CHAP. I.

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, [Page 3] 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 [Page 4] 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 [Page 5] 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 [Page 6] 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. 2 ^ly 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 [Page 7] 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 [Page 8] 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 [Page 9] 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 [Page 10] 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, [Page 11] 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 [Page 12] 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 [Page 13] 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. Haebraea volumina nec in una dictione corru­pta invenies. Sant. Pag. [...], Mat. 5. 18. 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 [...] Reading, in the mar­gin, and writing, in the line. [...] the Correctio scribarum, or the amendment of some small apicu [...]i in 18 places. The [...] Ablatio scribarum or a note of the [...]edundancy of [...] in 5 places. Vid Raymond: pugio fid. Petru [...] Galat lib: [...]: cap: 8: (for the [...] are [Page 14] 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. 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. 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 [Page 15] unto) that a learned man hath of late put himselfe upon, Lud. Ca­pell. Crit. Sac. 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 [Page 16] 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 Proleg. ad Bibl. p [...] ­lyglot. by others. 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. The Saving Doctrine of the Scripture, [Page 17] 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 [Page 18] 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, [Page 19] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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 [Page 23] 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 [Page 24] 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 [...] [Page 25] 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 [Page 26] 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, [Page 27] 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. [Page 28] 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 [Page 29] the morall Authority of God over his Creatures.

CHAP. II.

[Page 30] 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 [...]. [Page 31] 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 [Page 32] 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 [Page 33] 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 [Page 34] 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, [Page 35] 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 [Page 36] 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, uti (que) Deus non erit. If God and his Word, will keep themselves, within themselves, to themselves, [Page 37] 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 [Page 38] 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. [Page 39] 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 [Page 40] 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. 3 ^ly. 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. [Page 41] 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 [Page 42] 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, De natura & Studio Theolo­giae. 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. [Page 43] 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. 3 ^ly. 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 [Page 44] 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 [Page 45] 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, [Page 46] 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 [Page 47] 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 [Page 48] 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 [Page 49] 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 [Page 50] 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.

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 [Page 52] 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 [Page 53] 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, [Page 54] 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 [Page 55] 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 [Page 56] 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 [Page 57] 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 its 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. [...]. Its Plea for Reception in Comparison with, and Opposition unto all other waies of coming to the [Page 58] 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 [Page 59] 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 [Page 60] 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 [Page 61] 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 [Page 62] 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 [Page 63] 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 its 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 [Page 64] 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 [Page 65] 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, [Page 66] 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 [Page 67] 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, [Page 68] we are sent to the Scripture its selfe, and that alone, to give the Determi­nation.

CHAP. IV.

§ 1. HAving given some few in­stances of those many Te­stimonies, [Page 69] 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 [Page 70] 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 [Page 71] 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 [Page 72] 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 [Page 73] 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. Biddle Catech. not a shining glistering brightnesse, as some grosly ima­gine, but the Glorious unsearchable Ma­jesty [Page 74] 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. [Page 75] & 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.

[Page 76] 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 [Page 77] 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 [Page 78] (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 [Page 79] 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.

[Page 80] 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.

[Page 81] 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 [Page 82] 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 [Page 83] 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 [Page 84] [...]. 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 [Page 85] 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 [Page 86] 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 [Page 87] 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 [Page 88] 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.

Sect. 1. BEfore I proceed to the consi­deration of those other Te­stimonies, [Page 89] 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, [Page 90] 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. 1 ^st. 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 [Page 91] private Testimonies altogether needlesse.

Sect. 4. 2 ^ly. 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, Morin. Excere. de Heb. Tex. fincer & excer­cit. 1. cap. 1. 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 [Page 92] 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 [Page 93] 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.

[Page 94] § 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, [Page 95] 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 [Page 96] 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 [Page 97] 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 DANTES the Italian Poet, which some body hath thus word for word tur­ned into Latine.

[Page 98] 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. [Page 99] 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. Its 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 [Page 100] 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, [Page 101] 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 [Page 102] 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.

[Page 103] 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 [Page 104] 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.

[Page 105] 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 [Page 106] 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 [Page 107] 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, 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. 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 [Page 108] 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 [Page 109] 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 [Page 110] 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 [Page 111] 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 [Page 112] 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 [Page 113] 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, [Page 114] 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, D. Ward Essay &c. 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, [Page 115] 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 [Page 116] 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 [Page 117] 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 [Page 118] 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 [Page 119] 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 [Page 120] 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 [Page 121] 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. 2 ^ly. 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 [Page 122] 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.

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 [Page 123] 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 [Page 124] 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, [Page 125] 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, [Page 126] 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, de natura The­ologiae. 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; [Page 127] 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 [Page 128] 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.

[Page 129] 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 [Page 130] 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, [Page 131] 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.

[Page 132] 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, [Page 133] 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. [Page 134] 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 [Page 135] 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 [Page 136] 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. [Page 137] 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 [Page 138] 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 [Page 139] 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 [Page 140] 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 [Page 141] 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 [Page 142] 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.

CHAP. I.

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 [Page 146] 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 [Page 147] 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. 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. 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 [Page 148] 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 [Page 149] 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 [Page 150] of it, (fir [...]e my writing of this some of the cheif overseers of the Worke, Persons of singular worth are knowne to me.) 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 [Page 151] 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 [Page 152] 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 [Page 153] 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 [Page 154] 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, [Page 155] 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 [Page 156] 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, Prolegom. 7. sect 17. 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.

[Page 157] 1 After a Prolegom. 3. s [...]c. 8. & seq. 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, Prolegom. 8. Sect. 23. etc. 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 [Page 158] 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, Append. p. 5. in the method whereinto they are cast by Capellus the great patriarch of these mysteries.

3. That there are such Al­terations befallen the Originall, Prolegom. 7. sec. 12. 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, Prolegom. 6. sect. 8, 9, 10. 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, Prolegom 6. sect. 12. men may by their faculty of criticall conjecturing [Page 159] 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 [Page 160] 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.

[Page 161] 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.

Sect. 1. HAving given an account of the Occasion of this discourse, and [Page 163] 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 Adrianus Fer­rariensi [...] flagellum Judaeor: lib. 9. 6. 2. Rab: Azarias Me [...] or Henaim. pa. 13. cap. 9. Reports mentioned by some to the contrary, are o­pen fictions. The individuall Inke and Parchment, the [Page 164] 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. [Page 165] 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, Ioseph: de B [...]l [...]. Judaic. lib. 7. cap. 24. 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 [Page 166] 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 2 ^d 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. 1 Tim. 2. 1. From those [...], there were quickly [...], transcribed copies given out to faithfull men, whilst [Page 167] 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 [Page 168] 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 [Page 169] 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 [Page 170] 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, [Page 171] 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 [Page 172] 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 at (que) 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 [Page 173] be asserted, Prolegom. 7. Sect. 12. (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. 3 ^ly. 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 [Page 174] 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 [Page 175] 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; 2 ^ly. The Religious care of the Church (I speake not of the [Page 176] Romish Synagogue) to whom these Ora­cles of God were committed. 3 ^ly. 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. 4 ^ly. The multiplying copies to such a number, that it was impossible any should corrupt them all, willfully or by negligence. 5 ^ly. The preservation of the Authentique copies: first in the Jewish Synagogues, then in Chri­stian Assemblies, with Reverence and di­ligence. 6 ^ly. 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, 7 ^ly. The consideration of the many millions that looked on every Tittle and letter in this Booke as their inheritance, Hierosolymis Babilonica expugnatione deletis, om­ne instrumentum Judai­cae literaturae per Esdram constat restauratum. Ter­tull. lib. de Hab. Mal. c. 3. which for the whole world they would not be deprived of; And in particular for the old Testament (now most Questioned) [Page 177] 8 ^ly. 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. 9 ^ly. 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, 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. when yet for their false Glosses on the word he spares them not. 12. Af­terwards [Page 178] 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 [Page 179] 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 [Page 180] 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 [Page 181] 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 [Page 182] 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 [Page 183] 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 [Page 184] 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 [Page 185] 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 [Page 186] 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 [Page 187] [...], 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 M ^r 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 [Page 188] 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.

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 [Page 189] 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 [Page 190] 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 [Page 191] 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 [Page 192] 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 [Page 193] 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 [Page 194] 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 [Page 195] 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, [Page 196] 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, [Page 197] 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 [Page 198] 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 [Page 199] 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 [Page 200] 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 2 ^ly 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 [Page 201] 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 [Page 202] 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.

Sect. 1. HAving now declared in what sense, and with what Al­lowance [Page 203] 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 [Page 204] 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 [Page 205] 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 [Page 206] 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 [Page 207] 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 [Page 209] 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 [Page 207] 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; Morln. Exerci: de Heb. Text. sinc. lib. 1. Ex. 1. cap. 4. 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.

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 [Page 210] 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 [Page 211] 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 [Page 212] 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 abs (que) vocalibus & distinctionum notis, nihil certi firmi (que) ha­beat. As for the antiquity of the vowels and Accents ( saith he) I am of their opinion, [Page 213] 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, Buxtorf. Tiberias. father and De Antiqui [...]ate punct. son. Exeg. loc. com. To [...]. 1. de Sa: Sc. Gerard. de Text. Heb. [...]uri: Glas­sius, loc. com quoas [...] ex­tendat. Author. SSa. Voetius. Clav. Sa: p. 2. Trac. 6. Flac: Ilyric: Polan: Whita­ker. de Templ. Ezec. Hassret. dis utat: Jenae. 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. [Page 214] 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, [Page 215] 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, 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. as 1. Leo Castrius, 2. Gor­donius Huntlaeus, 3. Mel­chior Canus; 4. Petrus [Page 216] 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 [Page 217] 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, [Page 218] 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 [Page 219] 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 [Page 220] 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 [Page 221] 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 [Page 222] 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 [Page 223] 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, Lightfoot Fall of Hierus. Sect. 3. 4, 5. &c. D ^r 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 [Page 224] 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, [Page 225] 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 1000 ^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, [Page 226] 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 [Page 227] 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. 2 ^ly. 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 [Page 228] 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. [...] [Page 229] [...]. 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. 2 ^da. 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 [Page 230] 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, 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. all hopes of contriving them­selves into any condi­tion of observing their [Page 231] old rites and worship was utterly lost. 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:

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 where­ever 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. [Page 232] 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 M ^r 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, 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. 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 [Page 233] 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 [Page 234] 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 [Page 235] 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 [Page 236] 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, [Page 237] 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 [Page 238] 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 [Page 239] 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 [Page 240] 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, [Page 241] 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. fundament: nonum a­pud Maimon. praefat. ad Perck. Chelek. p. 175. Edit. Poc. 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 [Page 242] 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; Sh [...]bet Jehuda, p. 40. 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.

[Page 243] 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: [Page 244] 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.

[Page 245] Sect. 16. To what I have spoken, I shall adde the words of learned D ^r 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, reliqui (que) inter Tiberienses grandissimi do­ctores, quàm seriò nihil agunt, quàm pueri­liter [Page 246] 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 [Page 247] 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 [Page 248] 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 Eodem fere tempore Pa­latinus ab [...]olitâ Poutifi­cia Authoritate doctrinam Lutheri recepit, [...]a (que) 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▪ 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, [Page 249] & as is insinuated in our Prole­gomena, Proleg. 3. Sec. 42. 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 [Page 250] 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 [Page 251] 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, [Page 252] 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 [Page 253] 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 [Page 254] 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 [Page 255] 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 [Page 256] 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 [Page 257] 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, Faustus Socin. de Jesu Christo Servatore Crel­lius Cont: Gr [...]t, pag. 62. since the Socinians as well as the Jews, have driven the dispute a­bout the satisfaction of Christ [Page 258] to the utmost Scrutiny, and Exami­nation of every word in that 53 ^d 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 out­doe 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, [Page 259] and as they speake more eminent sen­ses.

CHAP. V.

Sect. 1. BUT Because this seemes to be a matter of great impor­tance, wherein the truth formerly plea­ded for, appeares to be nearly concerned, [Page 260] 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 [Page 261] 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 [Page 262] 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 [Page 263] 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 [Page 264] 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, [...]. Clem. Alex. stromat. lib. 5. vvho as Cle­ment Alexan: tells us, had 3 sorts of letters, one vvhich he calls [...], [Page 265] 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, [Page 266] 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: legunt (que) 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 [Page 267] 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 [Page 268] 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, [Page 269] 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 [Page 270] 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; [Page 271] 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 [Page 272] 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 [Page 273] 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 [Page 274] 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 [Page 275] 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 [Page 276] 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 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. 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 [Page 277] sound as mute as She­va. Literas semper arbitror Assyrias fuisse, sed alii apud Aegyptio [...] à Mer­cur [...]o, ut Gelbus; alii apud Tyros repertas vo­lunt: uti (que) 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. 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, Dr. Wal­kins Ward: of Wad. Col. 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 [Page 278] 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.
• [Page 279] 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

• [Page 280]I
  • L alive, Give, Drive, title, Thine.
  • S Live, give, Driven,—☞ ie tittle, Thin.
• A
  • L Bate,
    A, min. Apert.
    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.
• [Page 281] 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 [Page 282] 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 [Page 283] 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.

2 ^ly. 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 [Page 284] 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, [Page 285] 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 [Page 286] 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 [Page 287] 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, [Page 288] and some ministri: So that the present state of Things, in reference to Vowels and Accents is but Novell. 2 ^ly. 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? [Page 289] 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; [Page 290] 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.

[Page 291] 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 [Page 292] 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 [Page 293] 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 [Page 294] 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 [Page 295] 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.

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 [Page 296] 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.

[Page 297] 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, [Page 298] 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 [Page 299] 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.

[Page 300] 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 [Page 301] 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, [Page 302] 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 [Page 303] 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 [Page 304] 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 [Page 305] 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 3 ^dly 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 [Page 306] 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 [Page 307] 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 [Page 308] 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 [Page 309] Hedge, a Serpent shall bite him.

CAAP. VII.

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 [Page 311] 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 [Page 312] 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 [Page 313] 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.

[Page 314] 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 [Page 315] 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 [Page 316] 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 [Page 317] 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 [Page 318] 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 [Page 319] 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 [Page 320] 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 [Page 321] 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:

2 ^ly 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.

3 ^ly. 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 [Page 322] 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; 2 ^ly. For the An­tiquity [Page 323] of the most ancient part of it was made about the yeare 4700 of the Jews account, that is of Christ 950. 3 ^ly. It was as to the Pentateuch translated by R: Saadias Haggaon. 4 ^ly. That it is interpreted & chan­ged in sundry things by some other persō. 5 ^ly. 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. 6 ^ly. 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. 6 ^ly. It may be thought also that some other, a Jew, or a Samaritan had his hand in corrupting the last Translation. 7 ^ly. Who thought to stamp a divine Authority upon his parti­cular Opinions. 8 ^ly. 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) [Page 324] understanding of the Scripture. 9 ^ly. 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 [Page 325] 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 [Page 326] 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 its 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.

[Page 327] 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 [Page 328] 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 [Page 329] 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, Morin: Cap. 1. Exercit: 4. 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 [Page 330] 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 [Page 331] 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 [Page 332] 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 [Page 333] 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. 2 ^ly It is evident, that all the Targums a­greed to give us often mysticall sences, especially the latter, and so were necessi­tated [Page 334] to goe off from the letter of the Text. 3 ^ly. 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. 4 ^ly. 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 [Page 335] 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; [Page 336] 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 [Page 337] 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 quo (que) 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, [Page 338] 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 [Page 339] 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 ubi (que) 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 [Page 340] 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 [Page 341] 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 [Page 342] 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 [Page 343] 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 [Page 344] 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 [Page 345] 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 [Page 346] 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 [Page 347] 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, [Page 348] 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. 2 ^ly. The Keri and Cethib which we have often times over and over in this Volume. 3 ^ly. The various readings of the Orientall and Occidentall Jewes which we have also elsewhere. 4 ^ly. Conjectures how the 70, or vulgar latin read, by altering letters only. 5 ^ly. 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 [Page 349] 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.