. the first , and onward , and he will see with what Glory and Beauty , with what full and ample satisfaction this Doctrine breaks out . Chap. 3. v. 22 , 23 , 24 , 25 , 26. Sect. 10. It is no otherwise as to the particulars of present Worship , or future Blessednesse ; this meets with men in all their wandrings , stops them in their disquisitions , convinces them of the darknesse , folly , uncertainty , falsenesse of all their Reasonings about these things ; and that with such an Evidence and Light , as at once subdues them , captivates their understanding , and quiets their soules : so was that old Roman World conquered by it ; so shall the Mahumetan be , in Gods good and appointed time . Sect. 11. Of what hath been spoken , this is the summe . All mankind that acknowledge their dependance upon God , and Relation to him , are naturally ( and cannot be otherwise ) grievously involved and perplexed in their hearts , thoughts , and Reasonings , about the Worship of God , Acceptation with him having sinned , and the future Enjoyment of him ; some with more cleare and distinct Apprehensiōs , of these things ; Some under more darke and generall notions of them are thus exercised ; To extricate themselves , and to come to some issue in and about these enquiries , hath been the great Designe of their Lives , the Aime they had in all things they did , as they thought , Well and laudably in this world . Notwithstanding all which , they were never able to deliver themselves , no not one of them , or attaine satisfaction to their soules , but waxed vaine in their imaginations , and their foolish hearts were more and more darkened ; In this estate of things , the Doctrine of the Scripture comeing in with full , unquestionable satisfaction to all these , suited to the enquirings of every individuall soule , with a largenesse of Wisdome , and depth of Goodnesse , not to be fathomed , it must needs be from that God with whom we have to doe . And those who are not perswaded hereby , that will not cast Anchor in this harbour , let them put to sea once more , if they dare ; turne themselves loose to other considerations , and try if all the forementioned perplexities do not inevitably returne . Sect. 12. Another consideration of the Doctrine of the Scripture to this purpose regards some particulars of it . There are some Doctrines of the Scripture , some Revelations in it , so sublimely glorious , of so profound and mysterious an Excellency , that at the first proposall of them , nature startles , shrinks , and is taken with Horrour , meeting with that which is above it , too great and too excellent for it , which it could desirously avoid and decline ; but yet gathering it selfe up to them , it yeilds , and finds , that unlesse they are accepted , and submitted unto , though unsearchable , that not only All that hath been received , must be rejected , but also the whole dependance of the Creature on God be dissolved , or rendred only dreadfull , terrible , and destructive to nature its selfe . Such are the Doctrines of the Trinity , of the Incarnation of the son of God , of the Resurrection of the dead , of the new birth , and the like . At the first Revelation of these things , nature is amazed , cries , how can these things be ? Or gathers up it selfe to Opposition ; this is babling , like the Athenians ; folly , as all the wise Greeks . But when the Eyes of Reason are a little confirmed , though it can never clearly behold the Glory of this Sun , yet it confesseth a Glory to be in it , above all that it is able to apprehend . I could manifest in particular , that the Doctrines before mentioned , and severall others are of this importance ; namely though great , above and beyond the reach of Reason , yet upon search found to be such , as without submission to them , the whole comfortable Relation between God and man must needs be dissolved . Sect. 13. Let us take a view in our Way of one of the Instances . What is there in the whole Book of God , that nature at first sight doth more recoyle at , then the Doctrine of the Trinity ? How many do yet stumble & fall at it ? I confesse the Doctrine its selfe is but sparingly , yet it is clearly and distinctly delivered unto us in the Scripture . The summe of it is ; that God is one ; His nature , or his Being , one ; That all the Properties , or infinite Essentiall Excellencies of God , as God , do belong to that one nature and Being . This God is infinitely Good , Holy , Just , Powerfull , He is eternall , omnipotent , omnipresēt ; & these things belong to none , but him that is that One God. That this God is the Father , Son , and Holy Ghost ; which are not diverse names of the same Person , nor distinct Attributes or Properties of the same nature or Being ; but One , Another , and a Third , all equally that One God , yet really distinguished between themselves by such uncommunicable Properties , as cōstitute the One to be that One , and the Other to be that Other ; and the Third to be that Third . Thus the Trinity is not the Union , nor Unity of three , but it is a Trinity in Unity , or the Ternary number of Persons in the same Essence ; nor doth the Trinity in its formall conception denote the Essence , as if the Essence were comprehended in the Trinity , which is in each Person ; but it denotes only the distinction of the Persons comprised in 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 partake● 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 . Now it is certaine , that this principle must be summum in it's kind ; either bonum , or malum . If the Scripture be what it reveales and declares it selfe to be , it is then unquestionably the Word of the Living God , Truth it's selfe ; for that it professeth of it's selfe , from the beginning to the ending ; to which profession all that it reveales answers absolutely , and unquestionably in a tendency to his Glory alone . If it be not so , it must be acknowledged that the Authour of it had a blasphemous designe to hold forth himselfe to be God , who is not so ; a malitious designe to deceive the Sons of men , and to make them believe that they Worship and honour God ; and obey him when they doe not ; and so to draw them into everlasting destruction , and that to compasse these ends of blasphemy , Atheisme and malice , he hath laid out in a long course of time , all the industry and wisdome , that a Creature could be made partaker of : Now he that should doe thus , must be the Devill , and none else ; no other creature can possibly arrive at that height of obstinacy in evill . Now certainly whilst God is pleased to continue unto us any thing , whereby we are distinguished from the Beasts that perish ; whilst there is a sence of a distance betweene Good and Evill abiding amongst men , it cannot fall upon the understanding of any man , that that Doctrine which is so holy and pure , so absolutely leading to the utmost improvement of whatever is good , just , commendable and praise Worthy , so suitable to all the Light of God , of Good and Evil that remaines in us ; could proceed from any one everlastingly hardened in Evill , and that in the pursuit of the wickedst designe , that that wicked one could possibly be engaged in ; namely to enthrone himselfe , and malitiously to cheat , cousen and ruine the soules of men ; so that upon necessity the Scripture can own no Authour but him , whose it is , even the Living God. As these considerations are farre from being the bottome and foundation of our faith , in our assenting to the Authority of God in the Word ; so on the supposition of what is so , they have an usefullnesse , as to support in trialls and temptations , and the like seasons of difficulty : but of these things so farre . Of The Integrity & Purity of the Hebrevv and Greek Text of the Scripture , With Considerations on the PROLEGOMENA , and APPENDIX to the late BIBLIA POLYGLOTTA . OXFORD , Printed by H. H. for THO : ROBINSON . 1659. CHAP. I. 1. The occasion of this Discourse . 2. The Danger of supposing corruptions in the Originalls of the Scripture . 3. The great usefullnesse of the Biblia Polyglotta . 4. The Grounds of the ensuing animadversions . 5. The Assertions proposed to be vindicated laid downe . 6. Their weight and importance . 7. Sundry principles in the Prolegomena prejudiciall to the Truth contended for , laid downe . 8. Those Principles formerly asserted by others . Reasons of the opposition made to them . Scte. 1. WHEN this whole little precedent Treatise was finished , and ready to be given out unto the Stationer , there came to my hands the Prolegomena and Appendix to the Biblia Polyglotta lately published . Upon the first sight of that volume , I was somewhat startled with that Bulkie collection of various Readings , which the Appendix tenders to the view of every one th●t doth but cast an eye upon it . Within a while after I found that others also men of Learning and Judgment , had apprehensions of that worke , not unlike those which my owne thoughts had suggested unto me . Afterwards , considering what I had written , about the Providence of God in the preservation of the Originall Copies of the Scripture in the foregoing discourse , fearing least from that great Appearance of Variations in the Originall Copies , and those of all the Translations published with so great care and diligence , there might some unconquerable objections against the Truth of what I had asserted , be educed ; I judged it necessary to stop the progresse of those thoughts , untill I could get time to looke through the Appendix , and the various Lections in that great Volume exhibited unto us , with the grounds and Reasons of them in the prolegomena . Having now discharged that taske , and ( as things were stated ) duty , I shall crave leave to deliver my thoughts to some things contained in them , which possibly men of perverse minds may wrest to the prejudice of my former Assertions , to the prejudice of the certainty of divine Truth , as continued unto us through the Providence of God in the Originalls of the Scripture . Sect. 2. What use hath been made , and is as yet made in the world , of this supposition , that corruptions have befallen the Originalls of the scripture , which those various lections at first view seeme to intimate ; I need not declare . It is in breife , the foundation of Mahumetisme , Alcor . Azoar . 5. The chiefest and principall prop of Popery , the only pretence of Fanaticall Anti Scripturists , & the root of much hidden Atheisme in the World. At present there is sent unto me by a very learned Person , upon our discourse on this subject , a Treatise in English , with the Latine Title of fides Divina , wherein it 's namelesse Author , on this very foundation labours to evert and utterly render uselesse the whole scripture . How farre such as he may be strengthened in their infidelity by the consideration of these things , time will manifest . Had there not been then a necessity incumbent on me , either utterly to desist from pursuing any thoughts of publishing the foregoing Treatise , or else of giving an account of some things contained in the Prolegomena and Appendix , I should for many Reasons have abstained from this Employment . But the truth is , not only what I had written in the first Chapter about the Providence of God in the preservation of the Scripture , but also the maine of the Arguments afterwards insisted on by me , concerning the selfe Evidencing power and Light of the Scripture , receiving in my Apprehension a great weakning by the things I shall now speake unto , if owned and received as they are proposed unto us , I could not excuse my selfe from running the hazard , of giving my thoughts upon them . Sect. 3. The Wiseman tells us , that he considered all travell and every right worke , and that for this a man is envied of his neighbour , wh●ch saith he , is vanity and vexation of spirit , Eccles . 4. 4. It cannot be denyed , but that this often fals out through the Corruption of the hearts of men , that when Works , right Workes , are with most sore travell brought forth in the world , their Authours are repayed with envy for their Labour , which mixes all the issues of the best endeavours of men , with vanity , and vexation of spirit . Hiereme of old and Erasmus of late , are the usuall instances in this kind . That I have any of that guilt in a peculiar manner , upon me in reference to this worke of publishing the Biblia Polyglotta , which I much esteeme , or the Authours and contrivers of it , a 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 both opinions , and Principles confirmed by suitable Practises , that are of the nature and importance before mentioned . 1 After a * long dispute to that purpose , it is determined , that the Hebrew Points or Vowels and Accents , are a novell Invention of some Judaicall Rabbins , about 5 or 600 yeares after the giving out of the Gospell . Hence 1. An Antiquity is ascribed to some Translations , 2 or 3 at the least , above and before the invention of these points , whose agreement with the Originall cannot therefore by just consequence be tryed by the Present Text , as now pointed and accented . 2. The whole credit of our Reading and Interpretation of the Scripture , as far as regulated by the present punctation , depends solely on the faithfulnesse and skill of those Jewes , whose invention this worke is asserted to be . 2 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which sort are above 800 in the Hebrew Bibles , are various Lections , partly gathered by some Judaicall Rabbins out of ancient copies , partly their criticall amendments . And therefore After these various lections , as they are esteemed , are presented unto us , in their own proper order wherein they stand in the great Bibles ( not surely to increase the Bulke of divers Readings , or to present a face of new variety to a lesse attentive Observer but ) to evidence , that they are such various lections as above described , they are given us over a second time , in the method whereinto they are cast by Capellus the great patriarch of these mysteries . 3. That there are such Alterations befallen the Originall , as in many places may be rectified by the Translations that have been made of old . And therefore Various Lections may be observed and gathered out of those Translations , by considering how they read in their copies , and wherein they differed from those which we now enjoy . 4. It is also declared , that where any grosse faults or corruptions are befallen the originalls , men may by their faculty of criticall conjecturing amend them , and restore the native Lections that were lost ; though in generall without the Authority of Copies , this be not to be allowed . And therefore A collection of various Readings out of Grotius , consisting for the most part in such conjectures , is in the Appendix presented unto us . 5. The voluminous Bulke of various Lections , as nakedly exhibited , seemes sufficient to be get scruples and doubts in the minds of men , about the Truth of what hath been hitherto by many pretended concerning the Preservation of the Scripture through the care and providence of God. Sect. 8. It is known to all men acquainted with things of this nature , that in all these , there is no new opinion coyned or maintained by the learned prefacer to these Bibles . The severalls mentioned , have been asserted and maintained by sundry learned men . Had the opinion about them been kept in the ordinary Sphere of mens private conceptions in their own private writings , running the hazard of mens Judgments on their own strength and Reputation , I should not from my former discourse have esteemed my selfe concerned in them . Every one of us must give an account of himselfe unto God. It will be well for us , if we are found holding the foundation . If we build hay and stubble upon it , though our work perish , we shall be saved . Let every man in these things be fully perswaded in his own mind , it shall be to me no offence . It is their being laid as the foundation of the usefulnesse of these biblia polyglotta , with an endeavour to render them catholick , not in their own strength , but in their Appendage to the Authority , that on Good grounds is expected to this work , that calls for a due consideration of them . All men who will find them stated in these prolegomena , may not perhaps have had leasure , may not perhaps have the Ability to know what issue the most of these things have been already driven unto , in the writings of private men . Sect. 9. As I willingly grant then , that some of these things may without any great prejudice to the Truth , be candidly debated amongst learned men ; so taking them altogether , placed in the advantages they now enjoy , I cannot but look upon them , as an engine suited to the destruction of the important truth before pleaded for ; and as a fit weapon put into the hands of men of Atheisticall minds and Principles , such as this Age abounds withall , to oppose the whole evidence of Truth revealed in the Scripture . I feare with some , either the pretended infallible Judge , or the depth of Atheisme will be found to lye at the door of these considerations . Hoc Ithacus vellet . But the debate of the Advantage of either Romanists or Atheists from hence , belongs to another place and season . Nor is the guilt of any consequences of this nature charged on the workmen , which yet may be fear'd from the worke its selfe . CHAP. II. 1 Of the Purity of the Originals . 2 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Scripture lost . 3 That of Moses , how , and how long preserved ; Of the book found by Hilkiah . 4 Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New Testament . 5 Of the first copies of the originalls : the Scribes of those copies not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What is ascribed to them . 9 The great and incomparable care of the scribes of it . 7 The whole VVord of God , in every Tittle of it preserved entire in the copies of the Originall extant . 8 Heads of Arguments to that purpose . 9 What various lections are granted in the Originall of the old and new Testament . Sundry considerations concerning them , manifesting them to be of no importance . 10. 11. 12. 13. That the Jews have not corrupted the Text ; the most probable instances considered . Sect. 1. HAving given an account of the Occasion of this discourse , and mentioned the particulars that are , all , or some of them , to be taken into further consideration , before I proceed to their discussion , I shall by way of Addition , and Explanation to what hath been delivered in the former Treatise , give a briefe account of my Apprehensions concerning the purity of the present Originall copies of the Scripture , or rather copies of the Originall languages , which the Church of God doth now , and hath for many Ages enjoyed , as her cheifest Treasure ; whereby it may more fully appeare , what it is , we plead for and defend against the insinuations and pretences above mentioned . Sect. 2. First then , it is granted that the individuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Moses , the Prophets , and the Apostles , are in all probability , and as to all that we know , utterly perished and lost out of the world . As also the copies of Ezra . The * Reports mentioned by some to the contrary , are open fictions . The individuall Inke and Parchment , the Rolls or books that they wrote , could not without a miracle have been preserved from mouldring into dust before this time . Nor doth it seeme improbable , that God was willing by their losse to reduce us to a nearer consideration of his care and Providence in the preservation of every Tittle contained in them . Had those individuall writings been preserved , men would have been ready to adore thē , as the Jewes do their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Synagogues . Sect. 3. Moses indeed delivered his originall copy of the Pentateuch , in a publick Assembly unto the Levites , ( that is , the sons of Korah ) to be put into the sides of the Arke , and there kept for a perpetuall monument . Deut. 31. 25 , 26. That individuall Book was , I doubt not , preserved untill the destruction of the Temple . There is indeed no mention made of the Book of the Law in particular , when the Arke was solemnly carried into the Holy place after the building of Solomons Temple ; 2 Chron. 5. 4 , 5. But the Tabernacle of the congregation continued untill then . That , and all that was in it , is said to be brought up : v. 5. Now the placing of the Book by the sides of the Arke , being so solemne an Ordinance , it was no doubt observed . Nor is there any pretence to the contrary . Some think the Book found by Hilkiah , in the daies of Josiah , was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Moses , which was placed by the sides of the Ark. It rather seemes to have been some antient Sacred copy , used in the service of the Temple , and laid up there ; as there was in the second Temple , which was carried in Triumph to Rome . For besides that he speaks of his finding it in generall in the house of the Lord , upon the occasion of the worke which was then done , 2 Chron. 14. 15. which was not , in , or about the Holy place , where he , who was high Priest , knew full well this book was kept , it doth not appeare that it was lawfull for him to take that sacred depositum from its peculiar Archives to send it abroad , as he dealt with that Book which he found . Nay doubtlesse it was altogether unlawfull for him so to have done , it being placed there by a peculiar Ordinance , for a peculiar or speciall End. After the destruction of the Temple , all enquiry after that Book is in vaine . The Author of the 2d Book of Maccabees mentions not its hiding in Nebo by Jeremiah , with the Arke and Altar ; or by Josiah , as say some of the Talmudists . Nor were it of any importance if they had . Of the Scripture preserved in the Temple at its last destruction , Josphus gives us a full account : de bello Juda : lib. 7. cap. 24. Sect. 4. For the Scriptures of the new Testament , it doth not appeare , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the severall Writers of it were ever gathered into one Volume ; there being now no one Church to keep them for the rest . The Epistles though immediately transcribed for the use of other Churches : Col. 4. 16 , were doubtlesse kept in the severall Churches , whereunto they were directed . From those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there were quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transcribed copies given out to faithfull men , whilst the infallible spirit yet continued his guidance in an extraordinary manner . Sect. 5. For the first Transcribers of the Originall copies , and those who in succeeding Ages have done the like worke from them , whereby they have been propagated and continued down to us , in a subserviency to the Providence and Promise of God , we say not , as is vainly charged by Morinus , and Capellus , that they were all or any of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infallible and divinely inspired , so that it was impossible for them in any thing to mistake . It is known , it is granted , that failings have been amongst them , and that various Lections are from thence risen , of which afterwards . Religious care and diligence in their work , with a due Reverence of him , with whom they had to do , is all we ascribe unto them . Not to acknowledge these freely in them , without cleare and unquestionable Evidence to the contrary , is high uncharitablenesse , impiety , and ingratitude . This care and diligence we say , in a subserviency to the Promise , and Providence of God , hath produced the Effect contended for . Nor is any thing further necessary thereunto . On this account to argue ( as some do ) from the miscarriages and mistakes of men , their Oscitancy and negligence in transcribing the old Heathen Authors , Homer , Aristotle , Tully , we think it not tollerable in a Christian , or any one that hath the least sense of the nature and importance of the Word , or the care of God towards his Church . Shall we think that men who wrote out Books , wherein themselves and others were no more concerned , then it is possible for men to be in the writings of the Persons mentioned , and others like them , had as much Reason to be carefull and diligent in that they did , as those who knew and considered that every letter and Tittle that they were transcribing , was part of the Word of the Great God , wherein the eternall concernment of their own soules , and the soules of others did lye . Certainly whatever may be looked for from the Religious care and diligence of men , lying under a loving and carefull Aspect from the Promise and Providence of God , may be justly expected from them who undertook that worke . However we are ready to owne all their failings , that can be proved . To assert in this case without proofe is injurious . Sect. 6. The Jewes have a common saying among them , that to alter one letter of the Law is no lesse sinne , then to set the whole world on fire ; and shall we thinke that in writing it , they took no more care then a man would doe in writing out Aristotle or Plato , who for a very little portion of the world , would willingly have done his endeavour to get both their workes out of it ? Considering that the Word to be transcribed was every Title and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it the Word of the great God , that , that which was written , and as writen was proposed as his , as from him , that if any failings were made , innumerable Eyes of men , owning their eternall concernement to lye in that Word , were open upon it to discover it , and that thousands of Copies were extant to try it by ▪ and all this knowne unto , and confessed by every one that undertooke this worke ; it is no hard matter to prove their care and diligence to have out gone that of other common scribes of Heathen Authors . The Truth is , they are prodigious things that are related of the exact diligence and reverentiall care of the antient Jewes in this worke , especially when they entrusted a Copy to be a Rule for the triall and standard of other private copies . Maimonides in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 8. 3 , 4 ; tells us that Ben Asher spent many yeares in the carefull exact writing out of the Bible . Let any man consider the 20 things , which they affirme to prophane a Booke or Copy , and this will farther appeare . They are repeated by Rabbi Moses . Tract at . de libro Legis . 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 . Quàm 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 , quàm 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 coram eo ; Contrarium dicitur in praecedentibus , DEUS scilicet venit ad Abraham , & dixit ad eum : Num ego celo ab Abrahamo &c. Clamor Sodomae & Gomorrhae magnus est &c. Ideoque Moses scribere debuit . Et Dominus adhuc stabat coram Abrahamo . At ita serviliter de DEO loqui non decuit Mosen , unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correxit & mutavit stylum sermonis , honoris majoris causâ , & dixit : Et Abraham adhuc stabat &c. Hinc R : Salamo adjicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribendum ipsi ( Mosi ) erat , ( Sen ) scribere debebat , Et Dominus stabat ; non quòd aliter sic scripserit anteâ , & postea id ab aliis Scribis correctum sit , aut corruptum . Hinc R. Aben Ezra . ad aliquot loca irridet nasutos , inquiens , nullo Tikkun opus fuisse , id est , nihil esse , quod nasuti isti sapientes put ârint , autorem debuisse aliter ibi loqui vel scribere . Vide & eum Job . 32. 3. Habes Mysterium prolixè explicatum , in quo & multi Hebraeorum impegerunt . Thus farre Buxtorfius . Sect. 12. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are insisted on by the same Galatinus ; but these are only about the use of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foure or five times ; which seeme to be of the same rise with them foregoing . 13. Sect. But that which makes the greatest cry at present is the corruption of Psal . 22. 17 ; where insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the 70 translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they digged or pierced , that is , my hands and feet , the present Judaicall copies , as the Antwerpe Bibles also , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Lion , so depraving the Prophesy of our Saviour's suffering , they digged or peirced my hands & my feet ; leaving it no sense at all ; as a Lion my hands and my feet . Simyon de Mues upon the place , pleads the substitution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a late corruption of the Jewes ; at least that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Keri , and was left out by them . Johannes Isaak , lib. 2. ad Lindan : professes that when he was a Jew , he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a book of his Grandfathers : Buxtorfe affirmes one to have been the Cethib , the other the Keri , and proves it from the Massora ; and blames the Antwerpe Bibles for printing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the line . With him agree , Genebrard , Pagnin : Vatablus , Mercer , Rivet , &c. Others contend that Cari , as a Lion , ought to be retained ; repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they compassed me about ; affirming also that word to signifie to teare , rent , & strike , so that the sense should be , they tare my hands and feet as a Lion. So Voetius de insolubil : Scripturae ; but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be here rendred sicut leo , most evince , partly from the anomalous position of the praefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Camets , but chiefly from the Massora , affirming that that word is taken in another sense then it is used , Esa . 38. 13 ; where it expresly signifies as a lion : the shorter determination is , that from the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Epenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the change which is used often of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as in the same manner it is , Ezra 10 , and the last ) in the third person plurall , the preterperfect tense of Kal , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfoderunt , they digged , or peirced through my hands and my feet ; but to what purpose is this gleaning after the vintage of Mr Pococke to this purpose , in his excellent Miscelanies . Sect. 14. The place of old instanced in by Justine Martyr , Ps . 96. v. 10. Where he charges the Jewes to have taken out those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ from the wood ; making the sense , the Lord raigned from the wood , or the Tree , so pointing out the death of Christ on the Crosse , is exploded by all : For besides that he speakes of the 70 , not of the Hebrew Text , it is evident that those words were foisted into some few copies of that Translation , never being generally received , as is manifested by Fuller Miscellan : l. 3. Cap. 13. And it is a pretty story , that Arias Montanus tells us , of a learned man ( I suppose he meanes Lindanus ) pretending that those words were found in an Hebrew Copy of the Psalmes of Venerable Antiquity beyoud all exception here in England ; which Copy coming afterwards to his hand , he found to be a spurious , corrupt novel Transcript , wherein yet the pretended words were not to be found : Arias Mont. Apparat. de variis lec : Heb. & Mass : and I no way doubt , but that we want opportunity to search and sift some of the copies that men set up against the common reading in sundry places of the new Testament , we should find them , not one whit better , or of more worth than he found that copy of the Psalmes . CHAP. III. Of various lections in the Greeke Copies of the new Testament . Sect. 1. FOR Various Lections in the Greeke Copies of the new Testament , we know with what diligence and industry , they have been collected by some , and what improvement hath been made of those Collections by others . Protestants for the most part have been the chiefest collectors of them ; Stephanus , Camerarius , Beza , Camero , Grotius , Drusius , Hensius , D'Dieu , Capellus , all folrowing Erasmus , have had the prime hand in that worke . Papists have plowed with their Heifer to disparage the originall , and to cry up the vulgar Latine ; A specimen of their endeavours we have in the late virulent Exercitations of Morinus . At first very few were observed . What an heape or Bulke they are now swelled unto , we see in this Appendix . The collection of them makes up a Booke bigger than the new Testament it selfe . Of those that went before , most gave us only what they found in some particular Copies that themselves were possessors of ; some those only which they judged of importance , or that might make some pretence to be considered whether they were proper or no ; Here we have all , that by any meanes could be brought to hand , and that whether they are tollerably attested for various lections or no ; for as to any contribution unto the better understanding of the Scripture from them ; it cannot be pretended . And whether this worke may yet grow , I know not . Sect. 2. That there are in some Copies of the new Testament , and those some of them of some Good Antiquity , diverse Readings , in things or words of lesse importance is acknowledged ; the proofe of it lyes within the reach of most , in the Copies that we have ; and I shall not solicit the reputation of those who have afforded us others , out of their own private furniture . That they have been all needlesly heaped up together , if not to an eminent scandall is no lesse evident . Let us then take a little view of their rise and importance . Sect. 3. That the Grecian , was once as it were the vulgar language of the whole world of Christians is knowne . The writing of the new Testament in that language in part found it so , and in part made it so . What Thousands ? yea what millions of copies of the new Testament were then in the world , all men promiscuously reading and studdying of the scripture , cannot be reckoned . That so many Transcriptions , most of them by private Persons , for private use , having a standard of correction in their publicke Assemblies ready to releive their mistakes , should be made without some variation , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From the copies of of the first Ages , others in the succeeding have been transcribed , according as men had opportunity . From those which are come downe to the hands of learned men in this latterage , whereof very few or none at all , are of any considerable Antiquity , have men made it their businesse to collect the various Readings we speake of ; with what usefullnesse & serviceablenesse to the Churches of God , others that look on must be allowed their liberty to Judge . We know the Vanity , Curiosity , Pride , and naughtinesse of the heart of man : How ready we are to please our selves , with things that seeme singular and remote from the observation of the many ; and how ready to publish them as evidences of our Learning and diligence , let the fruit and issue be what it will. Hence it is come to passe , not to question the credit of any man speaking of his M S S , ( which is wholly swallowed in this Appendix ) that whatever varying word , syllable , or Tittle , could be by any observed , wherein any Book , though of yesterday , varyeth from the common received copy , though manifestly a mistake , superfluous , or deficient , inconsistent with the sense of the place , yea barbarous , is presently imposed on us as a various lection . Sect. 4. As then I shall not speak any thing to derogate from the worth of their Labour who have gathered all these various Readings into one body or volume , so I presume I may take liberty without offence to say , I should more esteeme of theirs , who would indeavour to search and trace out these pretenders , to their severall originalls , and rejecting the spurious brood that hath now spawned its selfe over the face of so much paper , that ought by no means to be brought into competitiō with the cōmon Reading , would reduce them to such a necessary number , whose consideration might be of some other use , then merely to create a Temptation to the Reader , that nothing is left sound and entire in the word of God. However now Sathan seems to have exerted the utmost of his malice , men of former Ages the utmost of their negligence , of these latter Ages of their diligence , the Result of all which , we have in the present collection in this Appendix , with them that rightly ponder things there ariseth nothing at all to the prejudice of our Assertion , as may possibly , God assisting , be further manifested hereafter in the particular consideration of some , or all of these divers Readings therein exhibited unto us . Those which are of importance , have been already considered by others ; especially Glassius ; Tract . 1. lib. 1. Sect. 5. It is evident that the designe of this Appendix was to gather together every thing of this sort , that might by any meanes be afforded ; At the Present , that the Reader may not be too much startled at the fruit of their diligence , whose work and labour it was , I shall only remarke concerning it some few things that on a generall view of it occurre unto me . Sect. 6. 1. Then here is professedly no choice made , nor judgment used in discerning , which may indeed be called various Lections ; but all differences whatever that could be found in any copies , printed or written , are equally given out . Hence many differences that had been formerly rejected by learned men for open corruptions , are here tendred us againe . The very first observation in the Treatise next printed unto this collection in the Appendix it selfe , rejects one of the varieties , as a corruption . So have some others of them been by Arias Montanus , Camero , and many more . It is not every variety or difference in a copy that should presently be cried up for a various Reading . A man might with as good colour and pretence take all the printed copies he could get , of various editions , and gathering out the errata Typographica , print them for various Lections , as give us many , I shall say the most of these in this Appendix , under that name . It may be said indeed , that the Composers of this Appendix found it not incumbent on them , to make any judgment of the Readings , which de facto they found in the copies they perused , but merely to represent what they so found , leaving the judgment of them unto others ; I say also it may be so ; and therefore as I do not reflect on them , nor their diligence , so I hope they nor others , will not be offended , that I give this notice of what Judgment remaines yet to be made concerning them . Sect. 7. 2 Whereas Beza , who is commonly blamed by men of all sides and parties , for making too bold upon various lections , hath professedly stigmatized his own M S , that he sent unto Cambridge , as so corrupt in the Gospell of Luke , that he durst not publish the various lections of it , for feare of offence and scandall , however he thought it had not fallen into the hands of Hereticks , that had designedly depraved it ; we have here , if I mistake not , all the corruptions of that copy given us as various Readings ; for though I have not seen the copy its selfe , yet the swelling of the various lections in that Gospell , into a bulke as bigge or bigger , than the collection of all the new Testament besides the Gospels and Acts , wherein that copy is cited 1440 times , puts it out of all question that so we are dealt withall : Now if this course be taken , and every stigmatized copy may be searched for differences , and these presently printed to be various readings , there is no doubt but we may have enough of them to frighten poor unstable soules into the armes of the pretended infallible guide ; I meane as to the use that will be made of this worke , by such persons as Morinus . Sect. 8. 3 I am not without Apprehensions that opere in longo obrepsit somnus , and that whilst the learned Collectors had their hands and minds busied about other things , some mistakes did fall into this worke of gathering these various lections . Some things I meet withall in it , that I professe , I cannot bring to any good consistency among themselves ; to let passe particular instances , and insist on one only of a more generall and eminent importance . In the entrance unto this collection an account is given us of the antiert copies , out of which these observations are made ; Among the rest one of them is said to be an antient copy in the Library of Emanuell Colledge in Cambridge : this is noted by the letters Em : throughout the whole collection . Now whereas it is told us in those preliminary cautions and observations , that it contains only Pauls Epistles , I wonder how it is come to passe , that so many various lections in the Gospels and Acts , as in the farrago its selfe are fixed on the credit of that book , could come to be gathered out of a copy of Pauls Epistles ; certainly here must be some mistake , either in the learned Authors of the previous directions , or by those employed to gather the varieties following ; And it may be supposed that that mistake goes not alone ; so that upon a farther consideration of particulars , it may be , we shall not find them so clearly attested , as at first view they seeme to be . It would indeed be a miracle , if in a worke of that variety many things should not escape the eye of the most diligent observer . Sect. 9. I am not then upon the whole matter out of hopes , but that upon a diligent review of all these various Lections , they may be reduced to a lesse offensive , and lesse formidable number ; Let it be remembred that the vulgar copie we use , was the publick possession of many generations ; that upon the invention of Printing , it was in actuall authority throughout the World , with them that used and understood that Language , as far as any thing appeares to the contrary . Let that then passe for the standard which is confessedly its right and due , and we shall God assisting quickly see , how little reason there is to pretend such varieties of Readings , as we are now surprised withall . For 1. Let those places be separated , which are not sufficiently attested unto , so as to pretend to be various lections : it being against all pretence of Reason , that every mistake of every obscure private copy , perhaps not above 2 or 300 yeares old , ( or if elder ) should be admitted as a various lection , against the concurrent consent of it may be all others that are extant in the world , and that without any congruity of Reason , as to the sense of the Text where it is fallen out . Men may if they please take paines to informe the world , wherein such and such copies are corrupted , or mistaken , but to impose their known failings on us as various lections , is a course not to be approved . 2. Let the same judgment , and that deservedly , passe on all those different places , which are altogether inconsiderable , consisting in accents or the change of a letter , not in the least intrenching on the sense of the place , or giving the least intimation of any other sense to be possibly gathered out of them , but what is in the approved reading ; to what end should the minds of men be troubled with them or about them , being evident mistakes of the scribes , and of no importance at all . 3. Let them also be removed from the pretences which carry their own convictions along with them , that they are spurious , either 1 By their superfluity or redundancy of unnecessary Words , or 2ly their deficiency in words , evidently necessary to the sense of their places , or 3. their incoherence with the Text in their severall stations , or 4. evidence of being intended as expository of difficulties , having been moved and assoyled by some of the antients upon the places , and their resolutions being intimated ; or 5. are foysted out of the 70 , as many places out of the new have been asserted into that copy of the old ; or 6. are taken out of one place in the same penman , and are used in another , or 7. are apparently taken out of one Gospell , and supplied in another , to make out the sense of the place ; or 8. have been corrected by the Vulgar Latine , which hath often fallē out in some copies , as Lucas Brugensis shews us on Math. 17. 2. Mark. 1. 38. & 7. 4. and sundry other places ; or 9. arise out of Copies apparently corrupted , like that of Beza in Luke , and that in the Vatican , boasted of by Huntly the Jesuite , which Lucas Brugensis affirmes to have been changed by the Vulgar Latine , and was written & corrected , as Erasmus saies , about the Councell of Florence , when an agreement was patched up between the Greeks and Latines ; or 10. are notoriously corrupted by the old Hereticks , as ● Joh. 5. 7. Unto which heads , many , yea the most of the various l●ctions collected in this Appendix may be referred ; I say if this worke might be done with care and diligence ( whereunto I earnestly exhort some in this University , who have both ability and leisure for it ) it would quickly appeare , how small the number is of those varieties in the Greek copies of the new Testament , which may pretend unto any consideration under the state and Title of various Lections ; and of how very little importance they are , to weaken in any measure my former Assertion concerning the care and providence of God in the preservation of his Word . But this is a work of more time and leisure , than at present I am possessor of ; what is to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the meane time I doubt not , but to heare tidings from Rome concerning this variety ; no such Collection having as yet been made in the world . CHAP. IV. 1 Generall Premises . 2 Opinions prejudiciall to the Authority of the Originals in the Prolegomena , enumerated . 4 The just consequences of those Premises . 5 Others ingaged in these opinions : of Capellus . 6 Of Origen , Cimenius , Arias Montanus Editions of the Bible . Sect. 1. HAving now declared in what sense , and with what Allowance as to various lections , I maintaine the Assertion laid down in the foregoing Treatise , concerning the providentiall preservation of the whole Book of God , so that we may have full Assurance , that we enjoy the whole Revelation of his will , in the copies abiding amongst us , I shall now proceed to weigh what may be objected further , ( beyond what hath already been insisted on ) against the Truth of it , from the Prolegomena and Appendix to the Biblia Polyglotta , at the entrance of our discourse proposed to consideration . Sect. 2. 1. To speak somewhat of them in Generall , I must crave leave to say , and it being but the Representation of mens avowed Judgments , I hope I may say without offence , that together with many high and honourable expressions concerning the Originalls , setting aside the incredible figment , of the Jewes corrupting the Bible out of hatred to the Christians , which being first supposed by Justin Martyr ( though he speak of the Septuagint only ) hath scarce found one or two since to own it , but is rejected by the Universality of learned men , antient and Moderne , unlesse some few Papists mad upon their Idols , and the Thesis preferring in generall this or that Translation above the Originall , there is no opinion that I know of , that was ever ventilated among Christians , tending to the depression of the worth , or impairing the esteeme of the Hebrew copies , which is not directly , or by just consequence owned in these Prolegomena . Thence it is contended that the Present Hebrew Character is not that used by God himselfe , and in the old Church before the captivity of Babylon , but it is the Chaldean , the other being left to the Samaritans ; That the Points , or vowels and accents are a late invention of the Tiberian Massorites , long after sundry Translations were extant in the world ; That the Keri Uketif are criticall notes , consisting partly of various lections gathered by the late Massorites and Rabbins ; That considering how oft times in likelyhood Translators read the Text before the invention of the Points and accents , the Present Reading may be corrected and amended by them , and that because the old Translators had other copies , or differing copies from them which we now enjoy . That where grosse faults are crept into the Hebrew Text , men may by their own conjectures find out various lections , whereby they may be amended ; and to this purpose an instance of such various lections , or rather corrections of the Originall is in the Appendix exhibited unto us out of Grotius . That the Books of the Scriptures have had the fate of other Books ; by passing through the hands of many Transcribers , they have upon them the marks of their negligence , ignorance and sloth . Sect. 3. Now truly I cannot but wish that some other way had been found out to give esteem and reputation to this noble collection of Translations , then by espousing these opinions , so prejudiciall to the Truth and Authority of the Originalls . And it may be justly feared , that where one will releive himselfe against the Uncertainty of the Originalls , by the considerations of the various Translations here exhibited unto us , being such , as upon triall they will be found to be , many will be ready to question the foundation of all . Sect. 4. It is true , the Learned Prefacer ownes not those wretched consequences , that some have laboured to draw from these Premises ; yet it must be acknowledged also , that sufficient security against the lawfull deriving those consequences from these Premises , is not tendred unto us ; He saies not , that , because this is the state of the Hebrew Language and Bible , therefore all things in it are dubious and uncertaine , easy to be turned unto various senses , not fit to be a Rule for the Triall of other Translations , though he knows full well who thinks this a just consequence from the opinion of the novelty of the vowells ; and himselfe grants that all our knowledge of the Hebrew is taken from the Translation of the 70 , as he is quoted to that purpose by Morinus ; Praefat. ad opuse : Hebrae : Samarit . He concludes not , that on these accounts we must rely upon as infallible living Judge , and the Translation that he shall commend unto us ; though he knows full well who do so ; & himselfe gives it a for rule , that at the correction of the Originall , we have the consent of the guides of the Church : I could desire then I say , that sufficient security may be tendred us against these inferences , before the premises be embraced ; seeing great and wise men , as we shall further see anon , do suppose them naturally and necessarily to flow from them . Sect. 5. It is confessed that some learned men , even among the Protestants , have heretofore vented these or some of these paradoxes : especially Capellus in his arcanum punctationis revelatum , Critica sacra , and other Treatises : in the defence whereof , as I heare , he still laboureth , being unwilling to suffer losse in the fruit of so great pains . What will become of his reply unto Buxtorfius in the defence of his Critica , I know not : reports are that it is finished ; And it is thought he must once more fly to the Papists by the help of his Son , a great zealot amongst them , as he did with his Critica to get it published . The generality of learned men among Protestants are not yet infected with this leaven . Nor indeed do I find his boldnesse in conjecturing approved in these Prolegomena . But let it be free for men to make known their judgments in the severalls mentioned . It hath been so , and may it abide so still . Had not this great and usefull VVork been prefaced with the stating of them , it had not been of publick Concernment ( as now it seems to be ) to have taken notice of them . Sect. 6. Besides it is not known whither this inconvenience will grow . Origen in his octupla , as was declared , fixed the Hebrew originall as the Rule and measure of all Translations . In the reviving of that kind of work by Zimenius in the Complutensian Bibles , its Station is left unto it . Arias Montanus who followed in their steps ( concerning whose performances under his master the King of Spaine ) I may say for sundry Excellencies , nil oriturum alias , nil ortum tale ) was religiously carefull to maintaine the purity of the Originalls , publishing the Hebrew verity ( as it is called by Hierome , Austin , and others of the Ancients ) as the rule of Examining by it all translations whatever ; for which he is since accused of Ignorance by a petulant Jesuite , that never deserved to carry his books after him . Michael le Jay hath given a turne to this progresse , and in plaine termes exalts a corrupt Translation above the Originalls ; and that upon the principle under consideration , as is abundantly manifest from Morinus . And if this Change of judgment which hath been long insinuating it selfe , by the curiosity and boldnesse of Criticks , should break in also upon the Protestant World , and be avowed in publick works , it is easy to conjecture what the End will be . We went from Rome under the conduct of the purity of the Originalls , I wish none have a mind to returne thither againe , under the pretence of their corruption . CHAP. IV. 1. The originall of the Points proposed to consideration in particular . 2 The importance of the points to the right understanding of the Scripture ; the testimony of Morinus , Junius , Johannes Isaac , Cevallerius , and others . 3 The use made by the Papists of the opinion of the Novelty of the Points . 4 The importance of the Points farther manifested . The extreme danger of making the Hebrew Punctation Arbitrary . 5 That danger evinced by Instance . 6 No reliefe against that Danger , on the grounds of the opinion considered . 7 The Authors of the Hebrew Punctation according to the Prolegomena : who & what . Morinus his folly . The improbability of this pretence . 8 The state of the Jewes , the supposed inventors of the Points after the destruction of the Temple . 9 Two attempts made by them to restore their Religion . The former under Barchochab with its issue . 10 The second under R. Juda , with its issue . 11 The rise and foundation of the Talmuds . 12 The state of the Jews upon , and after the writing of the Talmuds . 13 Their rancour against Christ . 14 Who the Tiberian Massorites were , that are the supposed Authors of the Hebrew Punctation : their description . 15 That figment rejected . 16 The late Testimony of Dr. Light foot to this purpose . 17 The rise of the opinion of the Novelty of the Points . Of Elias Levita . The value of his Testimony in this case . 18 Of the Validity of the Testimony of the Jewish Rabbins . 19 Some considerations about the antiquity of the Points ; the first from the nature of the Punctation its selfe , in reference unto Grammaticall Rules . 20 From the Chaldee Paraphrase , and integrity of the Scripture as now pointed . THis being in my Apprehension the state of things amongst us , I hope I may without offence proceed to the consideration of the particulars before mentioned , from whence it is feared that Objections may arise against the purity and selfe evidencing power of the Scriptures pleaded for in the foregoing Treatise . That which in the first place was mentioned , is the Assertion of the Points , or vowels and Accents to be a novell invention of some Rabbins of Tiberias in Palaestina . This the learned Author of the Prolegomena defends with Capellus his Argumēts , and such other Additions as he was pleased to make use of . To cleare up the concernments of our Truth in this Particular , it will be necessary to consider , 1 what influence into the right understanding of the Text these points have , and necessarily must have . 2 What is their Originall , or who their Invention is ascribed unto in these Prolegomena . As to the assertive part of this controversy , or the vindication of their true sacred Originall , some other occasion may call for additions to what is now ( by the way ) insisted on . And as I shall not oppose them who maintaine that they are Coaevous with the letters , which are not a few of the most learned Jews and Christians ; so I no wayes doubt , but that as we now enjoy them , we shall yet manifest that they were compleated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Synagogue , Ezra and his Companions , guided therein by the infallible direction of the spirit of God. Sect. 2. That we may not seeme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to contend de lana caprina , the importance of these points as to the right understanding of the Word of God , is first to be considered , and that from Testimony and the nature of the thing its selfe . Marinus in his preface to his Hebrew Lexicon , tells us that without the points , no certaine truth can be learned from the Scriptures in that Language , seeing all things may be read diverse waies , so that there will be more confusion in that one tongue , than was amongst all those at Babylon . ( Nulla igitur certa doctrina poterit tradi de hâc linguâ , cùm omnia possint diversimodò legi , ut futura sit major confusio unicae hujus linguae , quam illa Babylonis ) Morinus plainly affirms that it is so indeed : instancing in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as it may be variously pointed , hath at least 8. severall significations , and some of them as distant from one another , as heaven and earth . And to make evident the uncertainty of the language on this account , he gives the like Instance in c : r. s. in latine . Junius in the close of his Animadversions on Bellar : de verbo Dei. lib. 2. cap. 2 , Commends that saying of Johannes Isaac against Lindan : he that reads the Scriptures without points , is like a man that rides an horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a bridle ; he may be carried he knowes not whither . Radulphus Cevallerius goes farther , Rudiment . ling. Heb. cap. 4. Quod superest de vocalium & Accentuum antiquitate , eorum sententiae subscribo , qui linguam Hebraeam tanquam omnium aliarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutissimum planè ab initio scriptam confirmant : quandoquidem qui contra sentiunt , non modo authoritatem sacrae scripturae dubiam efficiunt , sed radicitùs ( meo quidem judicio ) convellunt , quod absque vocalibus & distinctionum notis , nihil certi firmique habeat . As for the antiquity of the vowels and Accents ( saith he ) I am of their opinion , who maintaine the Hebrew language as the exact patterne of all others , to have been plainly written ( with them ) from the beginning : seeing that they who are otherwise minded , do not only make doubtfull the Authority of the Scriptures , but in my judgment wholly pluck it up by the roots . for without tho vowels and notes of distinction , it hath nothing firme and certaine . In this mans judgment , ( which also is my own ) it is evident to all , how obnoxious to the opinion now opposed the Truth is that I am contending for . To these also may be added the Great Buxtorfs , 1 father and 2 son . 3 Gerard. 4 Glassius , 5 Voetius . 6 Flac : Ilyric : Polan : Whitaker . 7 Hassret . 8 Wolthius . Sect. 3. It is well known what use the Papists make of this conceit . Bellarmine maintaines that there are errors crept into the originall by this addition of the points . de Verb. Dei : lib. 2. cap. 2. Hisce duabus sententiis refutatis restat tertia quam ego verissimam puto , quae est , scripturas Hebraicas non esse in universum depravatas opera & malitia Judaeorum , nec tamen omnino esse integras & puras , sed habere suos errores quosdam , qui partim irrepserint n●gligentiâ & ignorantiâ librariorum , &c : partim ignorantiâ Rabbinorum qui puncta addiderunt : itaque possumus si volumus puncta detrahere , & aliter legere . These two opinions being confuted , the third remaineth which I supose to be most true , which is that the Hebrew scriptures are not universally corrupted by the malitious worke of the Jewes , nor yet are wholy pure or entire , but that they have errors , which have crept in partly by the negliligence and ignorance of the transcribers , partly by the ignorance of the Rabbins who added the points : whence we may if we please reject the points and read otherwise . In the voluminous opposition to the Truth made by that learned man , I know nothing more pernitiously spoken : nor doe yet know how his inference can be avoided , on the hypothesis in Question . To what purpose this insinuation is made by him is well knowne , and his Companions in designe exactly declare it . That their Hebrew Text be corrected by the vulgar latine , is the expresse desire of Gregory de valentia , Tom. 1. disput . 5. qu. 3 : and that because the Church hath approved that Translation , it being corrected ( saies Huntly ) by Hierome before the invention of points . But this is put out of doubt by Morinus , who from hence argues the Hebrew tongue to be a very nose of waxe , to be turned by men which way they please : and to be so given of God on purpose , that men might subject their consciences to their infallible Church : Exercit. l. 1. Exer. 1. c. 2. Great hath been the indeavour of this sort of men , wherein they have left no stone unturned , to decry the originalls . Some of them cry out that the old Testament is corrupted by the Jewes , as 1. Leo Castrius , 2. Gordonius Huntlaeus , 3. Melchior Canus ; 4. Petrus Galatinus , Morinus , Salmeron , Pintus ; Mersennus , Animad . in Problem . Georgii Venet , &c. pag. 233 : that many corruptions have crept into it , by negligence , and the carelessnesse of Scribes , so 7 Bellarmine , 8 Genebrard , 9 Sixtus Sinensis with most of the rest of them ; In these things indeed they have been opposed by the most learned of their own side ; as 10 Arias Montanus ; 11 Jobannes Isaack : 12 Pineda , 13 Masius , 14 Ferarius , 15 Andradius & sundry others who speake honourably of the Originals ; But in nothing do they so pride themselves , as in this conceit of the Novelty of the Hebrew punctation ; whereby they hope with Abimelech's servants utterly to stop the wells or fountaines , from whence we should draw our soules refreshment . Sect. 4. This may serve for a short view of the Opinions of the parties at variance , and their severall interests in these Opinions . The importance of the points is on all hands acknowledged , whether ayming at the Honour , or dishonour of the Originalls . Vowels are the life of words ; Consonants without them are dead and immoveable , by them are they carried to any sense , & may be to diverse . It is true that men who have come to acquaintance with the scriptures by the help of the Vowels & Accents , being in possession of an habitual notion & apprehension of that sense and meaning which ariseth from them , may possibly thinke that it were a facile thing to find out and fix upon the same sense by the helpe of the matres lectionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Consideration of Antecedents and Consequents with such like Assistances . But let them be all taken out of the way ( as I shall manifest it is fit they should be , if they have the originall assigned to them by the Prolegomena ) and let men lay aside that Advantage they have received from them , and it will quickly appeare into what devious wayes all sorts of such Persons will run . Scarcse a Chapter , it may be a verse , or a Word , in a short time would be left free from perplexing contradicting conjectures . The Words are altogether innumerable whose significations may be varied , by an arbitrary supplying of the points . And when the Regulation of the punctation shall be left to every single Person 's conjectures upon Antecedents and Consequents ( for who shall give a rule to the rest ) what end shall we have of fruitlesse contests ? What various , what pernitious senses shall we have to contend about ? suppose that men sober , modest , humble , pious , might be preserved from such miscariages , & be brought to some agreement about these things , ( which yet in these dayes upon many accounts is not to be looked for ; yea from the nature of the thing it selfe seemes impossible ) yet this gives us but an humane fallible perswasion that the readings fixed on by them , is according to the mind of God ; But to expect such : an agreement is fond & foolish . Besides who shall secure us against the luxuriant Atheisticall Wits & spirits of these dayes who are bold upon all advantages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to break in upon every thing that is holy and sacred ; that they will not by their huckstering , utterly corrupt the Word of God ? How easy is it to foresee the dangerous consequents of contending for various readings , though not false nor pernitious , by men pertinaciously adhering to their own conjectures ? The Word of God , as to its literall sense , or Reading of the words of it , hath hitherto beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the acknowledged touchstone of all Expositions ; Render this now à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what have we remaining firme and unshaken ? Sect. 5. Let men with all their confidence as to the knowledge of the sense and meaning of the Scriptures which they have already received by such helps and meanes as are all of them resolved into the present punctation of the Bible , ( For all Grammars , all Lexicons , the whole Massora , all helpes to this language , new and old in the world , are built on this foundation ) reduce themselves to such an indifferency , as some of late have fancied as a meet rise for knowledge ; and fall seriously to the Reading of some of the Prophets whose matter is sublime and Mysticall , and their Stile elipticall and abstruse , without the help of points and Accents : Let them fix them , or any figures to answer their sounds arbitrarily , merely on their judgment in the Language , and conjectures at the sense of the place , without any advantage from what they have been instructed in , and let us see whether they will agree as they fabulously report of the 70 Translators ? What ever may be the issue of their industry , we need not feare quickly to find as learned as they , that would lay their worke levell with the ground . I confesse considering the dayes we live in , wherein the bold and curious wits of men , under pretence of criticall observations , alluring and entising with a shew of Learning have ventured to question almost every word in the Scripture , I cannot but tremble to thinke , what would be the issue of this supposition , that the Points , Vowels and Accents are no better guides unto us , than may be expected from those who are pretended to be their Authours . The Lord I hope will safeguard his owne , from the poyson of such Attempts ; The least of its evill , is yet throughly considered . So that whereas saving to my selfe the liberty of my Judgment , as to sundry particulars both in the impression its selfe and in sundry Translations , I acknowledge the great usefullnesse of this worke , and am thankfull for it , which I here publickly testify ; yet I must needs say , I had rather that it , and all workes of the like kind , were out of the world , than that this one opinion should be received , with the Consequences that unavoidably attend it , Sect. 6. But this triall needs not be feared . Grant the points to have the Originall pretended , yet they deserve all regard , and are of singular use for the right understanding of the scripture : so that it is not lawfull to depart from them , without urgent necessity , and Evidences of a better l●ction to be substituted in the roome of that refused . But as this relieves us not , but still leaves us within the spheare of rationall conjectures . So whether it can honestly be pretended and pleaded in this case , comes nextly to be discovered by the consideration of the supposed Authors of this Invention . Sect. 7. The founders of this story of the Invention of the Hebrew points , tell us , that it was the Worke of some Rabbins , living at Tiberias a City in Galilee , about the yeare of Christ 500 , or in the next Century , after the death of Hierome , and the finishing of the Babilonian Talmud ; The improbability of this story or Legend , I am not now to insist upon . Morinus makes the lye lowder . He tels us that the Babilonian Talmud was finished but a little before the yeare 700 , Ex. 2. Cap. 3. par poster : that the Massorites ( to whome he ascribes the invention of the points ) wrote a long time after the finishing of the Talmud , and the year 700 p : p : 5. cap. 3 ; this long time cannot denote lesse than som 100 d , of yeares . And yet the same man in his preface to his Samaritica opuscula ; boasting of his finding Rab : Juda Chiug . manifests that he was acquainted with the present punctation , and wrote about it . Now this Rabbi was a Grammarian ; which kind of learning among the Jews succeeded that of the Massorites . And he lived about the yeare 1030 ; so that no roome at all seemes to be left for this worke . That there was formerly a Schoole of the Jewes , and learned men famous at Tiberias is granted . Hierome tels us that he hired a learned Jew from thence for his assistance . Epist : ad Chromat : Among others , Dr Light foot hath well traced the shaddow of their sanedrym with their presidents in it , in some kind of succession to that place . That they continued there in any esteem , number or Reputation , unto the time designed by our Authours for this Worke , is not made to appeare from any History or record of Jewes or Christians ; yea it is certaine , that about the time mentioned the chiefest flourishing of the Jewish Doctors was at Babilon , with some other Cities in the East , where they had newly compleated their Talmud , the great Pandect of Jewish Lawes and constitutions as themselves every where witnes & declare . That any persons considerably learned were then in Tiberias is a mere conjecture . And it is most improbable , considering what destruction had been made of them at Diocaesaria and Tiberias , about the year of Christ 352 , by Gallus at the command of Constantius . That there should be such a collection of them , so learned , so Authorised ; as to invent this Worke , and impose it on all the world , no man once taking notice that any such persons ever were , is beyond all belief . Notwitstanding any intanglements that men by their conjectures may put upon the perswasion of the Antiquity of the points , I can as soone believe the most incredible figment in the whole Talmud , as this fable . But this is not my businesse ; Let it be granted , that such Persons there were ; on the supposition under consideration , I am only enquiring what is the state and condition of the present Hebrew pointing , and what weight is to be laid thereon . That the Reader then may a little consider what sort of men they were , who are assigned in these Prolegomena as the Inventours of this Artifice of punctation , I shall take a briefe view of the state of the Jewes after the destruction of the Temple downe to the dayes enquired after . Sect. 8. That the Judaicall Church state continued , not only de facto , but in the mercifull forbearance of God so far , that the many 1000s s of Believers that constantly adhered to the Mosaicall worship , were accepted with God , untill the destruction of the Temple ; that , that destruction was the ending of the world that then was by fire , and the beginning of setting up solemnely the new heaven and new earth wherein dwelleth Righteousnesse , I have at large elsewhere declared , and may God assisting yet farther manifest in my thoughts on the Epistle of Paul to the Hebrewes . The time between the beginning of Christ's preaching , to the utter desolation of the City and Temple , an open visible rejection of that Church , as such was made . Thereon an utter separation of the true Israel from it ensued ; and the hardened residue became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people not in Covenant or Delight , but of curse & indignation . What their state was for a season , on wards both civil and Religious many have declared . I shall only insist on the heads of things . In generall then , they were most remote from accepting of the punishment of their sinne , or considering that God was revenging upon them the quarrell of his Covenant to the utmost , having broken both his staves , Beauty and Bands . So farre were they from owning their sinne in selling of their Messias , that seeing an End put to all their former worship thereupon , there is nothing recorded of them but these two things , which they wholy in direct opposition unto God gave themselves up unto . ( 1 ) They encreased in rage & madnesse against all the followers of Christ , stirring up persecution against them all the world over . Hereunto they were provoked by a great number of Apostates , who when they could no longer retain their Mosaical rites with the profession of Christ ; being rejected by the Chuches , fell back againe to Judaisme or semijudaisme . 2ly . A ●ilthy lusting and desire after their former worship now become abominable , and a badg of infidelity , that so their table might become a snare unto them . & what had been for their safety , might now become the meanes of their utter ruine and hardening . Of the former , or their stirring up of Persecution , all stories are full of Examples and Instances . The latter , or their desires and attempts for the Restauration of their worship , as conducing to our present businesse , must be farther considered . Sect. 9. For the Accomplishment of a designe to restore their old Religion , or to furnish themselves with a new , they made two desperate Attempts . The first of these was by Armes under their Pseudo-Messias Barchochab , in the dayes of Adrian . Under the conduct and influencings of this man , to whom one of the chief Rabbins , ( Akiba ) was armour bearer ; in the pursuite of a designe to restore their Temple and Worship , they fell into Rebellion against the Romans all the World over . In this worke , after they had committed unheard of outrages , Massacres , unparallelled murders spoiles and cruelties , and had shaken the whole Empire , they were themselves in all parts of the World , especially in the City Bitter , where was the head of their Rebellion , ruined with a destruction , seeming equall to that which befell them at Jerusalem , in the dayes of Vespasian and Titus . That the Rise of this warre was upon the twofold cause mentioned , namely their desire to retaine their former worship , and to destroy the Christian is evident . For the first it is expressed by Diocas●ius . Hist . Rom. lib. 69. in vita Had. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It was the defiling of the soyle whereon the temple stood , which God suffered on set purpose , to manifest their utter rejection , and that the time was come wherein he would be no more worshipped in that place in the old manner , that put them in armes , as that Authour declares at large . And for the latter , Justin Martyr , who lived at that time informes us of it . Apol. 2da. ad Anton. Pium : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . His fury was in an especiall manner against the Christians , whom he commanded to be tortured and slaine , unlesse they would deny and blaspheme Jesus Christ . See Euseb . chron . ad an . Christi 136. And this warre they mannaged with such fury , and for a while successe , that after Hadrian had called together against them the most experienced souldiers in the world , particularly Julius Severus out of England , and had slaine of them 5080000 in battell , with an infinite number besides as the Historian speakes by famine , sicknesse and fire were consumed , He found himselfe to have sustained so much losse by them , that he began not his letter to the Senate in the wonted manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He could not assure them , that it was well with him and his army . By this second desolation they were very low , made weake and contemptible , and driven into obscurity all the world over . In this state they wandred up and downe for some season in all manner of Uncertainty . They had not only lost the place of their solemne worship , seeing it wholy defiled , the name of Jerusalem changed into Aelia , and themselves forbid to looke towards it upon paine of death , but also being now unspeakably diminished in their number , all hopes of contriving themselves into any condition of observing their old rites and worship was utterly lost . * Sect. 10. Here they sate down amazed for a season ; being at their wits end , as was threatned to them in the Curse . But they will not rest so . Considering therefore that their old Religion could not be continued without a Jerusalem and a Temple , they began a nefarious attempt against God , equall to that of the old world in building Babel , even to set up a new Religion , that might abide with them where-ever they were , and give them countenance in their Infidelity , and opposition to the Gospell unto the utmost . The head of this new Apostasy was one Rabbi Jehuda , whom we may not unfitly call the Mahomet of the Jews . They terme him Hannasi , the Prince , and Hakkadosh , the holy . The whole story of him and his companions , as reported by the Jews , is well collected by Joseph de Voisin , observat . in proaem : ad pugi : fidei : p. 26 , 27. The summe of the whole concerning this work is laid down by Maimonides , in his praefatio in Seder Zeraiim , pag : 36 , 37. of the edition of Mr Pococke , wherein also a sufficient account is given of the whole Mishna , with the name of the Rabbins , either imploied in it , or occasionally mentioned . This man about the year of Christ 190 , or 200 , when the Temple had now laine wast almost three times as long as it did in the Babylonish Captivity , being countenanced as some of themselves report , by Antoninus Pius , compiled the Jewish Alcoran , or the Mishna , as a Rule of their worship and waies for the future . Only whereas Mahomet afterwards pretended to have received his sigments by Revelation , ( though indeed he had much of his Abominations from the Talmud ) this man pleaded the receiving of his by Tradition ; the two maine Engines that have been set up against the Word of God. Out of such Pharisaicall Traditions as were indeed preserved amongst them , and such Observances as they had learned and taken up from Apostate Christians , as Aquila and others , with such figments as were invented by himselfe ▪ and his predecessors , since the time of their being publickly rejected and cursed by God , This man compiled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishnaioth , which is the Text of their Talmud , and the foundation of their present Religion , under the name of the old orall Law. That sundry Christian Ceremonies and institutions vilely corrupted were taken up by the Jews of those daies , many of them being Apostates , as were also some of Mahomets Assistants in compiling of the Alcoran , I shall ( God assisting ) elsewhere endeavour to evince and manifest . That any Gospell observances were taken from the Jews , as being in practise amongst them , before their institution by Christ will appeare in the issue to be a bold and groundlesse fancy . Sect. 11. The foundation mentioned being laid in a Collection of Traditions , and new invention of Abominations under the name of old Traditions by this Rabbi the following Talmuds are an improvement of the same attempt , of setting up a Religion under the Curse , and against the mind and Will of God ; that being rejected by him , and left without King , without Prince , without sacrifice , without image , without an Ephod , and without a Teraphim , and kind of worship , true or false , they might have something to give them countenance in their unbeliefe . The Talmud of Jerusalem , so called , ( for it is the product of many comments on the Mishnae in the city of Tiberias , where Rabbi Juda lived ) because it was compiled in the land of Canaan , whose metropolis was Jerusalem , was published about the yeare of Christ 230. so it is commonly received ; though I find Dr. Lightfoot of late , on suppositiō of finding in it the name of Diocletianus the Emperour , to give it a later date . But I confesse I see no just ground for the alteration of his judgment , from what he delivered in another Treatise before . The Doclet mentioned by the Rabbins was beaten by the Children of Rabbi Jehuda Princeps ( as himselfe observes ) who lived in the daies of one of the Antoninus's , an hundred yeares before Diocletian . Neither was ever Diocletian in a Low condition in the East , being a Sarmatian born , and living in the Westerne parts ; only he went with Numerianus that Expedition into Persia , wherein he was made Emperour at his returne : but this is nothing to my purpose . See Lightfoot Chronograph . cap. 81. p. 144. The Babylonian Talmud so called , because compiled in the land of Babylon , in the cities of Nahardea , Sora , and Pumbeditha , where the Jews had their Synagogues and schooles , was finished about the yeare 506 or 510. In this greater worke was the mystery of their iniquity finished , and the Engine of their own Invention for their further obduration perfectly compleated . These are now the Rule of their faith , the measure of their Exposition of Scriptures , the directory of their worship , the ground of their hope and Expectation . Sect. 12. All this while the Jews enjoyed the Letter of the Scriptures , as they do to this day , yea they receive it sometimes with the honour and Veneration due to God alone . God preserved it amongst them for our present use , their farther condemnation , and meanes of their future conversion . But after the destruction of the Temple , and rejection of their whole Church-state , the Word was no longer committed to them of God , nor were they intrusted with it , nor are to this day . They have it not by promise , or Covenant , as they had of old . Isa . 59. 21. Their possession of it is not accompanied with the Administration of the spirit , without which , as we see in the instance of themselves , the Word is a dead letter , of no efficacy for the Good of soules . They have the letter amongst them , as sometimes they had the Ark in the battell against the Philistines , for their greater ruine . Sect. 13. In this state and condition they every where discover their rancour and malice against Christ , calling him in contempt and reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating monstrous figments concerning him , and their dealing with him , under the name of Jesus the son of Pandira . Some deny that by Jesus the son of Pandira and Stada in the Talmud the blessed Messias is intended . So did Galatinus . Arcan : Relig. Cathol : lib. 1. cap. 7. and Reuchlins Cabal . lib. 1. p. 636. Guliel : Schickard : in Prooem . Tarich . p. 83. The contrary is asserted by Reynoldus praelec . in lib. Apoc. praelec . 103. p. 405 , 406. Buxtorfius lexic. Rab. voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Vorstius not : ad Tzem : Dau : pag. 264. And in truth the Reason pleaded by Galatinus and others , to prove that they did not intend our Saviour doth upon due consideration evince the contrary . The Jesus ( say they ) who is mentioned in the Talmud , lived in the daies of the Machabees , being slaine in the time of Hyrcanus or of Aristobulus , an 100 yeares before the death of the true Messias : so that it cannot be he who is by them intended . But this is invented by the cursed wretches , that it should not appeare that their Temple was so soon destroyed after their wicked defection from God , in killing of his son . This is most manifest from what is cited by Genebrard from Abraham Levita in his Cabala hystoriae , where he saies , that Christians invented this story that Jesus was crucified in the life of Herod , ( that is the Tetrarch ) that it might appeare that their Temple was destroyed immediatly thereupon : when ( saith he ) it is evident from the Mishna , and Talmud , that he lived in the time of Alexander , and was crucified in the daies of Aristobulus . So discovering the true ground why they perverted the whole story of his Time : namely lest all the world should see their sin and punishment standing so neer together . But it is well , that the time of our Saviours suffering and death was affirmed even by the Heathens , before either their Mishna or Talmud were borne or thought of . Abolendo rumori ( he speaks of & Nero of his firing Rome ) subdidit reos ; & quaesitissimis poenis affecit , quos per flagitia invisos , vulgus Christianos appellabat . Author nominis ejus Christus , qui Tiberio imperitante per procuratorem Pontium Pilatum supplicio affectus erat . Tacit. Annal. lib. 15. To returne to our Jews : universally in all their old Writings , they have carried on a designe of impugning him in his Gospell . For as we need not their testimony , nor any thing but the Scripture for their Conviction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so to acknowledge the truth , the places cited out of their Talmuds and Gemara , from the Cabalists & other Rabbins , by Martinus Raymundus , Porchetus , Galatinus , Reuchlinus , and others , ) setting aside Galatinus his Gale Rezeia which must be set aside ) seeme to be wrested the most of them besides their intentions , as things obscurely , Metaphorically , and Mystically written , are easily dealt withall . Their disputes about the Messiah , when they speak of him of set purpose , as in lib. sanedrim , are foolish contradictious triflings , wherein they leave all things as uncertaine , as if they were wrangling in their wonted manner , de lana Caprina . So that for my part , I am not much removed from the opinion of Hulsius ( lib. 1. pa. 2. dic : sup . de Temp. Messiae ) that Aesops fables are of as much use in Christian Religion , as the Judaicall Talmud . Whilst they keep the Scripture , we shall never want Weapons out of their own armory for their destruction . Like the Philistine , they carry the weapon that will serve to cut off their own Heads . Now the Tiberian Massorites , the supposed Inventors of the points , vowels and Accents , which we now use , were men living after the finishing the last Talmud , whose whole Religion was built thereon . Sect. 14. Let us then a little , without prejudice or passion , consider who , or what these men were , who are the supposed Authors of this worke . 1. Men they were ( if any such were ) who had not the Word of God committed to them in a peculiar manner , as their forefathers had of old , being no part of his Church or People , but were only outwardly possessors of the Letter , without just Right or Title to it ; utterly uninterested in the promise of the communication of the Spirit , which is the great Charter of the Churches preservation of truth : Isa . 59. 21. 2 Men so remote from a right understanding of the Word , or the Mind and Will of God therein , that they were desperately engaged to oppose his Truth in the Books which themselves enjoyed in all matters of importance unto the Glory of God , or the Good of their owne soules , from the beginning to the ending . The foundation of whose Religion , was infidelity , and one of their cheife fundamentals an opposition to the Gospell . 3. Men under the speciall Curse of God , and his vengeance , upon the Account of the Blood of his deare Son. 4. Men all their daies feeding themselves with vaine fables , and mischeivous devices against the Gospell , labouring to set up a new Religion under the name of the old , in despight of God , so striving to wrestle it out with his curse to the utmost . 5. Men of a prosound ignorance in all manner of Learning and knowledge , but only what concerned their own dunghill Traditions ; as appears in their stories , wherein they make Pirrhus King of Epirus , help Nebuchadnezzar against Jerusalem ; with innumerable the like fopperies . 6. Men so addicted to such monstrous figments , as appears in their Talmuds , as their successors of after ages are ashamed of , and seek to palliate , what they are able ; yea for the most part Idolaters and Magicians , as I shall evince . Now I dare leave it to the judgment of any godly prudent person , not addicted to parties and names of men , who is at all acquainted with the importance of the Hebrew vowels and Accents unto the right understanding of the Scripture , with what influence their present fixation hath into the literall sense we embrace , whether we need not very cleare evidence and Testimony , yea undeniable and unquestionable , to cast the rise and spring of them upon the invention of this sort of men . Sect. 15. Of all the fables that are in the Talmud , I know none more incredible than this story : that men , who cannot by any story or other record , be made to appeare , that they ever were in rerum naturâ : such men , as we have described , obscure , unobserved , not taken notice of by any Learned man , Jew or Christian , should in a time of deep ignorance in the place where they lived , amongst a people wholy addicted to monstrous fables , themselves blinded under the Curse of God , find out so great , so excellent a work , of such unspeakable usefulnesse , not once advising with the men of their own profession and Religion , who then flourished in great abundance at Babylon , and the places adjacent , and impose it on all the World ( that receive the Scriptures ) and have every Tittle of their work received , without any opposition or question , from any person or persons , of any principle whatever ; yea so , as to have their Invention made the constant Rule of all following Expositions , Comments , and Interpretations : Credat Apella . To draw then to the close of this discourse ; I must crave liberty to professe , that if I could be throughly convinced , that the present Hebrew punctation were the figment and invention of these men , I should labour to the utmost to have it utterly taken away out of the Bible , nor should ( in its present station ) make use of it any more . What use such an Invention might be of under catholick rules in a way of Grammar , I shall not dispute ; but to have it placed in the Bible , as so great a part of the Word of God , is not tolerable . But blessed be God , things are not as yet come to that passe . I shall only adde , that whereas some of the most eminently learned and exercised persons in all the learning and Antiquity of the Jews , that these latter ages have produced , have appeared in the confutation of this fancy of the Invention of the points by some Posttalmudicall Massorites , I am sorry their respect to the Rabbins hath kept them from the mannagement of this consideration , which is to me of so great Importance . Sect. 16. To what I have spoken , I shall adde the words of learned Dr Lightfoot in his late Centuria Chorograph . which came to my hands since the finishing of this discourse , cap. 81. p. 146. sunt qui punctata Biblia credunt à sapientibus Tiberiensibus ; ( he means Elias only , for other Jews of this opinion there are none ) Ego impudentiam Judaeorum , qui fabulam invenerunt non miror : Christianorum credulitatem miror , qui applaudunt . Recognosce ( quaeso ) nomina Tiberiensium , à sita illic primum Academia ad eam expirantem : & quidnam tandem invenies , nisi genus hominum , prae Pharisaismo insaniens , traditionibus fascinans & fascinatum , coecum , vafrum , delirum ; ignoscant , si dicam Magicum , & monstrosum ? ad opus tam divinum homines quàm ineptos , quàm stolidos ! Perlege Talmud Hierosolymitanum , et nota qualiter illic se habeant R. Juda , R. Chamnath , Z. Judan , R. Hoshaia , R. Chaija Rubba , R. Chaija bar Ba , R. Jochananan , reliquique inter Tiberienses grandissimi doctores , quàm seriò nihil agunt , quàm pueriliter seria , quanta in ipsorum disputationibus vafrities , spuma , venenum , fumus , nihil : & si punctata fuisse Biblia in istiusmodi Schola potes credere , crede & omnia Talmudica . Opus spiritûs sancti sapit punctatio Bibliorum , non opus hominum perditorum , excae●atorum , amentium . In the words of this learned person there is the summe of what I am pleading for . Saith he , I do not admire the Jews Impudence , who found out that fable ; I admire Christians credulity who applaud it . Recount I pray the names of the Tiberians from the first foundation of an University there to the expiring thereof , and what do you find , but a sort of men being mad with ( or above ) the Pharisees , bewitchi●g and bewitched with traditions , blind , crafty , raging ; pardon me if I say Magicall , and monstrous ? what fools , what Sots as to such a divine work ? Read over the Talmud of Jerusalem , consider how R. Juda , R. Chanina , R. Chajia Bar Ba , R. Jochanan , R. Jonathan , and the rest of the great Doctors among the Tiberians do behave themselves ? how seriously they do of nothing ? how childish they are in serious things , how much deceitfulnesse , froth , venome , smoke , nothing , in their disputations : & if you can believe the points of the bible to proceed from such a schoole , believe also all their Talmuds ; the pointing of the Bible savours of the work of the holy spirit , not of wicked , blind , and mad men . Sect. 17. The Jewes generally believe these points to have been from Mount Sinai , and so downward by Moses and the Prophets ; at least from Ezra and his companions , the men of the great synagogue , not denying that the use and knowledge of them received a great reviving by the Gemarists and Massorites , when they had been much disused ; so Rabbi Azarias at large ; Imre Binah . cap. 59. Had it been otherwise , surely men stupendously superstitious in inquiring after the Traditions of their Fathers would have found some footsteps of their Rise and progresse . It is true , there is not only the opinion , but there are the Arguments of one of them to the contrary , namely Elias Levita ; This Elias lived in Germany about the begining of the Refomation , and was the most learned Grammarian of the Jewes in that age . Sundry of the first Reformers had acquaintance with him ; The task not only of reforming Religion , but also of restoring good literature being incumbent on them , they made use of such assistances as were to be obtained then to that purpose . This man ( which a Thuanus takes notice of ) lived with Paulus Fagius , and assisted him in his noble promotion of the Hebrew tongue . Hence happily it is that some of those worthies , unwarily Embraced his novell opinion , being either over borne with his Authority , or not having leasure to search farther after the Truth . That the Testimony of this one Elias should be able to outweigh the constant Attestation of all other learned Jewes to the contrary , as Capellus affirmes & pleads , & as is insinuated in our Prolegomena , is fond to imagine ; and the premises of that learned man fight against his own conclusion . It is knowne saith he , that the Jews are prone to insist on every thing that makes for the honour of their people and Language , and therefore their testimony , to the Divine originall of the present punctation being in their own case , is not to be admitted . Only Elias who in this speakes against the common interest of his people is presumed to speake upon conviction of truth . But the whole evidence in this cause is on the other side . Let us grant that all the Jewes are zealous of the honour and reputation of their Nation and Language ; as they are : let us grant that they greedily close with every thing , that may seeme to have a tendency thereunto ? what will be the issue , or naturall inference from these Premises ? Why as nothing could be spoken more honourably of the Jewes , whilest they were the Church and people of God , then that of Paul , that to them were committed the oracles of God , so nothing can be imagined or fixed on , more to their honour , ●ince their divorce from God , then that their Doctors and Masters should make such an addition to the scripture , so generally acknowledged to be unspeakably usefull . And to this purpose Elias who was the Father of this Opinion , was farre from making such deductions thence as some doe now adayes ; namely , that it is lawfull for us to change the Vowells and Accents at our pleasure ; But tyes all men as strictly to them as if they had been the worke of Ezra ; It is Elias then that speakes in his owne case ; whose Testimony is therefore not to be admitted . What was done of old , and in the dayes of Ezra is ours , who succeed into the priviledges of that Church ; what hath been done since the destruction of the Temple , is properly and peculiarly theirs . Sect. 18. It may perhaps be thought that by the account given of the Rabbins , their state and condition of old and of late , I might have weakned one great Argument which learned men make use of , to confirme the sacred Antiquity of the present Hebrew punctation , taken from the universall consent and testimony of the Jewish Doctors , Ancient and moderne , this one Elias , excepted . Who can thinke such persons are in any thing to be believed . But indeed the case is quite otherwise . Though we account them wholy unmeet for the worke that is ascribed unto them , and on supposition that it is theirs , affirme that it had need undergoe another manner of triall then as yet out of Reverence to its generally received Antiquity , it hath met withall ; yet they were men still , who were full-well able to declare what de facto they found to be so , and what they found otherwise . It cannot , I think , be resonably supposed , that so many men living in so many severall Ages , at such vast distances from one another , who some of them it may be , never heard of the names of other some of them , should conspire to cousen themselves and all the world besides , in a matter of fact not at all to their Advantage . However for my part , what ever can be proved against them , I shall willingly admit . But to be driven out of such a rich possession , as is the present Hebrew punctation , upon mere surmises and conjectures , I cannot willingly give way or consent . Sect. 19. It is not my designe to give in Arguments for the Divine original of the present Hebrew punctation ; neither doe I Judge it necessary for any one so to doe , whilest the learned Buxtorfius discourse de origine & antiquitate punctorum , lyes unanswered . I shall therefore only adde one or two considerations , which to me are of weight , and not as I remember mentioned by him , or his Father in his Tiberias , or any other that I know of in their disputes to this purpose . 1 If the points ; or vowels and Accents , be coaevous with the rest of the Letters , or have an originall before all Grammar of that Language ( as indeed languages are not made by Grammar , but Grammars are made by Languages ) then the Grammar of it and them , must be collected from the observation of their use , as they were found in all their variety before any such art , was invented or used ; and Rules must be suited thereunto ; The drawing into Rules all the Instances that being uniforme would fall under such Rules , and the distinct observation of Anomalous words , either singly , or in Exceptions comprehending many under one head , that would not be so reduced , was the worke of Grammar . But on the other side , if the Vowels and Accents were invented by themselves , and added to the Letters , then the Rule and Art of disposing , transposing , and changing of them , must be constituted and fixed before the disposition of them ; for they were placed after the Rules made , and according to them . A middle way that I know of , cannot be fixed on . Either they are of the Originall writing of the Language , and have had Rules made by their station therein , or they have been supplyed unto it according to Rules of Art. Things are not thus come to passe by chance ; nor was this world created by a casuall concurrence of these Atomes . Now if the Grammar or Art was the ground & foundation , not the product of their use , as I am confident I shall never see a tolerable answer given to that enquiry of Buxtorfius the elder in his Tiberias , why the Inventors of them left so many words Anomalous and pointed otherwise then according to Rule , or the constant course of the Language , precisely reckoning them up when they had so done , and how often they are so used , as " and ⸪ for ˜ : and " for τ and the like , when they might , if they had so pleased , have made them all regular , to their owne great ease , advantage of their Language , and facilitating the learning of it to all posterity , the thing they seeme to have aimed at ; so I cannot be satisfied why in that long operous and curious worke of the Massorites , wherein they have reckoned up every word in the Scripture , & have observed the irregularity of every tittle and letter , that they never once attempt to give us out those Catholique Rules whereby they , or their masters proceeded in affixing the points ; or whence it came to passe , that no learned Jew for 100 ds of yeares after , should be able to acquaint us with that way , but in all their Grammaticall Instructions , should merely collect Observations , and inculcate them an 100 times over , according as they present themselves to them by particular Instances . Assuredly had this wonder●ull Art of pointing , which for the most part may be reduced to catholique Rules , and might have wholy been so , if it were an arbitrary Invention limited to no praeexisting wiritng , been found out first , and established as the norma and canon of affixing the vowels , some footsteps of it would have remained in the Massora , or among some of the Jewes , who spent all their time and dayes in the consideration of it . Sect. 20. 2 In the dayes of the Chaldee Paraphrast when the Prophesies of the Humiliation and death of their Messiah were only not understood by them , yet we see into how many severall wayes and senses they are wrested by that Paraphrast to affix some tolerable meaning to them . Take an instance on Isaiah the 53 : Jonathan there acknowledges the whole prophesy to be intended of Christ , as knowing it to be the common faith of the Church ; but not understanding the state of humiliation which the Messias was to undergoe , he wrests the words into all formes , to make that which is spoken passively of Christ , or to his suffering from others , to signify actively , as to his doing and exercising judgment upon others . But now more then 500 yeares after , when these points are supposed to be invented , when the Rabbins were awake , and knew full well what use was made of those places against them , as also that the Prophets ( especially Esaiah ) are the most obscure part of the whole Scripture , as to the Grammaticall sense of their words in their coherence without points and Accents , and how facile it were , to invert the whole sense of many periods by small alterations , in these Rules of reading ; yet as they are pointed , they make out incomparably more clearly the Christian faith , then any ancient Translations of those places whatever . Johannes Isaac , a converted Jew , lib. 1. ad Lindan . tels us that above 200 Testimonies about Christ may be brought out of the Originall Hebrew , that appeare not in the vulgar latine , or any other Translation . And Raymundus Martinus ; noverint quae ejusmodi sunt ( that his who blamed him for translating things immediately out of the Hebrew , not following the vulgar latine ) in plurimis valde sacrae scripturae locis veritatem multo planius atque perfectius pro fide Christiana haberi in litera hebraica 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 , when extended or greatned by way of engraving or embossing any thing they shall be put upon , or cut in . Why may we not think they were invened for that purpose : namely to engrave on vessels , & to stamp on coyne , & so came to be of some use in vvriting also . Their shape and frame promises some such thing . And this is rendred the more probable from the practise of the Aegyptians , vvho as Clement Alexan : tells us , had 3 sorts of letters , one vvhich he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvith vvhich they vvrote things of common use ; another termed by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by the Priests in the sacred vvritings : and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vvhich also vvas of tvvo sorts , simple and symbolicall . Seeing then it was no unusuall thing to have sundry sorts of letters for sundry purposes , it is not improbable that it vvas so also among the Jevvs : Not that they vvrote the sacred vvritings in a peculiar character , as it vvere to hide thē , which is declaimed against , but only that the other Character might be in use for some purposes vvhich is not unusuall : I cannot think the Greeks of old used only the unciall letters , vvhich yet vve knovv some did ; though he did not , vvho vvrote Homers Iliads in no greater a volume , then would go into a nutshell . Sect. 4. But if that should be granted , that cannot be proved , namely that such a Change was made ; yet this prejudices not them in the least , who affirme Ezra and the men of the great Congregation to have been the Authors of the Points , seeing the Authors of this rumour affixed , that as the time wherein the old Hebrew letters were excommunicated out of the Church ; together with the Samaritans . Nay it cast a probability on the other hand , namely that Ezra laying aside the old letters because of their difficulty , together with the new , introduced the points to facilitate their use . Nor can it be made to appeare that the Samaritan letters had never any vowels affixed to them . Postellus affirmes that the Samaritans had points in the dayes of Hierome , and that their losse of them is the cause of their present corrupt reading . Punctis hodie quae habebant Hieronimi temporibus carent : leguntque sine punctis admodum depravatè . Postell . Alphab . 12. lingua : There were alwaies some copies written without vowels , which might be preserved , and the other lost . That people ( if we have any thing from them , ) being wicked , ignorant , sottish , superstitious , Idolatrous , rejectors of the greatest part of the Scripture , Corruptors of what they had received , might neglect the taske of transcribing Copies with Points , because a matter of so great Care and diligence to be performed aright . Nor is it improbable , what ever is pretended to the contrary , that continuing in their sepation from the people of God , they might get the Law written in a Character of their own choosing , out of hatred to the Jews . Now let any man judge , whither from this heap of Uncertaintyes any thing can arise with the face of a Witnesse , to be admitted to give Testimony in the cause in hand . He that will part with his possession on such easy Tearms , never found much benefit in it . Sect. 5. 2 The Constant Practice of the Jews in preserving in their Synagogues one Book , which they almost adore , written without points , is alleadged to the same purpose ; for what do they else hereby but tacitely acknowledge the Points to have an humane Originall . An : But it is certaine they do not so acknowledge them , neither by that practise , nor by any other way ; it being the constant Opinion and perswasion of them all , ( Elias only excepted ) that they are of a divine extract ; And if their Authority be to be urged , it is to be submitted unto in one thing , as well as in another . 2 The Jews give a threefold account of this practise . First , the difficulty of Transcribing Copies without any failing , the least rendring the whole book as to its use in their Synagogues , profane . 2 The liberty they have thereby , to draw out various Senses , , more eminent as they say , indeed more vaine and curious , then they have any advantage to doe , when the reading is restrained to one certaine sense by the vowels and accents . 3 To keep all Learners in dependance on their Teachers , seeing they cannot learn the mind of God , but by their Exposition : Rab : Azarias : lib. Jmre Bina : cap. 59. If these Reasons satisfie , not any as to the ground of that practise , they may be pleased to enquire of them for others , who intend to be bound by their Authority ; That the Points were invented by some late Massorites , they will not informe them . For Jesuiticall stories out of China , they are with me for the most part of the like credit with those of the Jews in their Talmud ; He that can believe all the miracles , that they worke , where men are not warned of their jugling , may credit them in other things . However , as I said , I do not understand this Argument ; the Jews keep a book in their Synagogues without points , therefore the points and accents were invented by the Tiberian Massorites ; when they never read it , or rather sing it , but according to every point and accent in ordinary use . Indeed the whole profound mystery of this businesse seems to be this ; that none be admitted to read or sing the Law in their Synagogues , untill he be so perfect in it , as to be able to observe exactly all points and Accents , in a book wherein there are none of them . Sect. 6. 3. The testimony of Elias Levita , not only as to his own judgment , but also as to what he mentions from Aben Ezra and others , is insisted on . They affirme , saith he , that we have received the whole Punctation from the Tiberian Massorites . An. It is very true , that Elias was of that judgment ; and it may well be supposed , that if that Opinion had not fallen into his mind , the world had been little acquainted with it at this day . That by receiving of the punctation from the Tiberians , the Continuation of it in their School , not the invention of it is intended by Aben Ezra , is beyond all exception evinced by Buxtorfius . De Punct . Antiq. p. 1. cap. 3. Nor can any thing be spoken more directly to the contrary of what is intended , than that which is urged in the Prolegomena from Aben Ezra , comment . in Exod. 25. 31. where he affirmes that he saw some books examind in all the letters , and the whole punctation by the wise men of Tiberias ; namely to try , whether it were done exactly , according to the patterns they had . Besides all Elias Arguments are notably answered by Rabbi Azarias ; whose Answers are repeated by Joseph de Voysin in his most learned observations , on the Proemium of the Pugio fidei , pag. 91. 92. And the same Azarias shews the consistency of the various opinions that were among the Jews about the vowels , ascribing them as to their virtue and force , to Moses , or God on mount Sinai ; as to their figure and character to Ezra ; as to the restauration of their use , unto the Massorites . Sect. 7. 4. The silence of the Miskna Gemara , or whole Talmud concerning the Points is further urged . This Argument is also at large discussed by Buxtorfius , and the instances in it answered to the full : nor is it needfull for any man to adde any thing further , untill what he hath discoursed to this purpose be removed . See part . 1. cap. 6. See also Glassius lib. 1. Tract . 1● de Text. Hebrai punctat : who gives instances to the contrary ; yea and the Talmud its selfe in Nedarim , or of vowes chap. 4. on Nehem. 8. 8 ▪ do plainly mention them : and Treatises antienter than the Talmud cited by Rabbi Azarias in Jmre Binah expresly speaks of them . It is to me a sufficient evidence , able to overbeare the conjectures to the contrary , that the Talmudists both knew , and in their Readings were regulated by the points now in use , in that , as many learned men have observed , there is not one Text of Scripture to be found cited in the Talmud , in any other sense , as to the literall reading and meaning of the word , then only that which it is restrained unto by the present punctation : when it is known that the Patrons of the Opinion under Consideration , yeeld this constantly as one Reason of the 70 Translators reading words and sentences otherwise then we read them now in our Bibles ; namely , because the books they used were not pointed , whereby they were at liberty to conjecture at This or That sense of the Word before them . This is one of the maine Pillars of Capellus his whole fabrick in his Critica Sacra . And how it can be fancied there should be no variety between our present reading and the Talmudists , upon supposition they knew not the use of Points , I know not . Is it possible , on this supposition , there should be such a Coincidence between their and our present punctation ; whereon the same principle , it seems , there are so many variations by the 70 and the Chaldee Paraphrast ? Sect : 9. 5. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are pleaded in the next place to this purpose , I shall speak afterwards . The difference in them is in the Consonants , not in the Vowels , which yet argues not that there were no vowels , when they were collected , or disposed as now we find them . Yea that there were no vowels in the Copies from whence they were collected ( if they were so Collected ) may be true ; but that that Collection was made any later for the maine of it , then the daies of Ezra , doth not appeare . Now whatever was done about the Scripture in the Judaicall Church , before the times of our Saviour , is manifest to have been done by Divine Authority , in that it is no where by him reproved : but rather the integrity of every word is by him confirmed . But of these things distinctly by themselves afterwards we are to speak . Sect. 10. A sixth Argument for the novelty of the Points is taken from their number ; for whereas it is said all kinds of sounds may be expressed by 5 vowels , we are in the present Hebrew punctation supplied with 14 or 15 : which as it is affirmed , manifests abundantly that they are not Coaevous or Connaturall to the language it selfe , but the Arbitrary , artificiall invention of men , who have not assigned a sufficient difference in their force and sound to distinguish them in pronunciation . But this objection seems of small importance . The ground of it is an Apprehension , that we still retaine exactly the true pronuntiation of the Hebrew Tongue , which is evidently false . It is now neer 2000 years , since that Tongue was vulgarly spoken in its purity by any people or nation . To imagine that the True , exact , distinct pronunciation of every Tittle and syllable in it , as it was used by them , to whom it was vulgar and naturall , is communicated unto us , or is attainable by us , is to dreame pleasantly whilst we are awake . Aben Ezra makes it no small matter that men of old knew aright how to pronounce Camets Gadol . Saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men of Tiberias , also the wise men of Aegypt and Africa knew how to read Camets Gadol . 2 Even the distinct force of one Consonant , and that alwaies radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is utterly lost , so that the present Jews know nothing of its pronuntiation . 3 Nor can we distinguish now between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Though the Jews tell us that the wise men of Tiberias could do so 1200 years agoe ; as also between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the distinct sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so obvious unto us . The variety of Consonants among many nations , and their Ability to distinguish them in pronuntiation , makes this of little Consideration . The whole nation of the Germanes distinguish not between the force and sound of T and D , whereas the Arabick Dal and Dhsal , Dad , Ta and Da manifest how they can distinguish those ●ounds . Nor are the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answered distinctly in any other language ; to distinguish some of which , Good old Hjerome had his Teeth filed by the direction of his * Nicodemus . 6. The truth is , the Hebrews have but 10 vowels , 5 long , and 5 short , or 5 great and 5 lesse ; Sheva is but a servant to all the rest ; and its addition to Segol and Patha makes no new vowels . To distinguish between Camets Hateph , and Hateph Camets there is no Colour . Seven only of them , as Morinus hath manifested out of R. Jehuda Chiug , one of the first Grammarians among the Jews , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called ( of old ) Kings , or the chiefe Rulers of all the motions of the letters . So that indeed they have not so many figures to distinguish sounds by , with all their vowels , as have the Greeks . Besides the 7 vowels they have twelve dipthongs , and three of them as to any peculiar sound as mute as Sheva . It is true , Pliny tells us that Simonides Melicus found out two of the vowels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he did also two Consonants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but surely he did so , because he found them needfull to answer the distinct sounds used in that language , or he had deserved little thanks for his invention . Speaking lately with a worthy learned friend , about an universall Character , which hath been mentioned by many , attempted by divers , and by him brought to that perfection , as will doubtlesse yeild much , if not universall satisfaction unto learned and prudent men , when he shall be pleased to communicate his thoughts upon it to the world ; we fell occasionally on the difference of apert sounds or vowells , which when I heard him with good Reason affirme to 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 Rotundū , 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. ●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 Vowels ; in his Epistle to Evagrius , Epist . 126 : nec refert utrum Salem an Salim nominetur , cū vocalibus in medio litteris perrarò utantur hebraei ; if they did it perrarò , they did it ; and then they had them ; though in those dayes to keep up their credit in teaching , they did not much use them ; nor can this be spoken of the sound of the Vowels , but of their figures . for surely they did not seldome use the sounds of Vewels , if they spake often : And many other Testimonies from him may be produced to the same purpose . Sect. 13. Morinus in his late Opuscula Hebraea Samaritica , in his Digression against the Hebrew points and Accents the first part pag : 209 : brings in a new Argument to prove that the puncta vocalia were invented by the Jewish Gramarians , however the distinction of sections might be before . This he attempts out of a discourse of Aben Ezra concerning the successive meanes of the preservation of the Scripture : first by the men of the great Synagogue , then by the Massorites , then by the Grammarians . As he assignes all these their severall workes , so to the Grammarians the skill of Knowing the progresses of the holy tongue , the generation of the Kingly points and of Sheva , as he is by him there cited at large . After he labours to prove by sundry instances , that the Puncta vocalia are by him called Reges , and not the Accents as is now the use . And in the Addenda to his booke praefixed to it , he triumphs upon a discovery that the vowels are so called by Rabbi Jehuda Chiug the most Antient of the Jewish Grammarians . The busines is now it seemes quite finished ; and he cryes out ; Oculis aliorum non egemus amplius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc sumus . A sacrifice is doubtlesse due to this dragge of Morinus . But quid dignum tanto . Sect. 14. 1 The place insisted on by him out of Aben Ezra , was some yeares before produced , weighed and explained by Buxtorfe out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the standard of the holy tongue , De punct . Orig. Part. 1. pag. 13. 14. cap. 3 : and it is not unlikely , from Morinus his Praeface to his Consideration of that place , that he fixed on it some yeares agoe , that he learned it from Buxtorfius , by the provision that he layes in against such thoughts ; for what is it to the Reader when Morinus made his Observations ; The manner of the men of that society in other things gives sufficient grounds for this suspicion . And Simeon de Muys intimates that he had dealt before with the Father as he now deales with the Son. Censur . in Excercitat . 4. cap. 7. pag. 17 : himselfe with great and rare ingenuity acknowledging what he received of him . Ass . Text. Heb. ver . cap. 5. Dicésve me haec omnia mutuatum à Buxtorfio ? quidni verò mutuor , si necesse erit . But what is the great discovery here made ? That the puncta vocalia are some of them called Reges ; The accents have now got that Appellation ; some of them are Reges , and some ministri : So that the present state of Things , in reference to Vowels and Accents is but Novell . 2ly . That the Grammarians invented these regia puncta as Aben Ezra sayes . Sect. 15. But I pray what cause of Triumph or boasting is in all this goodly discovery ? was it ever denyed by any , that the casting of the names of the vowels and accents , with the Titles was the worke of the Grammarians ; was it not long since observed by many that the 5 long Vowels with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were called of old Reges ? And that the distinction of the Vowels into long and short was an invention of the Christians rather than Jewish Grammarians ; the Jewes calling them some absolutely reges , some great and small , some matres & filias . But then saith he , the Grammarians were the Inventours of these points , why so ? Aben Ezra refers this unto the worke of the Grammarians , to know the progresses of the holy tongue , the generation of those things , &c : but can any thing be more evident against his designe than his owne testimony ? It was the worke of the Grammarians to know these things , therefore not to invent them ; Did they invent the Radicall and servile Letters ? Surely they also then invented the tongue ; for it consists of letters Radicall and Servile , of points and accents ; & yet this is also ascribed to them by Aben-Ezra . But it is well that Morinus hath at length lighted upon R. Jehuda Chiug : His Opinion before was collected out of Kimchi , Ephodius , Muscatus and others . But what sayes he now himselfe ? for ought appeares by what we have quoted by Morinus , he is like to prove a Notable witnesse of the Antiquity of the points . It may be well supposed that Morinus writing on set purpose against their Antiquity would produce that Testimony which in his whole Authour was most to his purpose ; And yet he fixes on one , wherein this Antient Grammarian who lived about the yeares of Christ . 1150 , or 1200 ; gives us an account of the points with their names without the least intimation of any thing to the impeachment of their Divine Originall ; So also the same Aben Ezra on Psal . 9. vers . 7 : tels us , of one Adonim Ben-lafrad who long before this R. Jehuda found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an ancient Copy . And therefore when Morinus comes to make the Conclusion of his Argument , discovering it seemes himselfe the folly of the pretence , that the points were invented by the Grammarians , the last sort of men mentioned by Aben Ezra , he sayes , procul omni dubio est , & luce meridianâ clarius Aben Ezram sensisse omnium Vocalium punctationem à Massorithis Tiberiensibus , & Grammaticis , qui hos sequuti sunt Originem ducere . But of these Massorites there is not one word in the premises , nor is any such thing assigned unto them by Aben Ezra ; But quite another imployment , of making an hedge about the Law by their observations on all the words of it ; And had he dreamed of their inventing the points , he would sure enough have assigned that worke to them ; and for the Grammarians , his owne Testimony lyes full to the Contrary . Sect. 16. And these are the heads of the Arguments insisted on by Capellus and others , and by these Prolegomena , to prove the Hebrew punctation to be an invention of the Jewes of Tiberias 500 yeares or more after the incarnation of Christ . Brevis Cantilena , sed longum Epiphonema . As I have not here designed to answer them at large , with the various instances produced to give Countenance unto them , ( Nor is it needfull for any so to doe , untill the Answer already given to them be removed ) so by the specimen given of their nature and kind , the sober and pious Reader may easily judge whether there be any force in them , to evert the perswasion opposed by them ; Grounded on the Catholicke tradition and consent of the Jewes , The uncontradicted reception of them absolutely , without the least Opposition all the world over by Jewes and Christians , the very nature of the punctation it selfe following the Genius of the language not arising or flowing from any Artificiall Rules , the impossibility of assigning any Authour to it since the dayes of Ezra , but only by such loose conjectures and imaginations as ought not to be admitted to any plea and place in this weighty Cause ; All attended with that great uncertainty , which without their owning of these points to be of divine Originall we shall be left unto , in all Translations and expositions of the Scripture . It is true ; whilest the Hebrew language was the Vulgar tongue of the nation , and was spoken by every one uniformely every where , It had been possible , that upon a supposition that there were no points , men without infallible guidance and direction might possibly affix notes and figures , which might with some exactnesse answer the Common pronuntiation of the Language , and so consequently exhibit the true and proper sense and meaning of the words themselves . But when there had been an interruption of a 1000 yeares in the Vulgar use of the language , it being preserved pure only in one Booke ; to suppose that the true and exact proauntiation of every letter , tittle and syllable was preserved alive by or all Tradition , not written any where , not Commonly spoken by any , is to build Townes and Castles of imaginations , which may be as easily cast downe as they are erected , Yet unlesse this be supposed , ( which with no Colour of reason can be supposed , which is yet so , by Capellus and the learned Authour of the Prolegomena ) it must be granted , that the great Rule of all present Translations , expositions , and Comments , that have been made in the Church of God for some 100 d. of yeares , is the Arbitrary invention of some few Jewes , living in an obscure Corner of the world under the Curse of God , in their unbeliefe and blindnesse . The only Reliefe in the Prolegomena , against this amazing inference , is , as was said , that the Massorites affixed not the present punctation arbitrarily , ( so also Capellus ) but according to the Tradition they had received . What weight is to be laid upon such a Tradition for neere a Thousand yeares ( above according to Morinus ) is easily to be imagined . Nor let men please themselves with the pretended facility of learning the Hebrew language without Points and Accents , and not only the language , but the true & proper reading and distinction of it in the Bible . Let the Points and Accents be wholy removed , and all Apprehensions of the sense arising , by the restraint and distinction of the words as now pointed ; and then turne in the drove of the Learned Criticks of this Age upon the noted Consonants , and we shall quickly see what wofull worke , yea Havocke of sacred Truth will be made amongst them . Were they shut up in severall Cells , I should scarcely expect the Harmony & agreement amongst thē , which is fabulously reported to have been in the like case among the 70. The Jewes say , & that truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man can lift up his tongue to read without punctation . And , si rationi in his & similibus dominium concedamus , toti mutabuntur libri , in literis , vocibus , & sententiis , & sic res ipsa quoque mutabitur . lib. Cosri . 1. Par. 3. pag. 28. And thus have I with all possible brevity vindicated the position formerly insisted on , from this grand exception , which might be justly feared from the principles laid downe in the Prolegomena . CHAP. VI. 1 Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Their nature and Originall . The difference is in the Consonants . 3. Morinus vaine Charge on Arias Montanus . 4. The senses of both Consistent . 5. Of the great Congregation . The spring and rise of these various Readings . 6. The judgment of the Prolegomena about them , their order twise over in the Appendix . 7. The rise assigned to them . 8. Considerd . 9. Of Capellus his Opinion and the danger of it . Sect. 1. VVE are not as yet come to a Close . There is another thing agitated in these Prolegomena , and represented in the Appendix , that may seeme to derogate from the Universality of my Assertion , concerning the entire preservation of the Originall Copies of the Scripture . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the seriptio and lectio , or scriptum and lectum , is that which I intend . The generall nature of these things is knowne to all them that have looked into the Bible . One word is placed in the line , and another in the margin ; the Word in the line having not the Points or Vowels affixed to it that are its owne , but those that belong to the Word in the Margin ; Of this sort there are in the Bible 840 , or thereabouts ; for some of the late Editions by mistake or oversight , doe differ in the precise number . All men that have wrote any Considerations on the Hebrew Text have spoken of their nature in General ; So hath the Authour of these Prolegomena . As to our present Concernment , namely to manifest that from them no Argument can tye us to the corruption of the Originall , the ensuing Observation concerning them may suffice . Sect. 2 1. All the difference in these words is in the Consonants , not at all in the Vowels . The Word in the margin ownes the Vowels in the line , as proper to it ; and the Vowels in the line seeme to be placed to the Word whereunto they doe not belong , because there is no other meet place for them in the line where they are to be continued as belonging to the Integrity of the Scripture . Sect. 3. Morinus to manifest his rage against the Hebrew Text , takes from hence Occasion to quarrell with Arias Montanus , and to accuse him of ignorance and false dealing ; De Heb. Text. sincer . Excer . 1. cap. 4. pag. 40. The pretence of his quarrell he makes to be , that Arias affirmes the greatest part of these Various lections to consist in some differences of the points ; for which purpose he cites his words out of his preface to his Collection of Various lections . Maxima in his lectionibus Varietatis pars in hujusmodi punctorum discrepantia Consistit , ut toto hujus Mazzoreth sive variarum lectionum volumine demonstratur . Whereunto he subjoines , mira assertio ne una quidem in punctis sita est . Catalogum plurimorum ipse ad finem praefationis adtexuit . Et Varietates omnes sunt in literis , nulla in punctis . Confidentius scribo omnium variarum lectionum quas Judaei appellant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keri & Ketib : de quibus agit Arias nulla prorsus ad puncta pertinet . Iterū confidentius , &c. Would not any man think but that the man had made here some great discovery , both as to the nature of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also to the ignorance of Arias , whom he goes on to reproach as a Person unacquainted with the Massora , and with the Various lections of Ben-Asher , and Ben-Nepthali , of the East and Westerne Jewes , at the end of the Venetian Bibles ; which Bibles he chiefly used in the printing of his own . And yet on the other hand , men acquainted with the Ability and great deserving of Arias , will be hardly perswaded , that he was so blind and ignorant as to affirme the greatest part of the variety he spoke of consisted in the changing of Vowels , and immediately to give instances , wherein all he mentions consists in the change of Consonants only . But what if all this should prove the ignorance and prejudice of Morinus ? First to his redoubled Assertion about the difference of the Keri and Ketib in the Consonants only , wherein he speakes as though he were blessing the world with a new and strange discovery , it is a thing knowne lippis & Tonsoribus , & hath been so since the dayes of Elias Levita ; What then intended Arias Montanus to affirme the Contrary ; hic nigri succus loliginis , haec est aerugo mera ; he speakes not at all of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but merely of the anomalous pointing of words , in a various way from the Genius of the tongue , as they are observed and reckoned up in the Massora , of other Varieties he speakes afterward ; giving a particular account of the Keri Uketib , which whether he esteemed Various lections nor no , I know not . Non si te superis aeques . But all are ignorant , who are not of the mind of an aspiring Jesuite . Sect. 4. That the difference in the sense taking in the whole context , is upon the matter very little or none at all ; at least each word , both that in the line and that in the margin , yeeld a sense agreeable to the Anology of faith . Of all the Varieties that are found of this kind , that of two words , the same in sound but of most distinct significations , seemes of the greatest importance ; Namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 or 15 times where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not , is in the Text ; the margin notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him , or his , to be read . But yet though these seeme Contrary one to the other , yet where ever this falls out , a sense agreable to the Analogie of faith ariseth fairely from either word . As to give one or two instances : Psal : 100. verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made us , and not we our selves , The Keri in the margin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his , giving this sense ; he hath made us , and his we are ; The verbe Substantive being included in the pronounce . So Isa . 63. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their afflictions or straights , no straightnesse ; So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straightnesse or affliction was to him , or he was straightened or afflicted : In the first way , God signifieth that when they were in their outward straights , yet he was not straightned from their reliefe ; in the other , that he had Compassion for them , was afflicted with them , which upon the matter is the same ; And the like may be shewed of the rest . Sect. 5. I confesse I am not able fully to satisfy my selfe in the Originall and spring of all this Variety , being not willing meerly to depend on the Testimony of the Jewes , much lesse on the conjectures of late innovators . To the uttermost length of my view , to give a full account of this thing , is a matter of no small difficulty . Their Venerable Antiquity , and unquestionable Reception by all Translatours gives them sanctuary from being cast downe from the place they hold by any mans bare Conjecture . That which to me is of the greatest importance , is , that they appeare most of them to have been in the Bibles , then , when the Oracles of God were Committed to the Jews , during which time we find them not blamed for adding or altering one word or Tittle . Hence the Caldee Paraphrast often followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which never was in the Line whatever some boastingly conjecture to the contrary : and sometimes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which seemes to me most probable is , that they were Collected for the most part of them , by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the Great Congregation . Some indeed I find of late ( I hope not out of a designe to bring all things to a further Confusion about the Originall ) to question whether ever there were any such thing as the great congregation . Morinus calls it a Judaicall figment . Our Prolegomena question it . Prol. 8. Sect. 22. But this is only to question , whether Ezra , Nehemiah , Josua , Zacharie , Haggai & the rest of the leaders of the people in their returne from the Captivity , did set a Sanydrym according to the institution of God , and labour to reforme the Church & all the Corruptions that were crept either into the Word or worship of God. I see not how this can reasonably be called into question , if we had not to confirme it the Catholicke tradition of Jews and Christians . Neither is it called the great Congregation from its number , but eminency of persons . Now on this supposition it may be granted that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the books of these men themselves Ezra and the rest , were collected by the succeeding Churches . Unlesse we shall suppose with Anisworth , that the Word was so received from God , as to make both necessary . And if we know not the true Cause of its being so given , we have nothing to blame but our owne ignorance , this not being the Only Case wherein we have reason so to doe . Our last Translation generally rendreth the word in the Margent noteing also the Word in the line where there is any Considerable difference . Those who have leisure for such a worke , may observe what choyce is used in this Case by old and Moderne Translatours . And if they had not believed them to have had an Authoritative originall beyond the impeachment of any man in these dayes , they could not fairly and honestly have used both line and margin as they have done . Sect. 6. What sayes now our Prolegomena , with the Appendix unto these things . 1. We have them in the Appendix represented unto us in their own order according as they are found in the bookes of the Scriptures ; And then over againe , in the order and under the heads that they are drawne and driven unto by Capellus ; A taske , that learned man tooke upon himselfe , that he might in the performance of it , give some Countenance to his Opinion , that they are for the most part Criticall Emendations of the Text , made by some late Massorites , that came no man knowes whence ; that lived no man knowes where , nor when . Thus whereas these Keri Uketib , have the only face and appearance upon the matter , of Various lections upon the old Testament , ( for the Jewes Collections of the Various Readings of Ben Asher and Ben Nepthali , of the Orientall and Occidentall Jewes , are of no Value , nor ever had place in their Bible and may be rejected ) the unwary Viewer 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 to all places , as well as to any ? and may not men plead so for every variation made by the Seaventy from the Originall ; they had other Copies then any now are extant ; better all old Translations should be consumed out of the Earth , then such a figment should be admitted . That there are innumerable other Reasons to be assigned of the Variations from the Originall ; as the Translatours owne inadvertency , negligence , Ignorance , ( for the wisest see not all , ) desire to expound and cleare the sense , & , as it was likely , of altering & varying many things from the Originall , with the innumerable corruptions & Interpolations that have befallen that Translation , indifferently well witnessed unto by the various lections exhibited in the Appendix , it were easy to manifest ; seeing then , that neither the care of God over his Truth , nor the fidelity of the Judaicall Church whilest the Oracles of God were committed thereunto , will permit us to entertaine the least suspicion , that there was ever in the world any Copy of the Bible differing in the least from that which we enjoy , or that those we have are corrupted as is pretended ; and seeing that the Authours of that insinuation cannot produce the least testimony to make it good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the mercy and goodnesse of God in the entire unquestionable possession of his Oracles once committed to the Jewes , and the faith therein once committed to the Saints . But now to suppose , that such indeed hath been the condition of the holy Bible in it's Originalls as is pretended let us consider whether any reliefe in this case be to be expected from the Translations exhibited unto us with much paines , care , and diligence in these Biblia-Polyglotta , and so at once determine that Question , whether this be any part of the use of Translations , be they never so ancient , namely to correct the Originals by , leaving further discussion of sundry things in and about them to other Exercitations . Sect. 7 1. That all , or any Translation , may be esteemed usefull for this purpose , I suppose without any contention it will be granted . ( 1. ) That we be certaine concerning them , that they are translated out of the Originalls themselves , and not out of the Interpretations of them that went before them ; for if that appeare , all their Authority as to the businesse enquired after , falls to the ground , or is at best resolved into that former , whence they are taken , if they are at agreement therewith ; otherwise they are a thing of naught ; and this one consideration , will be found to lay hold of one moiety of these Translations : 2ly That they be of venerable Antiquity , so as to be made when there were other Copies of the Originall in the world besides that which we now enjoy . 3ly . That they be knowne to be made by men of ability and integrity , found in the faith , and conscientiously carefull not to adde or detract from the Originalls they made the Translation out of ; If all these things at least , concurre not in a Translation , it is most undenyably evident that it can be of no use , as to assist in the finding out what corruptions have befallen our Copies ; and what is the true Lection of any place about which any differences do arise . Let us then , as without any prejudice in our selves , so without ( I hope ) any offence to others , very briefly consider the state and condition of the Translations given us in the Biblia Polyglotta as to the Qualifications layd downe . Sect. 8. Let us then take a view of some of the chiefest of them without observing any order ; seeing there is no more Reason for that which is layd down in this Appendix then for any other that may be fixed on ; I shall begin with the Arabick , for the honour I beare to the renounedly learned publisher of it & the various lections of the severall Copies thereof ; and the rather because he hath dealt herein with his wonted candor , giving in a cleare and learned account of the Originall and Nature of that Translation , which I had for the substance of it , received from him in a discourse before , wherein also he gave me a satisfactory account concerning some other translations , which I shall not need now to mention ; though I shall only say his judgment in such things is to be esteemed at least equall , with any now alive . Then he tells us upon the matter that this Translation is a Cento made up of many ill suted pieces , there being no Translation in that Language extant ; I speake of the old Testament ; 2ly . For the Antiquity of the most ancient part of it was made about the yeare 4700 of the Jews account , that is of Christ 950. 3ly . It was as to the Pentateuch translated by R : Saadias Haggaon . 4ly . That it is interpreted & changed in sundry things by some other persō . 5ly . That he who made these chāges seem'd to have so done that he might the better thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to some particular Opinion of his own , whereof sundry instances are given . 6ly . That he seemes to have been a Mahumetan , or at least much to have favoured them , as appeares from other Evidences , so from the inscription of his worke with that soleme motto taken out of the Alcoran , in nomine Dei miseratoris , misericordis . 6ly . It may be thought also that some other , a Jew , or a Samaritan had his hand in corrupting the last Translation . 7ly . Who thought to stamp a divine Authority upon his particular Opinions . 8ly . That the foundation of this Translation now printed bein that of Saadias , it is observable that he professeth , that he did both adde and detract according as he thought meet , that so he might set out , the hidden ( Cabbalisticall ) understanding of the Scripture . 9ly . That the other Arabick Translations that are extant , are out of the Seventy : either immediately , or by the Syriack which was Translated out of it : on these and the like heads doth that Oracle of the Easterne learning , who hath not only ( as some ) learned the words of some of those Languages , but searched with great diligence and judgment into the nature of the learning extant in them , and the importance of the Bookes we have , discourse in that preface . It is the way of Sciolists when they have obtained a little skill in any language or science to perswade the World that all worth and wisdome lyes therein ; men throughly learned , and whose learning is regulated by a sound Judgment , know that the true use of their abilities consists in the true suiting of men to a cleare acquaintance with truth . In that kind , not only in this particular are we beholding to this Worthy learned Person . I suppose there will not need much arguing , to prove that this Translation though exceeding usefull in its own place , and kind , yet is not in the least a fit remedy to relieve us , against any pretended corruption in the Originall , or to gather various lections different from our present Copy by ; Well may it exercise the ability of learned men , to consider wherein and how often it goes , off from the Rule of faith ; But Rule in in its selfe , and upon its own account , coming short of all the necessary Qualifications layd downe before , it is none . Should I now goe to gather instances of the failings of this Translation , open and grosse , and so proceed with the rest , I think I might make a Volume neare as bigge as that of various lections , now afforded us : but I have another manner of account to give of my houres then so to spend them . Sect. 9. Whether the Syriack Translation be any fitter for this use , any one who shall be pleased to consider & weigh it , will easily discover . It seemes indeed to have been made out of the Originall , at least for some part of it ; or that the Translation of the 70 hath been in many things changed since this was made , which I rather suppose . But when , where , or by whom , it doth not appeare ; nor doth it in many things seeme to have any respect at all unto the Hebrew ; the note at the close of the Prophets I suppose to proceed rather from the Scribe of that Individuall Copy , than the Translatour ; but that the Reader may see what hands it hath passed through , he may take it as it s rendered by the learned Authour of the Annotations on that Translation ; Explicit Malachias sive libri 12 Prophetarum , quorum oratio perpetuò nobis adsit , Amen ; precibúsque ipsorum , precibúsque omnium sanctorum , sodalium ipsorum praesertìm virginis , quae Deum peperit , omnium Sanctorum matris quae pro genere Adami intercedit , propitius sit Deus Lectori & Scriptori Peccatori , & omnibus sive verbo sive opere , ipsis participantibus ; but this good Conclusion is as I suppose from the Scribe , the usuall negligence of whom in his worke is frequently Taxed in the collection of various readings , as pag. 8. & alibi . Now though I confesse this Translation to be very usefull in many things , and to follow the Originall for the most part , yet being made as yet I know neither when nor by whom , in sundry places evidently following another Corrupt Translation , having passed through the hands of men ignorant and suspitious , against whose frauds and folly , by the reason of the paucity of Copies we have no reliefe , I question whether it may be esteemed of any great use of importance , as to the End enquired after . Sect. 10. Of the Samaritan Pentateuch both Originall and Translation we shall not need to adde much ; What the people from whom it hath its denomination were , is knowne ; nor have the Enquiries of Scaliger , or Morinus , added any thing to what is vulgarly knowne of them from the Scripture , & Josephus ; In a word , an Idolatrous , Superstitious , wicked people they were , before they were subdued by Hyrcanus ; afterwards they continued in the Seperation from the true Church of God ; & upon the Testimony of our Saviour had not Salvation among them . When they received their Pentateuch is uncertaine ; Uncertaine also how long they kept it ; that they corrupted it whilest they had it , is notuncertaine ; They are charged to have done so by the Jewes in the Talmud , and the instance they give abides to this day ; Deut. 11. 30. They have added Sichem to the Text , to give Countenance to their abominations . And openly in Deut. 27. 4 : where God gives a command that an Altar should be set up on mount Ebal , they have wickedly and nefariously corrupted the Text and put in Gerizim . Now one such voluntary corruption made on set purpose to countenance a sinne , and false worship , is enough to lay low the Authority of any Copy whatever . The Copy here printed was brought out of the East from Damascus not long since . It appeares to have been 230 yeares old saith Morinus in the account of it , Opusc . Samar . praefat : ad Translat Samarat : As I sayd before , that any Samaritans doe as yet remaine is uncertaine ; some few Jews there are that walke in that way , here and there a few families . Now that this Pentateuch which was never as such committed to the Church of God , that had its rise no man knowes by whom , and that hath been preserved no man knowes how , knowne by few , used by none of the ancient Christians , that hath been voluntarily corrupted by men of corrupt minds to countenance them in their folly , should be of any Authority upon its own single account to any end or purpose , especially to vye with the Hebrew Text , men that have not some designe that they publickly owne not , will scarce contend . The places instanced in by Morinus to prove its integrity above the Hebrew Copy , as to the solution of difficulties by it , in Gen : 11. 29 , 31. Exod. 12. 40 ; doe evedently prove it corrupt ; any man that will consider them will find the alterations purposely made to avoid the difficulties in those places , which is one common evidence of Corruption , in Gen. 11. 31 : 60 yeeres are cut off from the life of Tera to make the Chronologie agree ; and that of Exod. 12. the dwelling of the Children of Israel and their Fathers , when they dwelt in the land of Canaan , and in the land of Aegypt , was 430 yeares , is a plaine Comment or Exposition on the Text , nor would Hierome , who had this Copy , make any use of it , in these difficulties . Might I goe over the rest of Morinus his instances whereby he seekes to credit his Samaritan Copy , which we have in these Biblia Polyglotta , I could manifest that there is scarce one of them , but yeelds a cleare Argument of Corruption in it , upon some of the best grounds that we have to judge of the sincerity or corruption of any Copy ; and if this Pentateuch had been of any credit of old , it would not have been omitted , yea as it seemes utterly rejected as a thing of nought , by Origen in his diligent collection of the Originall and Versions . But we are in a way and businesse , wherin all things are carried to and fro by conjectures ; and it were no hard taske to manifest the utter uncertainty of what is fixed on as the Originall of this Pentateuch , by the Authour of the Prolegomena , or to reinforce those conjectures which he opposeth ; but that is not my present work ; nor do I know that ever it will be so . But I must for the present say ; That I could have been glad , that he had refrained the close of his discourse , Sect. 2 : wherein from the occasionall mention of the Samaritan liturgie , and the pretended antiquity of it , he falls not without some bitternesse of spirit on those who have laid aside the English service book ; It were not ( in the Judgment of some ) imprudently done , to reserve a triumph over the Sectaries ; to some more considerable Victory , then any is to be hoped from the Example of the Samaritans : Were they all Barbars , and Porters , and Alehousekeepers , yet they might easily discerne , that the example and president of a wicked people , forsaken of God , and forsaking of him , to whom the promise of the Spirit of Supplications , was never made , nor he bestowed upon them , is not Cogent unto the people of Christ under the new Testament ; who have the promise made good unto them . And much more unto the same purpose will some of them be found to say , when men of wisdome and learning who are able to instruct them , shall condiscend personally so to doe . But I shall forbeare , what might farther be spoken . The Chaldee Paraphrase is à Cento also . The Targum of Jonathan is ancient , so also is that of Onkelos ; they are supposed to have been made before , or about the time of our Saviour . Some of the Jewes would have Jonathan to have lived not long after Ezra . Others that he was the chiefe Disciple of Hillel about an 100 yeares before Christs Incarnation ; some are otherwise minded , and will not own it to be much older than the Talmud : but as yet I see no grounds sufficient to overthrow the received opinion . The other parts , of the Scripture were Paraphrased at severall times , some above 500 yeares after our Saviour , and are full of Talmudicall fancies , if not fables ; as that on the Canticles . That all these Targums are of excelent use is confessed , and we are beholding to the Biblia Polyglotta for representing them in so handsome an order and place , that with great facility they may be compared with the Originall . But as to the end under Consideration , how little Advantage is from hence to be obtained these few ensuing observations will evince . 1. It was never the aime of those Paraphrasts to render the Originall Text exactly verbum de verbo ; but to represent the sense of the Text , according as it appeared to their judgment ; Hence it is impossible to give any true account how they read in any place , wherein they dissent from our present Copies , since their endeavour was to give us the sense as they thought rather than the bare and naked importance of the words themselves ; hence Elias saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the Targumists observed not sometimes the way of Grammar . 2ly It is evident , that all the Targums agreed to give us often mysticall sences , especially the latter , and so were necessitated to goe off from the letter of the Text. 3ly . It is evident that they have often made additions of whole sentences to the Scripture , even the best of them , from their own Apprehensions or corrupt Traditions , whereof there is not one tittle or Syllable in the Scripture nor ever was . 4ly . What carefull hands it hath passed through , the bulky collection of various lections given in this Appendix doth abundantly manifest ; and seeing it hath not laine under any peculiar care and mercifull providence of God , whether innumerable other faults and Errours , not to be discovered by any variety of Copies , as it is happened with the Septuagint , may not be got into it who call tell . Of these and the like things we shall have a fuller account when the Babylonia of Buxtorfe the Father , ( promised some while since by the Sonne to be published , Vindic. veritat . Heb. p. 2. chap. 10. pag. 337 ; and as we are informed by the learned Annotator on this paraphrase in his Preface in the Appendix , lately sent to the publishers of this Bible ( shall be put out ; so that we have not as yet arrived at the remedy provided for the supposed distemper . Sect. 12. Of the vulgar latine , its uncertaine Originall , its Corruptions and Barbarismes , its abuse , so much hath been spoken , and by so many already , that it were to no purpose to repeat it over againe : For my part I esteem it much the best in the whole Collection exhibited unto us , excepting the Interlineary of Arias ; but not to be compared to sundry moderne Translations , and very unfit to yeeld the reliefe sought after . Sect. 13. The 70 is that which must beare the weight of the whole . And good Reason it is indeed , that it should answer for the most of the rest ; they being evidently taken out of it , and so they are oftentimes worse , yet they are now better thē that is . But here againe all things are exceedingly uncertaine , nothing almost is manifest concerning it , but that it is woefully corrupt ; Its rise is uncertain ; some cal the whole story of that Translation into question as though there had never been any such persons in rerum naturâ , the Circumstances that are reported about thē & their works , are certainly fabulous ; That they should be sent for upon the advise of Demetrius Phalereus , who was dead before , that they should be put into 72 Cells or private Chambers ; that there should be 12 of each tribe , fit for that worke , are all of them incredible . See Scal. ad Euseb . fol. 123. Wouwer Syntag. cap. 11. Some of the Jewes say that they made the Translation out of a corrupt Chaldee Paraphrase , and to me this seemes not unlikely . Josephus , Austin , Philo , Hierome , Zonaras affirme that they translated the Law or Pentateuch only ; Josephus affirmes this expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Proem . ad Antiquit : and this is a received Opinion : whence we have the rest is unknowne . Take to this purpose the ensuing Chapter out of Drusius , Observat , lib. 6. chap. 9. Vulgatam Translationem Graecam non esse LXX Interpretum , contrà quam olim existimatum fuit . Translatio ea quae vulgo apud Graecos habetur , quin LXX Interpretum non sit , nemini hodie dubium esse arbitror nam si nihilaliud , inumeri in ea loci sunt , qui arguunt magnam Imperitiam sermonis Ebraici ; sed & negligentiam singularem in legendo , & oscitantiam tantis Viris indignam qui in câ editione non videt , nihil videt ; etsi Eusebius , Hieron●mus passim in monumentis suis eam septuaginta interpretibus attribuere videtur . Nos quoque cū aliquid indè proferimus usitato magis quam vero nomine utimur , exemplo videlicet Hieronymi , quem suspicamur , licet crederet Interpretationem eam à Viris illis elaboratam minime fuisse , ne offenderet Graecos voluisse tamen recepto nomine semper appellare . Certe quin dubetaverit super iisdem Authoribus , nihil dubitamus , nam vel hoc nos in eâ opinione confirmat , quod scribit Josephum , omnémque adeò Scholam Judaeorum quinque tantùm libros Mosis à septuaginta interpretibus translatos esse asserere , scribit autem hoc non semel , sed saepius , ut Ezech. 5. pag. 343 , & pag. 301 , & 372 , & Mich. 2. pag , 150. Libris Antuerpiae vulgatis . Drus . observat . lib. 6. Cap. 9. Let it be granted that such a Translation was made , and that of the whole Bible , by some Alexandrian Jewes , as is most probable ; yet it is certaine , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , if left in the Library of Alexandria , was consumed to ashes in Caesar's wars ; though Chrysostome tells us , that the Prophets were placed in the Temple of Serapis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ad Judaeos : and they abide there , saith he , unto this day ; How unlikely this is , any man may ghesse , by what Hierome , who made another manner of Enquiry after those things than Chrysostome , affirmes concerning the incurable various Copies of that Translation wanting an Umpire of their differences . We know also what little exactnesse men in those dayes , before the use of Grammar attained in the knowledge of Languages , in their relation to one another ; and some learned men doe much Question even the skill of those interpreters , so Munster . Praefat : ad Biblia ; Videbat Hieronymus Vir pius & doctus , Latinos verâ & genuinâ legis atque Prophetarum destitutos lectione , nam LXX Interpretum editio , quae tunc ubique locorum receptissima erat apud Graecos & Latinos nedum perperam pleríque in locis versa fuit , verum per Scriptores atque Scribas plurimum corrupta , id quod & hodiè facile patet conferenti editionem illam juxta Hebraicam , veritatem , ut interim fatear illos non admodum peritos fuisse linguae Hebraicae id vel quod inviti cogimur fateri , alioquin in plurimis locis non tam foedè lapsi fuissent . If moreover the ability be granted , what security have we of their principles and honesty . Cardinall Ximenius in his preface to the edition of the Complutensian Bibles , tells us , ( that which is most true , if the Translation we have be theirs ) that on sundry accounts they took liberty in Translating according to their own mind ; & thence conclude , Unde Translatio septuaginta duum , quandeque est superflua , quandoque diminuta ; it is sometimes superfluous , sometimes wanting ; but suppose all these uncertainties might be overlooked , yet the intollerable Corruptions , that ( as it is on all hands confessed ) have crept into the translation , makes it altogether uselesse as to the end we are enquiring after ; this Hierome in his Epistle to Chromat : at large declares , and shewes from thence the necessity of a new Translation . Yea Bellarmine himselfe sayes , that though he believes the Translation of the Septuagint to be still extant , yet it is so corrupt and vitiated , that it plainly appeares to be another , lib. 2 , de Verbo Dei , Cap. 6. He that shall read and consider what Hierome hath written of this Translation even then when he was excusing himselfe , and condescended to the utmost to wave the envy that was comeing one him , upon his new Translation , in the second Booke of his Apologie against Ruffinus , Cap. 8. 9 ; repeating and mollifying what he had spoken of it in an other place , will be enabled in some measure to ghesse of what account it ought to be with us . In briefe he tells us , it is corrupt , interpolated ; mingled by Origen with that of Theodotion marked with Asterisks and Obelisks ; that there were so many Copies of it , and they so varying , that no man knew what to follow ; tells us of a learned man who on that account interpreted all the Errours he could light on for Scripture ; that in the Book of Job take away what was added to it by Origen , or is marked by him , and little will be left ; his discourse is too long to transcribe ; see also his Epistle to Chromatius at large to this purpose . Let the Reader also consult the learned Masius in his Preface to his most learned Comment on Joshua . Sect. 14. For the Translations of the new Testament that are here afforded us , little need be spoken ; of the Antiquity , usefullnesse , and meanes of bringing the Syriack into Europe , an account hath been given by many , and we willingly acquiesce in it : the Aethiopian and Persian are novell things , of little use or value , yea I suppose it may safely be sayd they are the worst and most corrupt that are extant in the world ; The Persian was not translated out of the Greek , as is confessed by the learned Annotator upon it : Praesens locus satis arguit , Persam Graecum codicem haud consuluisse ; in Luc. 10. & 41. Yea in how many things he goes off from the Greeke , Syriack , Arabick , yea goes directly contrary to the truth ; is both acknowledged by its Publisher , and is manifest from the thing it selfe ; I know no use of it , but only to shew that such a uselesse thing is in the world . Sect. 15. Nor is the Aethiopian one whit better ; a novell indeavour of an illiterate person : he tells us that John when he wrote the Revelation was Arch-Bishop , of Constantia , or Constantinople , &c : It is to no purpose to goe over the like observations that might be made on these Translations ; if any man hath a mind to be led out of the way , he may doe well to attend unto them . Whether some of them be in use now in the world I know not , I am sure it is well if they be not ; had I not seene them , I could not have imagined any had been so bad : would I make it my businesse to give instances of the mistakes , Ignorance , falsifications , Errours & corruptions of these Translatours , who ere they were ( Jews or Christians ) for I am not without some ground of thinking that Jews have had their hands in them for money ) my discourse , as I said before , would swell into a Volume , and unlesse necessitated , I shall avoid it . Sect. 16. From what hath been spoken it 〈◊〉 abundantly appeare , that if there are indeed such corruptions , mistakes , and 〈◊〉 crept into the Originall ; as some have pretended , there is no reliefe in the least provided for the security of Truth , by any of the Translations exhibited unto us in these late editions of the Bible ; themselves being of an uncertaine Originall , corrupt , and indeed of no authority from themselves , but merely from their Relation to that whose credit is called in Question ; for my owne part as I sayd before , I allow them the proper use , and place ; and am thankfull to them by whose Care and paines we are made 〈◊〉 of them ; but to endeavour by them to correct the Scripture , to gather various lections out of the Originall as say others , for my part I abhor the thoughts of it , let others doe as seeme good unto them . And if ever I be necessitated to speake in particular of these Translations , there are yet in readinesse further discoveries to be made of them . Sect. 17. There remaines only as to my purpose in hand that some briefe account be taken of what is yet further insinuated , of the liberty to observe Various lections in the Bible upon supposition of grosse corruptions that may be crept into it , as also of the specimen of various lections gathered out of Grotius his annotations , and somewhat of the whole bulke of them , as presented unto us in the Appendix . For the Corruptions supposed , I could heartily wish that learned men would abstaine from such insinuations unlesse they are able to give them some pretence by instances ; It is not spoken of this or that Copy , which by the Errour of the Scribes or Printers may have important mistakes found in it . There is no need of mens criticall abilities to rectify such mistakes , other Copies are at 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 Rationa●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 fo● 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 . Notes, typically marginal, from the original text Notes for div A90280-e200 Erasmu● . 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 . ●●nc . Text. Heb. * M. G. F. Mr. I. G. Dr. Henry Wilkinson publick Reader of Divinity in the University . Notes for div A90280-e4070 * 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 apicu●i in 18 places . c Ablatio scribarum or a note of the ●edundancy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 5 places . Vid Raymond : pugio fid . Petru● Galat lib : ● : cap : 8 : Haebraei . V. T. Codices per universum terrarum orbem , per Europam , Afiam & A fricam , ubique sibi sunt similes , eodémque modo ab omnibus scribuntur & leguntur ; si forte exiguas quas●ā apiculorum quorundā differentias excipias , quae ipsae tamen nullam vari●tatem efficiunt . ●uxtorf . Vindic. Ver. Heb. 2. cap. 14. Lud. Capell . Crit. Sac. a Proleg . ad Bibl. p●lyglot . b Satis ergo est quod eadem salutaris doctrina quae fuit à Mose● , Prophetis , Apostolis ●t Evangelistis in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primum literis confignata , eadem omnino pariter in Toxtibus Graeco & Hebraeo , & in Translationibus cum ve●eribus , tum recentibus , clarè certò & sufficienter inveni●tur . Pariter illae omnes unà cum Textibus Gr●eco & Hebrae● sunt & dici possunt Authenticae , sacrae , Divinae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — respectu materiae &c. Sunt in Scripturis multa alia non usque aleo 〈◊〉 necessaria , &c Capel . Critic . Sac. l. 6. cap. 5. §. 10 , 11. De natura & Studio Theologiae . Biddle Catech. Morin . Excere . de Heb. Tex . fincer & excercit . 1. cap. 1. Est r●i de manu in manu● , aut doctrinae ex animo in animum mediante docentis voce , quâ seu manu doctrina alteri traditur . Buxtor . Comment . Mas . D. Ward Essay &c. de natura Theologiae . Notes for div A90280-e26840 Whitak Cham. Rivet . de S. S. Molin . nov . Pap. Mestrezat . Cont. Jesuit . Regourd . vid. Card. Perron . respon . ad Reg. mag . Bullen . l. 5. c. 6. a ( fir●e my writing of this some of the cheif overseers of the Worke , Persons of singular worth are knowne to me . ) * Prolegom . 7. sect 17. * Prolegom . 3. s●c . 8. & seq . Prolegom . 8. Sect. 23. etc. Append. p. 5. Prolegom . 7. sec . 12. Prolegom . 6. sect . 8 , 9 , 10. Prolegom 6. sect . 12. * Adrianus Ferrariensi● flagellum Judaeor : lib. 9. 6. 2. Rab : Azarias Me● or Henaim . pa. 13. cap. 9. Ioseph : de B●l● . Judaic . lib. 7. cap. 24. 1 Tim. 2. 1. Prolegom . 7. Sect. 12. Hierosolymis Babilonica expugnatione deletis , omne instrumentum Judaicae literaturae per Esdram constat restauratum . Tertull . lib. de Hab. Mal. c. 3. Quod si aliquis dixerit Hebraeos libros à Judaets esse falsatos , audiat Originem , quid in octavo volumine explanati●num Esaiae respondeat Quaestiunculae ; Quod nunquam dominus & Apostoli qui caetera crimina arguunt in Scribis & Pharisaeis , de hoc crimine quod erat Maximum reticuissent . Sin autem dixerint post ad ventum domini & praedicationem Apostolorum libros Hebraeos f●●sse falsatos Ca●hinnum tenere non patero . Hierom. in c. 6. Esaiae . Morln . Exerci : de Heb. Text. sinc . lib. 1. Ex. 1. cap. 4. 1 Buxtorf . Tiberias . 2 De Antiqui●ate punct . 3 Exeg . loc . com . To● . 1. de Sa : Sc. 4 de Text. Heb. ●uri : 5 loc . com quoas 〈◊〉 extendat . Author . SSa. 6 Clav. Sa : p. 2. Trac . 6. 7 de Templ . Ezec. 8 dis utat : Jenae . 1 De Transl●t . Scripturae . 2 Controversiarum Epitome . 3. Loc. Theol. lib. 2. cap. 13. 4. Arcan Cathol . lib. 1. 5. Ex ercit . de Heb. Text fincer . 6. Prolegom : 7 Deve●oo Del lib. 2. 8 In Psal 21. ●ers 19. 9 Bibliot c. lib. 8 Haeres . 13. 10 Praefat ad Bib. in terlin . 11. respons . ad Linda● . 12 De rebus Solom . cap. 4. Sect. 1. 13 Praefat , ad ●osu . 14 Proleg●m . Biblica . Lightfoot Fall of Hierus . Sect. 3. 4 , 5. &c. Euseb . Hist . lib. 4. cap 6. Orosius . lib. 7. c. 13. Hieron . Com. in Ze●h . c. 11. vid Tzemach . David . & Hotting . Histt . ecclesi . nov . Testa . * Dispersi , palabundi & coeli & soli sui extorres , vagantur per orbem sine homine , sine Deo , Rege , quibus nec advenarum jure terram patriam saltem vestigio salutare conceditur . Tertull : Apol : Post haec procesi● temporis ventum est ad Rabbinu Hakkidosh , cui pax , qui fuit se culi sui phoenix , &c : Ille legem in Israele co●fi●mavit ●enten ●is , dicti● & differentiis ore traditis à Mose , usque ad tempora sua colle●is , cum & ipse esset ex iis qui ore ●●adita referebant . Collectis igitur sententiis & dictis istis , manum admovit componendae Mish●●ae , quae omnium quae in lege scripta sunt praeceptorum explicationem contineret , par●im traditionibus à Mose ( cui pa● ) ore acceptis , pa●●im consequenti●s argumentatione elicitis &c. vid. R. Maimon . praefat . i● Zeder . Zerailm . edit . Pocock . p. 36 , 37 , 38. fundament : nonum apud Maimon . praefat . ad Perck . Chelek . p. 175. Edit . Poc. Sh●bet Jehuda , p. 40. a Eodem fere tempore Palatinus ab●olitâ Poutificia Authoritate doctrinam Lutheri recepit , ●aque de causa Paulum Fagium ●a●ernis Rhenanis in Palatinatu natum Hidelbergam evocavit . Is sub Volfingo Capitone perfectissimam linguae sanctae cognitionē adeptus ▪ cum egestate premeretur , Petri Busteri viri locu●letis Is●ae in qua ille docebat Senatoris liberalitate sublevatus H●liā illum Judaeorum doctissimum accersendum curavit , & instituta typographica offcina , maximum ad solidam rerum Hebrai . carum cognitionem ●omentum attulit . Thuanus Hist . lib. 2. ad An. 1564. 546 ▪ Proleg . 3. Sec. 42. Faustus Socin . de Jesu Christo Servatore Crellius Cont : Gr●t , pag. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. stromat . lib. 5. * Veni rursum Hieros●lymam , & Bethlehem ubi labore pretii Bartemium Judaeum nocturnum habut praeceptorem , timehat enim Judaeos , & exhibebat se mibi , alium Nicodemum . Hieron : Epist . ad Oceanum . Literas semper arbitror Assyrias fuisse , sed alii apud Aegyptio● à Mercur●o , ut Gelbus ; alii apud Tyros repertas volunt : utique in Graeciam intulesse è Phoenice Cadmum ●exdecem numero , quibus ●rojano bello adjecisse quatuor hāc figurâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Palimedem totidem , post eum Simonidem Melicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quarum omnium vis in nostris cognoscitur ; Plinius Nat. Hist . lib. 7. cap. 56. quae quis in vitâ ●nvenerit . Dr. Walkins Ward : of Wad . Col. A , min. Apert . Morin : Cap. 1. Exercit : 4.