preheminence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 3. it received it's beginning of being spoken by the Lord himselfe God spake in these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Son Heb. 1. 1. Sect. 24. Thus God who himselfe began the writing of the Word with his own finger Exod. 31. 11 after he had spoken it Exod. 20 appointing or approving the writing of the rest that followed Deut. 31. 12. Josh 23. 6. 1 King 2 3. 2 King 14. 6. 2 King 17. 13. 1 Chron. 21. 15. 2 Chron. 25. 4 4. Ezek. 2. 9 10. Hab. 2. 2. Luk. 16. 29. Joh. 5. 39. Joh. 20. 31. Act. 17. 11 doth lastly command the close of the immediate Revelation of his Will to be written in a Book Re. 1. 11 and so gives out the whole of his Mind and counsell unto us in writing as a mercifull and stedfast reliefe against all that confusion darknesse and uncertainty which the vanity folly and loosnesse of the minds of men drawne out and heightned by the unspeakable alterations that fall out amongst them would otherwise have certainly run into Sect. 25. Thus we have laid down the Originall of the Scriptures from the Scripture it 's selfe and this Originall is the basis and foundation of all it's Authority Thus is it from God entirely from him As to the Doctrine contained in it and the Words wherein that Doctrine is delivered it is wholly his what that speakes He speakes himselfe He speakes in it and by it and so it is vested with all the morall Authority of God over his Creatures CHAP. II. The maine Question proposed to consideration How we may know assuredly the Scripture to be the word of God The Scripture to be received by divine faith The Ground and foundation of that faith enquired after The Answer in the Generall Thesis of this discourse The Authority of God that foundation The way whereby that Authority is evidenced or made knowne What is meant by the Authority of the Scriptures Authority is in respect of others First generall Evidence given to the Thesis laid downe The various wayes of Gods Revealing him selfe and his mind 1 By his works 2. By the light of nature 3. By his word Each of these evince themselves to be from him His word especially Sect. 1. HAving laid in the foregoing Chapter the foundation that we are to build and proceed upon I come now to lay downe the Enquiry whose Resolution must thence be educed That then which we are seeking after is How We and the rest of men in the world who through the mercifull dispensation of God have the Book or Books wherein the Scripture given out from him as above declared is contained or said to be contained who live so many Ages from the last Person who received any part of it immediately from God or who have not received it immediately our selves may come to be assertained as to all ends and purposes wherein we may be concerned therein that the whole and entire written word in that Book or those Books hath the original consequently the Authority that it pleads and avowes namely that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God in the way and manner laid down and not the Invention of men attending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 26 or to cuningly devised fables Sect. 2. Now seeing it is expected from us and required of us by God himselfe and that on the penalty of his eternall Displeasure if we faile in our duty 2 Thes 1. 8 9 10. that we receive the Scripture not as we doe other Books in relation to their Author with a firme Opinion built on prevailing probable Arguments prevalent against any actuall conclusions to the contrary but with divine and supernaturall faith omitting all such inductions as serve only to ingenerate a perswasion not to be cast out of the mind by contrary reasonings or objections it is especially inquired what is the foundatiō formall Reason of our doing so if we so do Whatever that be it returns an answer to this important Question why or on what Account do you believe the Scriptures or Books of the old and new Testament to be the word of God Now the formall Reason of things being but one what ever consideration may be had of other inducements or Arguments to beget in us a Perswasion that the Scripture is the Word of God yet they have no influence into that divine faith wherewith we are bound to believe them They may indeed be of some use to repell the objections that are or may by any be raised against the Truth we believe and so indirectly cherish and further faith its selfe but as to a Concurrence unto the foundation or formall Reason of our believing it is not capable of it Sect. 3. Having then laid downe the Divine Originall of the Scriptures and opened the manner of the Word 's coming forth from God an Answer shall now on that sole foundation be returned to the Enquiry laid down And this I shall do in the ensuing Position The Authority of God the supreame Lord of all the first and only absolute Truth whose Word is Truth speaking in and by the Penmen of the Scriptures evidenced singly in and by the Scripture its selfe is the sole bottome and foundation or formall Reason of our assenting to those Scriptures as his word and of our submitting our hearts and Consciences unto them with that faith and obedience which morally respects him and is due to him alone Sect. 4 God speaking in the Penmen of the Scripture Heb. 1. 1 his Voyce to them was accompanied with its own Evidence which gave Assurance unto them And God speaking by them or their Writings unto us his Word is accompanied with its own Evidence and gives Assurance unto us His Authority and Veracity did and do in the one and the other sufficiently manifest themselves that men may quietly repose their Soules upon them in believing and obedience Thus are we built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2. 20. on the foundation of the Prophets and Apostles in our believing Sect. 5. That then which to the establishment of the Soules of Believers I shall labour to prove and evince is plainly this namely that the Scriptures of the Old and New Testament do abundantly and uncontroleably manifest themselves to be the Word of the living God so that merely on the account of their own proposall of themselves unto us in the Name and Majesty of God as such without the contribution of help or Assistance from Tradition Church or any thing else without themselves we are obliged upon the penalty of eternall damnation as are all to whom by any meanes they come or are brought to receive them with that subjection of soule which is due to the Word of God The Authority of God shining in them they afford unto us all the divine Evidence of themselves which God is willing to grant unto us
Sinai as to their figure and character to Ezra as to the restauration of their use unto the Massorites Sect. 7. 4. The silence of the Miskna Gemara or whole Talmud concerning the Points is further urged This Argument is also at large discussed by Buxtorfius and the instances in it answered to the full nor is it needfull for any man to adde any thing further untill what he hath discoursed to this purpose be removed See part 1. cap. 6. See also Glassius lib. 1. Tract 1â— de Text. Hebrai punctat who gives instances to the contrary yea and the Talmud its selfe in Nedarim or of vowes chap. 4. on Nehem. 8. 8 do plainly mention them and Treatises antienter than the Talmud cited by Rabbi Azarias in Jmre Binah expresly speaks of them It is to me a sufficient evidence able to overbeare the conjectures to the contrary that the Talmudists both knew and in their Readings were regulated by the points now in use in that as many learned men have observed there is not one Text of Scripture to be found cited in the Talmud in any other sense as to the literall reading and meaning of the word then only that which it is restrained unto by the present punctation when it is known that the Patrons of the Opinion under Consideration yeeld this constantly as one Reason of the 70 Translators reading words and sentences otherwise then we read them now in our Bibles namely because the books they used were not pointed whereby they were at liberty to conjecture at This or That sense of the Word before them This is one of the maine Pillars of Capellus his whole fabrick in his Critica Sacra And how it can be fancied there should be no variety between our present reading and the Talmudists upon supposition they knew not the use of Points I know not Is it possible on this supposition there should be such a Coincidence between their and our present punctation whereon the same principle it seems there are so many variations by the 70 and the Chaldee Paraphrast Sect 9. 5. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are pleaded in the next place to this purpose I shall speak afterwards The difference in them is in the Consonants not in the Vowels which yet argues not that there were no vowels when they were collected or disposed as now we find them Yea that there were no vowels in the Copies from whence they were collected if they were so Collected may be true but that that Collection was made any later for the maine of it then the daies of Ezra doth not appeare Now whatever was done about the Scripture in the Judaicall Church before the times of our Saviour is manifest to have been done by Divine Authority in that it is no where by him reproved but rather the integrity of every word is by him confirmed But of these things distinctly by themselves afterwards we are to speak Sect. 10. A sixth Argument for the novelty of the Points is taken from their number for whereas it is said all kinds of sounds may be expressed by 5 vowels we are in the present Hebrew punctation supplied with 14 or 15 which as it is affirmed manifests abundantly that they are not Coaevous or Connaturall to the language it selfe but the Arbitrary artificiall invention of men who have not assigned a sufficient difference in their force and sound to distinguish them in pronunciation But this objection seems of small importance The ground of it is an Apprehension that we still retaine exactly the true pronuntiation of the Hebrew Tongue which is evidently false It is now neer 2000 years since that Tongue was vulgarly spoken in its purity by any people or nation To imagine that the True exact distinct pronunciation of every Tittle and syllable in it as it was used by them to whom it was vulgar and naturall is communicated unto us or is attainable by us is to dreame pleasantly whilst we are awake Aben Ezra makes it no small matter that men of old knew aright how to pronounce Camets Gadol Saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The men of Tiberias also the wise men of Aegypt and Africa knew how to read Camets Gadol 2 Even the distinct force of one Consonant and that alwaies radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is utterly lost so that the present Jews know nothing of its pronuntiation 3 Nor can we distinguish now between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though the Jews tell us that the wise men of Tiberias could do so 1200 years agoe as also between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor is the distinct sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so obvious unto us The variety of Consonants among many nations and their Ability to distinguish them in pronuntiation makes this of little Consideration The whole nation of the Germanes distinguish not between the force and sound of T and D whereas the Arabick Dal and Dhsal Dad Ta and Da manifest how they can distinguish those â—ounds Nor are the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answered distinctly in any other language to distinguish some of which Good old Hjerome had his Teeth filed by the direction of his Nicodemus 6. The truth is the Hebrews have but 10 vowels 5 long and 5 short or 5 great and 5 lesse Sheva is but a servant to all the rest and its addition to Segol and Patha makes no new vowels To distinguish between Camets Hateph and Hateph Camets there is no Colour Seven only of them as Morinus hath manifested out of R. Jehuda Chiug one of the first Grammarians among the Jews namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called of old Kings or the chiefe Rulers of all the motions of the letters So that indeed they have not so many figures to distinguish sounds by with all their vowels as have the Greeks Besides the 7 vowels they have twelve dipthongs and three of them as to any peculiar sound as mute as Sheva It is true Pliny tells us that Simonides Melicus found out two of the vowels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he did also two Consonants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but surely he did so because he found them needfull to answer the distinct sounds used in that language or he had deserved little thanks for his invention Speaking lately with a worthy learned friend about an universall Character which hath been mentioned by many attempted by divers and by him brought to that perfection as will doubtlesse yeild much if not universall satisfaction unto learned and prudent men when he shall be pleased to communicate his thoughts upon it to the world we fell occasionally on the difference of apert sounds or vowells which when I heard him with good Reason affirme to
Of the Divine Originall AUTHORITY self-evidencing LIGHT and POVVER of the SCRIPTVRES With an Answer to that Enquiry How we know the Scriptures to be the Word of God Also A Vindication of the Purity and Integrity of the HEBREW and GREEK Texts of the Old and New Testament in some Considerations on the PROLEGOMENA Appendix to the late BIBLIA POLYGLOTTA Whereunto are subjoyned some Exercitations about the Nature and Perfection of the Scripture the Right of Interpretation internall Light Revelation c. By IOHN OWEN D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5. 39. OXFORD Printed by HENRY HALL Printer to the University for THO ROBINSON 1659. To my Reverend and Worthy Friends the PREBENDS of Ch Church Colledge in Oxford with all the STVDENT'S in Divinity in that Society THE reason of my inscribing the ensuing pleas for the Authority purity and perfection of the Scripture against the pretences of some to the contrary in these dayes unto you is because some of you value and study the Scripture as much as any I know and it is the earnest desire of my heart that all of you would so do Now whereas two things offer themselves unto me to discourse with you by the way of Preface namely the commendation of the Scripture and an exhortation to the study of it on the one hand and a discovery of the reproach that is cast upon it with the various wayes and meanes that are used by some for the lessening and depressing of its Authority and excellency on the other the former being to good purpose by one or other almost every day performed I shall insist at present on the latter only which also is more suited to discover my aime and intention in the ensuing discourses Now herein as I shall it may be seeme to exceed that proportion which is due unto a Preface to such short discourses as these following yet I know I shall be more briefe then the nature of so great a matter as that proposed to consideration doth require And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall fall upon the subject that now lyes before me Many there have beene and are who through the craft of Sathan and the prejudice of their owne hearts lying under the power of corrupt and carnall Interest have ingaged themselves to decry and disparage that excellency of the Scripture which is proper and peculiar unto it The severall sorts of them are too many particularly to be considered I shall only passe through them in generall and fix upon such instances by the way as may give evidence to the things insisted on Those who in this business are first to be called to an account whose filth and abominations given out in gross◠others have but parcelled among themselves are they of the Synagogue of Rome These pretend themselves to be the only keepers and preservers of the Word of God in the world the only ground and pillar of truth Let us then a little consider in the first place how it hath discharged this trust for it is but equall that men should be called to an account upon their owne principles and those who supposing themselves to have a trust reposed in them do manifest a trecherous mind would not be one whit better if they had so indeed What then have these men done in the discharge of their pretended trust nay what hath that Synagogue left unattempted yea what hath it left unfinished that may be needfull to convince it of perfidiousnesse that saies the Scripture was committed to it alone and would if it were able deprive all others of the possession of it or their lives what Scripture then was this or when was this deed of trust made unto them The oracles of God they tell us committed to the Jewes under the Old Testament and all the writings of the New and that this was done from the first foundation of the Church by Peter and so on to the finishing of the whole Canon What now have they not done in adding detracting corrupting forging aspersing those Scriptures to falsifie their pretended trust They adde more bookes to them never indited by the Holy Ghost as remote from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so denying the selfe evidencing power of that word which is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by mixing it with things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an humane rise and spring manifesting themselves to have lost the spirit of discerning promised with the Word to abide with the true Church of God for ever Isa 59. 21. They have taken from its fulnesse and perfection its sufficiency and excellency by their Massora their orall law or verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their unknowne endlesse bottomlesse boundlesse treasure of traditions that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all their abominations The Scripture its selfe as they say committed to them they plead to their eternall shame to be in the Originall Languages corrupted vitiated interpolated so that it is no stable rule to guide us throughout in the knowledge of the will of God The Jewes they say did it whilst they were busie in burning of Christians Therefore in the roome of the Originals they have enthroned a translation that was never committed to them that came into the world they know neither how nor when nor by whom So that one saies of its author Si quis percontetur Gallus fuerit an Sarmata Judaeus an Christianus vir an mulier nihil habituri sint ejus patroni quod expeditè respondeant All this to place themselves in the throne of God and to make the words of a Translation authentick from their stamp upon them and not from their relation unto and agreement with the words spoken by God himselfe And yet farther as if all this were not enough to manifest what Trustees they have been they have cast off all subjection to the authority of God in his word unlesse it be resolved into their own denying that any man in the world can know it to be the word of God unlesse they tell him so it is but inke and paper skin of parchment a dead letter a nose of wax a Lesbian Rule of no authority unto us at all O faithfull Trustees holy mother Church infallible chaire can wickednesse yet make any farther progresse was it ever heard of from the foundation of the world that men should take so much paines as these men have done to prove themselves faithlesse and treacherous in a trust committed to them Is not this the summe and substance of volumes that have even filled the world the Word of God was committed to us alone and no others under our keeping it is corrupted depraved vitiated the copies delivered unto us we have rejected and taken up one of our owne choice nor let any complaine of us it was in our power to do worse This sacred depositum had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it might be knowne to be the Word of God but it is upon our credit
late dayes It is not imaginable what prejudice the Sacred truth of the Scripture preserved by the infinite love and care of God hath already suffered hereby and what it may further suffer for my part I cannot but tremble to think Lay but these two Principles together namely that the points are a late invention of some Judaicall Rabbins on which account there is no reason in the world that we should be bound unto them and that it is lawfull to gather various Lections by the help of Translations where there are no diversities in our present Copies which are owned in the Prolegomena to the Biblia Polyglotta and for my part I must needs cry cut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not seeing any meanes of being delivered from utter uncertaintie in and about all sacred truth Those who have more wisdome learning are able to look throngh all the digladiations that are likely to ensue on these principles I hope will rather take paines to instruct me and such as I am then be angry or offended with us that we are not so wise or learned as themselves In the meane time I desire those who are shaken in mind by any of the specious pretences of Capellus and others to consider the specimen given us of reconciling the difficulties that they lay as the ground of their conjectures in the miscellany notes or Exercitations of the learned Mr Pocock as usefull and learned a worke as is extant in that kinde in so few sheets of paper The dangerous and causelesse attempts of men to rectifie our present copies of the Bible the Reader may there also find discovered and confuted But we have not as yet done there is a new invention of Capellus greatly applauded amongst the men of these opinions He tels us lib. 6. c. 10. Crit. Sâ—cr Planum est omnem quae hodiè est in terrarum orbe linguae Hebraicae cognitionem servandam tandèm esse ascribendam Graecae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Sacrorum Bibliorum translationi This is greedily taken up by Morinus as nothing could be spoken more to his purpose who also tells us that the learned Prefacer to these Biblia Polyglotta is of the same judgement Morin Praefat ad opusc Haebr Samarit Hereupon he informes us that in the Translation of the Pentateuch he went for the meaning of sundry words unto Hierome and the Translation of the 70. But it is not unknowne to these learned persons that Hierome whom one of them makes his rule tels us over and over that notwithstanding the Translation of the 70. he had his knowledge of the Hebrew Tongue from the Hebrew it selfe and the help of such Hebrews as he hired to his assistance And for Capellus is not that the Helena for which he contends and upon the matter the onely foundation of his sacred worke of Criticising on the Scripture that there was a succession of learned men of the Jewes at Tiberias untill an hundred yeares after Hierome who invented the Points of the Hebrew Bible and that not in an arbitrary manner but according to the tradition they had received from theÌ„ who spoke that language in its purity shall these men be thought to have had the knowledge of the Hebrew tongue from the Translation of the 70 Certainly they would not then have hated it so as he informes us they did But this thing is plainly ridiculous The Language gives us the knowledge of it selfe Considering the helps that by providence have been in all Ages and at all times afforded thereunto ever since the time wherein Capellus saies some knew it so well as to invent and affix the present Punctation there hath beene a succession of living or dead Masters to further the knowledge of it And this will not seem strange to them who have given us exact Translations of the Persian and Aethiopick pieces of Scripture In the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are little assisted by the 70. The chiefest seeming help unto this tongue is from the Arabick And thus have I given you a briefe account how by the subtilty of Satan there are principles crept in even amongst Protestants undermining the Authority of the Hebrew verity as it was called of Old wherein Hierusalem hath justified Samaria and cleared the Papists in their reproaching of the Word of God Of the New Testament I shall speake particularly in the second discourse ensuing Morinus indeed tels us de Heb Graec Tex Sincerit Exercitat 1. cap 1. p. 5. it is a jocular thing that the Hereticks in their Disputations do grant that there are Corruptions and various Lections in the Greek Latine copies of the Scripture but deny it as to the Hebrew but why I pray is this so ridiculous It is founded on no lesse stable bottome than this experience that whereas we evidently find various lections in the Greek copies which we enjoy and so grant that which ocular Inspection evinces to be true yet although men discover such virulent and bitter spirits against the Hebrew Text as this Morinus doth calling all men fooles or knaves that contend for its purity yet they are none of them able to shew out of any Copies yet extant in the World or that they can make appeare ever to have been extant that ever there were any such various lections in the Originalls of the Old Testament And is there any reason that we should be esteemed Ridiculous because believing our own eyes we will not also believe the Testimony of same few men of no credit with us asserting that for truth which we have abundant cause to believe to be utterly false But of these men so far I thought at the Entrance of my discourse to have also insisted on some other wayes whereby Satan in these daies assaults the sacred truth of the Word of God in its Authority Purity Integrity or Perfection especially in the Poor Deluded Fanaticall soules amongst us commonly called Quakers For the instruction of the younger sort against whose abominations I have subjoyned the Theses in the Close of the other Treatises But I am sensible how far already I have exceeded the bounds of a Preface unto so small Treatises as these ensuing and therefore giving a briefe account of my undertaking in this Cause of God and his Word for the vindication of the Authority and Integrity of it I shall put a Close to this discourse It may be some of you have heard me professing my unwillingnesse to appeare any more in the World this way I have not in some things met with such pleasing Entertainment as to encourage me unto it where I have been for Peace others have made themselves ready for war Some of them especially one of late neither understanding me nor the things that he writes about but his mind for opposition was to be satisfied This is the manner of not a few in their writings they measure other men by their own ignorance and what they know not themselves
or can be granted us or is any way needfull for us So then the Authority of the written Word in its selfe and unto us is from its selfe as the Word of God and the eviction of that Authority unto us is by its selfe Sect. 6. When the Authority of the Scripture is enquired after strictly its power to command and require Obedience in the name of God is intended To aske then whence it hath its Authority is to aske whence it hath its Power to command in the name of God Surely men will not say that the Scripture hath its power to command in the name of God from any thing but its selfe And it is indeed a contradiction for men to say They give Authority to the Scriptures Why do they do so Why do they give this Authority to that Book rather then another They must say because it is the Word of God So the Reason why they give Authority unto it is the formall Reason of all its Authority which it hath antecedently to their charter and concession of Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. 17. Thy Word is Truth Sect. 7. Some say indeed that the Scripture hath its Authority in its selfe and from its selfe or its owne divine Originall but not quoad nos not in respect of us that it may reach us that we may know and understand and submit to its Authority it must be testified unto aliunde from some other person or thing appointed thereunto Ans 1. But may not this be said of God himselfe as well as of his word If God reveale himselfe to us it must be by meanes and if those meanes may not be understood to reveale him unlesse they are testifyed unto from somewhat else God cannot reveale himselfe to us Si Deus hominibus non placuerit utique Deus non erit If God and his Word will keep themselves within themselves to themselves they may be God and his VVord still and keep their Authority but if they will deale with us and put forth their Commands to us let them look that they get the Churches Testimonials or on this Principle they may be safely rejected but Sect. 8. Authority is a thing that no Person or Thing can have in him or its selfe that hath it not in respect of others In its very nature it relates to others that are subject unto it All Authority ariseth from Relation and answers it throughout The Authority of God over his Creatures is from their Relation to him as their Creator A Kings Authority is in respect of his subjects And he who hath no subjects hath no Kingly Authority in himselfe but is only a Stoicall King The Authority of a Minister relates to his flock and he who hath no flock hath no Authority of a Minister if he have not a Ministeriall Authority in reference to a flock a People a Church he hath none he can have none in himselfe So is it in this Case If the Scripture hath no Authority from its selfe in respect of us it hath none in its selfe nor can have If it hath it in its selfe it hath it in respect of us Such a Respect that is a Right to Command and oblige to Obedience is as inseparable from Authority or a Morall Power as heat is from fire It is true A man may have de jure a lawfull Authority over them whom de facto he cannot force or compell to obedience But want of force doth not lessen Authority God looseth not his Authority over men though he put not forth towards them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatnesse of his Power or the Efficacy of the might of his strength to cause them to obey It is fond then to imagine that a Man or any thing should have an Authority in himselfe or its selfe and yet not have that Authority in respect of them who are to be subject thereunto That is not a Law properly at all which is not a Law to some Besides all the evill of Disobedience relates to the Authority of him that requires the Obedience James 2. 10 11. No action is Disobedience but from the subjection of him who performes it unto him who requires Obedience And therefore if the Scripture hath not an Authority in its selfe towards us there is no evill in our disobedience unto its commands or our not doing what it commandeth and our doing what it for biddeth is not disobedience because it hath not an Authority over us I speake of it as considered in its selfe before the Accession of the Testimony pretended necessary to give it an â—uthority over us Hitherto then have we carried this objection To disobey the commands of the Scripture before the communication of a Testimony unto it by men is no sin eredat Apella Sect. 9. The sense then of our Position is evident and cleare and so our Answer to the Enquiry made The Scripture hath all its Authority from its Author both in its selfe and in respect of us that it hath the Author and Originall pleaded for it declares its selfe without any other Assistance by the VVaies and Meanes that shall afterwards be insisted on the Truth whereof I shall now confirme by one Generall induction 2. By Testimonies 3ly By Arguments expressing the Wayes and meanes of its Revelation of its selfe Sect. 10. There are 3 waies wereby God in severall Degrees revealeth himselfe His Properties His Mind and Will to the Sons of men 1. He doth it by his Works both of Creation and Providence All thy works praise thee Psal 145. 10. c. The Heavens declare the Glory of God and the firmament telleth the works of his hands Day unto day uttereth speech and night unto night declareth knowledge There is no speech or language where their voice is not heard Their line is gone out throughout the earth and their word to the end of the world Psal 19. 1 2 3 4 c. So Job chap. 37. chap. 38. chap. 39 throughout God who made heaven and earth and the Sea and all things that are therein suffered in times past all nations to walk in their own wayes yet he left not himselfe without witnesse in that he did Good gave us raine from heaven and fruitfull seasons filling our hearts with food and Gladnesse Act. 14. 15 16 17. And God that made the world and all things therein seeing he is the Lord of heaven and earth dwelleth not in temples made with hands neither is worshipped with mens hands as though he needed any thing seeing he giveth unto all life and breath and all things and hath made of one blood all mankind to dwell on the face of the eart and assigned the seasons which were ordained before and the bounds of their habitations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should seeke the Lord if happily they might feele after him and find him Act. 17. 24 25 26 27 for that which may be knowne of
The Ground of the Request for the rising of one from the dead is laid in the common Apprehension of men not knowing the power of God in the Scriptures who thinke that if an evident miracle were wrought all pretences and pleas of Unbeliefe would be excluded who doth not think so Our Saviour discovers that mistake and lets men know that those who will not owne or submit to the Authority of God in the Word would not be moved by the most signall miracles imaginable If an holy man whom we had known assuredly to have been dead for some yeares should rise out of his grave and come unto us with a message from God could any man doubt whether he were sent unto us of God or no I suppose not The rising of men from the dead was the greatest miracle that attended the Resurrection of our Saviour Math. 27. 52 53. yea greater then his owne if the Socinians may be beleived namely in that he raised not himselfe by his owne power yet the evidence of the mission of such an One the Authority of God speaking in him our Saviour being Judge is not of an Efficacy to enforce beleife beyond that which is in the Written Word nor a surer foundation for faith to repose its selfe upon Sect. 15. Could we heare a Voice from Heaven accompanied with such a divine power as to evidence its selfe to be from God should we not rest in it as such I suppose men think they would can we think that any man should withdraw his Assent and say yea but I must have some Testimony that this is from God All such Evasions are precluded in the supposition wherein a selfe evidencing Power is granted What greater miracles did the Apostles of Christ ever behold or heare then that Voice that came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the most excellent Glory This is my beloved Son yet Peter who heard that voice tells us that comparatively we have greater security from and by the Written Word then they had in and by that miraculous voice We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we heard saith he that voice indeed but we have a more sure word of Prophesy to attend unto More sure not in in its selfe but in its giveing out its Evidence unto us And how doth it appear so to be The Reason he alledges for it was before insisted on 2 Pet. 1. 18 19 20. Sect. 16. Yea suppose that God should speak to us from Heaven as he spake to Moses or as he spake to Christ or from some certaine place as Numb 7. 8 9. How should we be able to know it to be the Voice of God Cannot Sathan cause a Voice to be heard in the Aire and so deceive us or may not there be some way in this kind found out whereby men might impose upon us with their delusions Pope Celestine thought he heard a voice from heaven when it was but the cheat of his Successor Must We not rest at last in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which accompanies the true Voice of God evidencing its selfe and ascertaining the Soule beyond all possibility of mistake Now did not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompany the written Word at its first giving forth if it did not as was said how could any man be obliged to discerne it from all delusions if it did how came it to loose it did God appoint his word to be Written that so he might destroy its Authority If the Question be whether the doctrines proposed to be believed are Truths of God or cunningly devised fables we are sent to the Scripture its selfe and that alone to give the Determination CHAP. IV. Innate Arguments in the Scripture of its divine originall and Authority These the formall Reason of our Believing It s selfe evidencing Efficacy All light mâ—nifests it selfe The Scripture Light What kind of Light it is Spirituall light evidentiall The ground of mens not discerning this Light Consectaries from the Premises laid down What the selfe Evidencing Light of the Scripture peculiarly is The Proposition of the Scripture as an object of faith is from and by this Light Power selfe Evidencing The Scripture the Power of God And Powerfull How this Power exerts its selfe The whole Question resolved § 1. HAving given some few instances of those many Testimonies which the Scripture in expresse Termes beares to its selfe and the spring rise and fountaine of all that Authority which it claimes among and over the sons of men which all those who pretend on any account whatever to owne and acknowledge its Divinity are bound to stand to and are obliged by The second thing proposed or the innate Arguments that the Word of God is furnished withall for its owne manifestation and whereby the Authority of God is revealed for faith to repose its selfe upon comes in the next place into consideration Now these Arguments containe the full and formall Grounds of our Answer to that enquiry before laid downe namely why and wherefore we doe receive and beleive the Scripture to be the word of God It being the formall Reason of our faith that whereon it is built and whereunto it is resolved that is enquired after we answer as we said before we do so receive embrace believe and submit unto it because of the Authority of God who speaks it or gave it forth as his Mind and Will evidencing its selfe by the spirit in and with that word unto our minds and Consciences or because that the Scripture being brought unto us by the good Providence of God in Waies of his Appointment and Preservation it doth evidence its selfe infallibly unto our consciences to be the Word of the living God Sect. 2. The selfe evidencing Efficacy of the Scripture and the grounds of it which consist in common mediums that have an extent and latitude answerable to the Reasons of men whether as yet they acknowledge it to be the Word of God or no is that then which in the remainder of this discourse I shall indeavour to cleare and vindicate This only I shall desire to premise that whereas some Grounds of this efficacy seeme to be placed in the things themselves contained in the Scripture I shall not consider them abstractedly as such but under the formality of their being the Scripture or Written Word of God without which consideration and Resolution the things mentioned would be left naked and utterly devested of their Authority and efficacy pleaded for and be of no other nature and importance then the same things found in other Books It is the Writing its selfe that now supplies the place and Roome of the Persons in and by whom God originally spake to men As were the Persons speaking of old so are the Writings now It was the Word spoken that was to be believed yet as spoken by them from God and it is now the Word written that is to be believed yet as written by the Command and Appointment of God Sect.
to every ones conscience in the sight of God but if our Gospell be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Gospell of Christ who is the image of God should shine unto them There is in the dispensation of the Word an Evidence of Truth commending it's selfe to the consciences of men Some receive not this Evidence is it for want of Light in the Truth it 's selfe No! that is a Glorious light that shines into the hearts of men Is it for want of Testimony to assert this light No! but merely because the God of this world hath blinded the Eyes of men that they should not behold it Sect. 11. From what then hath been laid downe these two things may be inferred 1. That as the Authority of God the first and only absolute Truth in the Scripture is that alone which divine faith rests upon and is the formall object of it so wherever the Word comes by what meanes soever it hath in it's selfe a sufficiency of Light to evidence to all and will doe it eventually to all that are not blinded by the God of this world that Authority of God it's Authour And the only Reason why it is not received by many in the World to whom it is come is the Advantage that Sathan hath to keep them in ignorance and blindnesse by the lusts corruptions prejudices and hardnesse of their owne hearts Sect. 12. The word then makes a sufficient Proposition of it's selfe wherever it is And he to whom it shall come who refuses it because it comes not so or so Testified will give an accouâ—t of his Atheisme and infidelity He that hath the witnesse of God need not stay for the Witnesse of men for the Witnesse of God is greater Sect. 13. Wherever the Word is received indeed as it requireth it selfe to be received and is really assented unto as the Word of God it is so received upon the Evidence of that Light which it hath in it's selfe manifestly declaring it's selfe so to be It is all one by what meanes by what hand whether of a Child or a Church by Accident or Traditions by common consent of men or pecular Providence the Scripture comes unto us Come how it will it hath its Authority in it's selfe and towards us by being the Word of God and hath it's power of manifesting it's selfe so to be from it's owne innate Light Sect. 14. Now this light in the scripture for which we contend is nothing but the beaming of the Majesty Truth Holinesse and Authority of God given unto it and left upon it by it's Author the Holy Ghost An impresse it hath of God's Excellency upon it distinguishing it by infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the product of any creature By this it dives into the Consciences of men into all the secret recesses of their hearts guides teaches directs determines and judges in them upon them in the name majesty Authority of God If men who are blinded by the God of this world will yet deny this light because they perceive it not it shall not prejudice them who doe By this selfe evidencing Light I say doth the Scripture make such a proposition of it's selfe as the Word of God that whoever rejects it doth it at the perill of his eternall Ruine and thereby a bottome and foundation is tendred for that faith which it requireth to repose it's selfe upon Sect. 15. For the proofe then of the Divine Authority of the scriptures unto him or them who as yet on no account what ever doe acknowledge it I shall only suppose that by the Providence of God the Book it 's selfe be so brought unto him or them as that He or they be engaged to the consideration of it or doe attend to the reading of it This is the worke of God's providence in the Government of the world upon a supposall hereof I leave the Word with them and if it evidence not it's selfe unto their conscience it is because they are blinded by the God of this world which will be no plea for the refusall of it at the Last day And they who receive it not on this Ground will never receive it on any as they ought Sect. 16. The second sort of things that evidence themselves are things of an Effectuall powerfull Operation in any kind So doth fire by heat the Wind by it's noise and force salt by it's tast and savour the Sun by its light and heat So doe also morall principles that are effectually operative Rom. 2. 14 15. Men in whom they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe manifest the Worke of them or them by their worke and Efficacy Whatever it be that hath an innate power in it's selfe that will effectually operate on a fit and proper subject it is able to evidence it 's selfe and it 's owne nature and condition Sect. 17. To manifest the interest of the Scripture to be enrolled among things of this nature yea under God himselfe who is knowne by his great power and the Effects of it to have the Preheminence I shall observe only one or two things concerning it the various improvement whereof would take up more time and greater space then I have allotted to this discourse Sect. 18. It is absolutely called the Power of God and that unto it's proper End which way lyes the tendency of it's Efficacy in Operation Rom. 1. 16. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vis virtus Dei the Power of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word concerning the Crosse that is the Gospell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 18 the Power of God And faith which is built on that word without other helpes or Advantages is said to stand in the Power of God 1 Cor. 2. 5. That is effectually working in and by the Word it worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the spirit and of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's spirituall Power gives a demonstration of it Thus it comes not as a naked VVord 1 Thes 1. 5 but in power and in the Holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving all manner of Assurance and full perswasion of it's selfe Even by it's Power and Efficacy Hence it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rod of power or strength Psal 110. 2 denoting both Authority and Efficacy surely that which is thus the Power and Authority of God is able to make it's selfe known so to be Sect. 19. It is not only said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power the Power of God in it's selfe but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able and powerfull in respect of us Thou hast learned saith Paul to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred letters the written word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are able to make thee wise unto salvation They are powerfull
not how built we know not upon what foundations that we intend in the Assignation of our receiving the Scripture to be the Word of God to the effectuall worke and witnesse of the Holy Ghost Sect. 5. Two things then we intend by this VVorke of the spirit upon the mind of man 1. His communication of of spirituall Light by an act of his Power enabling the mind to discerne the saving Truth Majesty and Authority of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a blindnesse a darknesse upon the minds of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not only disenables them from discerning the things of God in their certainty Evidence Necessity and beauty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also causes them to judge amisse of them as things weake and foolish darke unintelligible not answering to any Principle of Wisdome whereby they are guided 1 Cor. 2. Whilst this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on the minds of men it is impossible that they should on any right abiding foundation assent to the Word of God They may have a prejudicate opinion they have no faith concerning it This darknesse then must be removed by the Communication of Light by the Holy Ghost which work of his Illumination is commonly by others spoken unto and by me also in another place Sect. 6. 2. The Holy Ghost together with and by his worke of Illumination taking off the perverse disposition of mind that is in us by nature with our Enmity to and Aversation from the things of God effectually also perswades the mind to a receiving and admitting of the Truth Wisdome and Authority of the word Now because this perverse disposition of mind possessing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soule influences the Will also into an Aversation and dislike of that Goodnesse which is in the Truth proposed to it it is removed by a double act of the Holy Ghost § 7. 1. He gives us Wisdome Understanding a spirituall Judgment whereby we may be able to compare spirituall things with spirituall in a spirituall manner and to come thereby to a cleare and full Light of the heavenly Excellency and Majesty of the Word and so enables us to know of the doctrine whither it be of God Under the benefit of this Assistance all the parts of the Scripture in their Harmony and Correspondency all the Truths of it in their power and necessity come in together to give Evidence one to another and all of them to the whole I meane as the mind is enabled to make a spirituall Judgment of them § 8. 2. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall sense a Tast of the things themselves upon the mind Heart and Conscience when we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised to discerne such things These things deserve a more full handling and to be particularly exemplified from Scripture if the nature of our present designe would admit thereof Sect. 9. As in our naturall Estate in respect of these things of God the mind is full of vanity darknesse blindnesse yea is darkness its selfe so that there is no correspondency between the faculty and the Object and the Will lies in an utter unacquaintednesse yea impossibility of any acquaintance with the life power savour sweetnesse relish and Goodnesse that is in the things proposed to be known and discerned under the darke shades of a blind mind so for a removall of both these the Holy Ghost communicates Light to the Understanding whence it is able to see and judge of the truth as it is in Jesus and the Will being thereby delivered from the dungeon wherein it was and quickened a new performes its office in embracing what is proper and suited unto it in the object proposed The Spirit indeed discovereth to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the counsell of his will but yet in that way in the Generall whereby the Sun gives out his light and heate the former making way for the latter But these things must not now be insisted on Sect. 10. Now by these works of the Spirit He doth I say perswade the Mind concerning the Truth and Authority of the Scripture and therein leave an Impression of an effectuall Testimony within us And this Testimony of his as it is Authoritative and infallible in its selfe so of inconceivably more Efficacy Power and Certainty unto them that doe receive it then any Voice or internall Word boasted of by some can be But yet this is not the work of the spirit at present enquired after Sect. 11. 2 There is a Testimony of the spirit that respects the object or the Word its selfe and this is a publick Testimony which as it satisfies our soules in particular so it is and may be pleaded in reference unto the satisfaction of all others to whom the Word of God shall come The Holy Ghost speaking in and by the Word imparting to it Vertue Power Efficacy Majesty and Authority affords us the Witnesse that our faith is resolved unto And thus whereas there are but two heads whereunto all Grounds of Assent do belong namely Authority of Testimony and the selfe Evidence of Truth they do here both concurre in one In the same Word we have both the Authority of the Testimony of the spirit and the selfe Evidence of the Truth spoken by him yea so that both these are materially one and the same though distinguished in their formall conceptions I have been much affected with those verses of DANTE 's the Italian Poet which some body hath thus word for word turned into Latine larga pluvia Spiritus sancti quae est diffusa Super veteres super novas membranas Est syllogismus qu◠eam mihi conclusit Acutè adeo ut prae illa Omnis demonstratio mihi videatur obtusa The spirits communication of his owne Light and Authority to the Scripture as Evidences of its originall is the Testimony pleaded for Sect. 12. When then we resolve our faith into the Testimony of the Holy Ghost it is not any Private whisper Word or voyce given to individuall Persons It is not the secret and effectuall perswasion of the Truth of the Scriptures that falls upon the minds of some men from various involved considerations of Education Tradition and the like whereof they can give no particular account It is not the effectuall work of the Holy Ghost upon the minds and wills of men enabling them savingly to believe that is intended The Papists for the most part pleading about these things do but shew their ignorance and malice But it is the Publick Testimony of the Holy Ghost given unto all of the Word by and in the word and its own divine light Efficacy and Power Sect. 13. Thus far then have we proceeded The Scripture the Written Word hath its infallible Truth in its selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. from whence it hath its Verity thence it hath its Authority for its whole Authority is founded in
its Truth It s Authority in its selfe is its Authority in respect of us nor hath it any whit more in its selfe then de jure it hath towards and over all them to whom it comes That de facto some do not submit themselves unto it is their sin rebellion This Truth and consequently this Authority is evidenced and made known to us by the publick Testimony which is given unto it by the Holy Ghost speaking in it with divine Light and Power to the minds soules and consciences of men being therein by its selfe proposed unto us We being enlightned by the Holy Ghost which in the Condition wherein we are is necessary for the Apprehension of any spirituall thing or truth in a spirituall manner we receive it and religiously subject our soules unto it as the VVord and VVill of the everliving soveraigne God and judge of all And if this be not a bottome and foundation of faith I here publickly Professe that for ought I know I have no faith at all Sect. 14. Having laid this stable foundation I shall with all possible brevity consider some pretences and Allegations for the confirmation of the Authority of the Scripture invented and made use of by some to divert us from that foundation the closing wherewith will in this matter alone bring peace unto our soules and so this Chapter shall as it were lay in the ballance and compare together the Testimony of the Spirit before mentioned and explained and the other pretences and pleas that shall now be examined Sect. 15. 1. Some say when on other accounts they are concerned so to say that we have received the Scripture from the Church of Rome who received it by Tradition and this gives a credibility unto it Of Tradition in generall without this limitation which destroies it of the Church of Rome I shall speak afterwards Credibility either keeps within the bounds of probability as that may be heightned to a manifest uncontrâ—leablenesse whilst yet its principles exceed not that sphere in which sense it belongs not at all to our present discourse or it includes a firme suitable foundation for faith supernaturall and divine Have we in this sense received the Scripture from that Church as it is called is that Church able to give such a credibility to any thing or doth the Scripture stand in need of such a credibility to be given to it from that Church are not the first most false and is not the last blasphemous To receive a thing from a Church as a Church is to receive it upon the Authority of that Church If we receive any thing from the Authority of a Church we do it not because the thing its selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of Acceptation but because of the Authority alleadged If then we thus receive the Scriptures from the Church of Rome why in particular do we not receive the Apocryphall Books also which she receives How did the Church of Rome reâ—eive the Scriptures shall we say that she is authorized to give out what seemes Good to her as the Word of God not but she hath received them by Tradition so she pleads that she hath received the Apocryphall books also we then recive the Scriptures from Rome Rome by Tradition We make our selves Judges of that Tradition and yet Rome saith this is one thing that she hath by the same Tradition namely that she alone is judge of what she hath by Tradition But the common fate of lyars is befallen that Harlot she hath so long so constantly so desperately lyed in many the most things that she professeth pretending Tradition for them that indeed she deserves not to be believed when she telleth the Truth Besides She pleads that she received the Scriptures from the Beginning when it is granted that the copies of the Hebrew of the old and Greek of the new Testament were only authentick These she pleads now under her keeping to be woefully corrupted and yet is angry that we believe not her Tradition Sect. 16. Some adde that we receive the Scripture to be the Word of God upon the account of the miracles that were wrought at the giving of the Law and of the new Testament which miracles we have received by universall Tradition But first I desire to know whence it comes to passe that seeing our saviour Jesus Christ wrought many other miracles besides those that are written Joh. 20. 30. ch 21. 25. and the Apostles likewise they cannot by all their Traditions help us to so much as an obscure report of any one that is not written I speak not of Legends which yet at their performance were no lesse known then those that are nor were lesse usefull for the end of miracles then they Of Tradition in Generall afterwards But is it not evident that the miracles whereof they speak are preserved in the Scripture and no otherwise And if so can these miracles operate upon the understanding or judgment of any man unlesse they first grant the Scripture to be the Word of God I meane to the begetting of a divine faith of them even that there were ever any such miracles Suppose these miracles alleadged as the Ground of our believing of the word had not been written but like the Sybills leaves had been driven up and downe by the Worst and fiercest wind that blowes in this world the breath of man Those who should keepe them by tradition that is men are by nature so vaine foolish malicious such lyars adders detracters have spirits and minds so unsuited to spirituall things so liable to alteration in themselves and to contradiction one to another are so given to impostures and are so apt to be imposed upon have been so shuffled and driven up and downe the world in every Generation have for the most part so utterly lost the Remembrance of what themselves are whence they come or whether they are to goe that I can give very little credit to what I have nothing but their Authority to rely upon for without any Evidence from the nature of the thing it 's selfe Sect. 17. Abstracting then from the Testimony given in the Scriptures to the miracles wrought by the prime Revealers of the mind and will of God in the Word and no tolerable assurance as to the businesse in hand where a foundation for faith is enquired after can be given that ever any such miracles were wrought If numbers of men may be allowed to speake we may have a Traditionall Testimony given to the blasphemous figments of the Alcoran under the name of True miracles But the constant Tradition of more than a 1000 yeares carried on by innumerable multitudes of men great wise and sober from one Generation to another doth but set open the gates of hell for the Mahumetans Yet setting aside the Authority of God in his Word and what is resolved thereinto I know not why they may not vye Traditions with the rest of the world The world
indeed is full of Traditions flowing from the Word that is a knowledge of the Doctrines of the word in the minds of men but a Tradition of the Word not resolved into the Word a tradition referred to a fountaine of sense in seeing and hearing preserved as an orall law in a distinct channel and streame by it's selfe when it is evidenced either by instance in some particular preserved therein or in a probability of securing it through the Generations passed by a comparison of some such effect in things of the like kind I shall be ready to receive it Sect. 18. Give me then as I said before but the least obscure report of any one of those many miracles that were wrought by our Saviour and the Apostles which are not recorded in the scriptures and I shall put more valuation on the pretended Traditions than I can as yet perswade my selfe unto Besides many VVriters of the Scripture wrought no miracles and by this Rule their writings are left to shift for themselves Miracles indeed were necessary to take of all prejudices from the Persons that brought any new doctrine from God but the doctrine still evidenced it's selfe The Apostles converted many where they wrought no miracles Act. 16. 17 18 and where they did so worke yet they for their doctrine and not the doctrine on their account was received And the Scripture now hath no lesse Evidence and demonstration in it's selfe of it's Divinity than it had when by them it was preached Sect. 19. But because this Tradition is pretended with great confidence as a sure bottome and foundation for receiving of the Scriptures I shall a little farther enquire into it That which in this case is intended by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tradition is a Report of men which those who are present have received from them that are gone before them Now this may be either of All the men of the World or only of some of them if of All either their suffrages must be taken in some Convention or gathered up from the individualls as we are able and have opportunity If the first way of receiving them were possible which is the utmost improvement that Imagination can give the Authority enquired after yet every individuall of men being a Liar the whole convention must be of the same complexion and so not be able to yeild a sufficient basis to build a faith upon cui non potest subesse falsum that is infallible and cannot possibly be deceived much lesse is there any foundation for it in such a Report as is the Emergencie of the Assertion of Individualls Sect. 21. But now if this Tradition be alledged as preserved only by some in the World not the halfe of rationall Creatures I desire to know what reason I have to believe those who have that Tradition or plead that they have it before and against them who professe they have no such Report delivered to them from their forefathers Is the Reason hereof because I live among these who have this Tradition and they are my neighbours whom I know by the same Rule those who live among the other Parts of men are bound to receive what they deliver them upon Tradition and so men may be obliged to believe the Alcoran to be the Word of God Sect. 22. It is more probable it will be answered that their Testimony is to be received because they are the Church of God but it doth not yet appeare that I can any other way have any Kowledge of them so to be or of any Authority that any number of men more or lesse can have in this case under that Name or Notion unlesse by the Scripture it 's selfe And if so it will quickly appeare what place is to be allotted to their Testimony who cannot be admitted as Witnesses unlesse the Scripture it 's selfe be owned and received because they have neither plea nor claime to be so admitted but only from the Scripture If they shall averre that they take this honour to themselves and that without Relation to the Scripture they claime a right of Authoritative witnesse bearing in this case I say againe upon the generall grounds of naturall Reason and Equity I have no more inducements to give credit to their Assertions then to an alike number of men holding out a Tradition utterly to the contrary of what they assert Sect. 23. But yet suppose that this also were granted and that men might be allowed to speake in their owne name and Authority giving Testimony to themselves which upon the hypothesis under consideration God himselfe is not allowed to doe I shall desire to know whither when the Church declares the scriptures to be the Word of God unto us it doth apprehend any thing in the Scripture as the Ground of that Judgment and declaration or no If it sayes no but that it is proposed upon it's sole Authority then surely if we thinke Good to acquiesse in this decision of this doubt and enquiry it is full time for us to lay aside all our studdies and enquiries after the Mind of God and seek only what that man or those men say who are intrusted with this Authority as they say and as they would have us believe them though we know not at all how or by what meanes they came by it seeing they dare not pretend any thing from the Scripture least thereby they direct us to that in the first place Sect. 24. If it be said that they doe upon other accounts judge and believe the scripture to be true and to be the Word of God I suppose it will not be thought unreasonable if we enquire after those Grounds and accounts seeing they are of so great concernement unto us All Truths in Relations consisting in their consonancy and Agreement to the nature of the things they deliver I desire to know how they came to judge of the consonancy betweene the nature of the things delivered in the Scripture and the delivery of them therein The things whereof we speake being heavenly spirituall mysterious and supernaturall there cannot be any knowledge obtained of them but by the Word it 's selfe How then can they make any Judgment of the Truth of that Scripture in the Relation of these things which are no where to be known I speak of many of them in the least but by that Scripture its selfe Sect. 25. If they shall say that they found their judgment and declaration upon some discovery that the Scripture makes of its selfe unto them they affirme the same that we plead for only they would very desireously appropriate to themselves the Priviledge of being able to discerne that discovery so made in the Scripture To make good this claime they must either plead somewhat from themselves or from the Scriptures if from themselves it can be nothing but that they see like the men of China and all others are blind or have but one eye at the best
they thinke is hid to others also Hence when any thing presents its selfe new to their minds as though they were the first that knew what they then first know and which they have only an obscure glimpse of they rest not untill they have published it to their praise Such are the discourses of that person partly triviall partly obviated and rendred utterly uselesse to his purpose by that treatise which he ventured weakly to oppose I wish I could prevaile with those whose interest compells them to choose rather to be ignorant then to be taught by me to let my books alone Another after two or three years consideration in answer to a book of neer 140 sheets of paper returnes a scoffing reply to so much of it as was written in a quarter of an houre I am therefore still minded to abstaine from such Engagements And I think I may say if there were lesse writing by some there would be more reading by others at least to more purpose Many books full of profound learning lye neglected whilst men spend their time on Trifles And many things of great Worth are suppressed by their Authors whilst things of uo value are poured out one on the neck of another One of your selves I have often solicited for the Publishing of some Divinity lectures read at solemne times in the University which if I know ought are to say no more worthy of publick view I yet Hope a short time will answer my desire and expectation Of my present Vndertaking there are 3 parts The first is a Subject that having preached on I was by many urged to publish my thoughts upon it judging it might be usefull I have answered their requests what I have performed through the grace of Christ in the worke undertaken is left to the judgment of the Godly learned Reader The second concernes the Prolegomena and Appendix to the late Biblia Polyglotta of this I said often ab alio quovis hoc fieri mallem quà m à me sed à me tamen potius quà m à nemine The reasons of my ingaging in that worke are declared at large in the entrāce of it The theses in the close were drawn in by their affinity in Subject to the other discourses and to compleat the doctrine of the Scripture concerning the Scripture I endeavoured to cōprize in thē the whole truth about the Word of God as to name thing opposed by the poor fanaticall Quakers as also to discover the Principles they proceed upon in their Confused opposition to that Truth I have no more to adde but only begging I may have the Continuance of your prayers and assistance in your severall stations for the carrying on the worke of our Lord and Master in this place committed unto us that I may give my account with joy and not with Griefe to him that stands at the door I commend you to the powerfull word of his Grace and remaine Your fellow labourer and Brother in our dear Lord Jesus I. O. From my study Septemb. 22. 1658. Of the Divine Originall with the Authority selfe evidencing Power and Light of the Holy Scriptures CHAP. I. The Divine Originall of the Scripture the sole foundation of it's Authority The Originall of the old Testament Heb. 1. 11. Severall wayes of immediate Revelation The peculiar manner of the Revelation of the word Considerations thereon Various expressions of that way 2 Pet. 1. 20 21. The written word as written preserved by the Providence of God Capellus opinion about various lections considered The Scripture not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The true meaning of that Expression How the word came of old and how it was received Entirely from God to the least Title Of the Scriptures of the New Testament and their peculiar prerogative Sect. 1. THAT the whole Authority of the Scripture in it's selfe depends solely on it's Divine Originall is confessed by all who acknowledge it's Authority The evincing and declaration of that Authority being the thing at present aymed at The discovery of it's divine Spring and Rise is in the first place necessarily to be premised thereunto That foundation being once laid we shall be able to educe our following Reasonings and Arguments wherein we aime more at weight than number from their own proper Principles Sect. 2. As to the Originall of the Scripture of the Old Testament it is said God SPAKE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 1 of old or formerly in the Prophets From the dayes of Moses the Lawgiver and downwards unto the consignation and bounding of the Canon delivered to the Judaicall Church in the dayes of Ezra and his companions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Congregation so God spake This being done only among the Jewes they as his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 2 9 4. were intrusted with the Oracles of God God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome Theophilact in for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets as Luk. 1. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of the Holy Prophets But there seemes to be somewhat farther intended in this Expression Sect. 3. In the Exposition or giving out the eternall Counsell of the Mind Will of God unto men there is considerable his speaking unto the Prophets and his speaking by them unto us In this expression it seemes to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or filia vocis that voice from heaven that came to the Prophets which is understood So God spake in the Prophets and in reference thereunto there is Propriety in that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophets Thus the Psalmes are many of them said to be To this or that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Golden psalme to David that is from the Lord and from thence their tongue was as the Pen of a writer Psal 45. 1. So God spake in them before he spake by them Sect. 4. The various wayes of speciall Revelation by Dreames Visions Audible voyces Inspirations with that peculiar one of the Law giver under the Old Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face Exod. 33. 11. Deut. 34. 10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 11. 8 with that which is compared with it and exalted above it Heb. 1. 1 2 3. in the New by the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the bosome of the father Joh. 1. 17. 18 are not of my present consideration all of them belonging to the manner of the thing enquired after not the thing its selfe Sect. 5. By the Assertion then laid down of God speaking in the Prophets of old from the beginning to the End of that long tract of time consisting of 1000 yeares wherein he gave out the writings of the old Testament Two things are ascertained unto us which are the foundation of our present discourse Sect. 6. 1 That the Laws they made knowne the Doctrines they delivered the Instructions they gave the
God is manifest in them for God hath shewed it unto them for the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternall power and Godhead Rom. 1. 18 19 20 All which places God assisting shall be opened before long in another Treatise The summe of them amounts to what was before laid downe namely that God reveales and declares himselfe unto us by the VVorks of his hands Sect. 11. God declares himselfe his Soveraigne power and Authority his Righteousnesse and Holinesse by the innate or ingrafted light of nature and Principles of the consciences of men That indispensible morall obedience which he requireth of us as his creatures subject to his law is in generall thus made knowne unto us For the Gentiles which have not the law doe by nature the things contained in the law they having not the law are a law unto themselves shewing the work of the law written in their hearts their consciences also bearing witnesse and their thoughts in the meane time excusing or accusing one another Rom. 2. 14 15. By the light that God hath indelibly implanted in the minds of men accompanied with a morall instinct of Good and evill seconded by that selfe-Judgment which he hath placed in us in reference to his own over us doth he reveale himselfe unto the Sons of men 3ly God reveales himselfe by his Word as is confessed It remaines then that we enquire how we may know and be ascertained that these things are not deceivable Pretences but that God doth indeed so reveale himselfe by them Sect. 12. First The Works of God as to what is his Will to teach and reveale of himselfe by them have that Expression of God upon them that stampe and character of his Eternall Power and Godhead that Evidence with them that they are his that where ever they are seene and considered they undeniably evince that they are so and that what they teach concerning him they doe it in his Name and Authority There is no need of Traditions no need of Miracles no need of the Authority of any Churches to convince a rationall Creature that the works of God are his and His only and that he is Eternlal and infinite in Power that made them They carry about with them their owne Authority By being what they are they declare whose they are To reveale God by his works there is need of nothing but that they be by themselves represented or objected to the consideration of Rationall creatures Sect. 13. The Voice of God in nature is in like manner effectuall It declares it selfe to be from God by it's owne light and Authority There is no need to convince a man by substantiall Witnesses that what his Conscience speakes it speakes from God Whether it beare Testimony to the Being Righteousnesse Power Omniscience or Holynesse of God himselfe or whether it call for that morall obedience which is eternally and indispensably due to him and so shews forth the worke of the law in the heart it so speakes and declares it selfe that without further Evidence or Reasoning without the Advantage of any considerations but what are by it's selfe supplyed it discovers it's Au-Author from whom it is and in whose name it speakes Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those common notions and generall Presumptions of him and his Authority that are inlayed in the natures of Rationall Creatures by the hand of God to this End that they might make a Revelation of him as to the Purposes mentioned are able to plead their owne divine Originall without the least contribution of strength or Assistance from without Sect. 14. And thus is it with those things Now the Psalmist says unto God Thou hast magnified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all thy name the Word thou hast spoken The Name of God is all that whereby he makes himselfe knowne Over all this God magnifies his Word It lyes all in a subserviency thereunto The name of God is not here God himselfe but every thing whereby God makes himselfe knowne Now it were very strange that those low darke obscure Principles and Meanes of the Revelation of God and his Will which we have mentioned should be able to evince themselves to be from him without any externall helpe Assistance Testimony or Authority and that which is by God himselfe magnified above them which is farre more noble and Excellent in it's selfe and in respect of it's end Order hath far more divinely conspicuous and glorious impressions and Characters of his Goodnesse Holinesse Power Grace Truth then all the Creation should lye dead obscure and have nothing in it's selfe to reveale it's Author untill this or that superadded Testimony be called in to it's Assistance We esteeme them to have done no service unto the Truth who amongst innumerable other bold denyalls have insisted on this also that there is no naturall knowledge of God arising from the innate Principles of Reason and the Workes of God proposing themselves to the consideration thereof let now the way to the progresse of supernaturall Revelation be obstructed by denying that it is able to evince it selfe to be from God and we shall quickly see what bankes are cut to let in a flood of Atheisme upon the face of the Earth Sect. 15. Let us consider the issue of this Generall Induction As God in the creation of the World and all things therin contained hath so made framed them hath left such characters of his Eternall Power and Wisdome in them and upon them filled with such Evidences of their Author suited to the Apprehensions of rationall Creatures that without any other Testimony from himselfe or any else under the naked consideration and Contemplation of what they ARE they so farre declare their Creator that they are left wholly unexcusable who will not learne and know him from thence So in the giving out of his Word to be the foundatiō of that VVorld which he hath set up in this world as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel within a wheel his Church He hath by his Spirit implanted in it and impressed on it such Characters of his Goodnesse Power Wisdome Holinesse Love to mankind Truth Faithfulnesse with all the rest of his Glorious Excellencies and Perfections that at all times and in all Places when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Expansion of it is stretched over men by his Providence without any other Witnesse or Testimony given unto it it declares it's selfe to be his and makes good it's Authority from him so that the refusall of it upon it's own evidence brings unavoidable condemnation on the soules of men This comparison is insisted on by the Psalmist Psal 19 where as he ascribeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice and line to the creatures so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Light Power stability and Permanency like that of the heavens Sun in
commutation of properties to the Word and in an unexpressable Exaltation of it above them The light of one day of this Sun being unspeakably more than that of seven others as to the manifestation of the Glory of God Sect. 16. This then is fixed as a Principle of Truth whatever God hath appointed to reveale himselfe by as to any speciall or generall End that those whom he intends to discover himselfe unto may either be effectually instructed in his mind and will according to the measure degree and meanes of the Revelation afforded or be left inexcusable for not receiving the Testimony that he gives of himselfe by any Plea or pretence of want of cleare evident manifest Revelation That what ever it be hath such an impresssion of his Authority upon it as undeniably to evince that it is from him And this now concerning his Word comes further to be confirmed by Testimonies and Arguments CHAP. III. Arguments of two sorts Inartificiall Arguments by way of Testimony to the Truth To whom these Arguments are valid Isa 8. 20. 2 Tim. 3. 16. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that accompanies the voice of God Jer. 3. 26 27 28 29. The rejection of a plea of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein it consists Luk. 16. 31. of miracles their efficacy to beget faith compared with the word 2 Pe. 1. 16 19 20. Sect. 1. HAving declared the Divine Original and Authority of the Scripture and explained the Position laid downe as the foundation of our ensuing discourse way is now made for us to the consideration of those sâ—lfâ—-Evidences of it's divine Rise and consequently Authority that it is attended withall upon the account whereof we receive it as believing it to be the Word of God Sect. 2. The Arguments whereby any thing is confimed are of two sorts Inartificiall by the Way of Testimony and Artificiall by the Way of Deductions and Inferences What ever is capable of contributing Evidence unto Truth falls under one of these two heads Both these kinds of Proofes we make use of in the businesse in hand Some professe they owne the Authority of the Scriptures and also urge others so to doe but they well dispute on what grounds and Accounts they doe foe With those we may deale in the first way by Testimony from the Scriptures themselves which upon their own Principles they cannot refuse When they shall be pleased to informe us that they have relinquished those Principles and doe no longer owne the Scripture to be the Word of God We will withdraw the Witnesses upon their Exceptions whom for the present we make use of Testimonies that are innate and ingrafted in the Word it 's selfe used only as Mediums of Artificiall Arguments to be deduced from them which are of the second sort may be used towards them who at present own not the Authority of the Scripture on any account whatever or who are desirous to put on themselves the Persons of such men to try their skill and Ability for the management of a Controversy against the Word of God Sect. 3. In both these cases the Testimony of the Scripture is pleaded and is to be received or cannot with any pretence of Reason be refused in the former upon the account of the acknowledged Authority and Veracity of the Witnesse though speaking in its owne case in the latter upon the account of that selfe Evidence which the Testimony insisted on is accompanied withall made out by such Reasonings and Arguments as for the kind of them Persons who owne not it's Authority cannot but admit In humane things if a man of knowne Integrity and unspotted Reputation beare Witnesse in any cause and give uncontrolable Evidence to his Testimony from the very nature and Order of the things whereof he speakes as it is expected that those who know and admit of his Integrity and Reputation doe acquiesce in his Assertion so those to whom he is a Stranger who are not moved by his Authority will yet be overcome to assent to what is witnessed by him from the nature of the things he asserts especially if there be a coincidence of all such circumstances as are any way needfull to give Evidence to the matter in hand Sect. 4. Thus it is in the case under consideration For those who professe themselves to believe the Scriptures to be the Word of God and so owne the credit and fidelity of the Witnesse it may reasonably be expected from them yea in strict Justice demanded of them that they stand to the Testimony that they give to themselves and their owne divine Originall By saying that the Scripture is the Word of God and then commanding as to prove it so to be they render themselves obnoxious unto every Testimony that we produce from it that so it is and that it is to be received on it's own Testimony This Witnesse they cannot wave without disavowing their owne Professed Principles without which Principles they have not the least colour of imposing this taske on us Sect. 5. As for them with whom we have not the Present advantage of their own Acknowledgment it is not reasonable to impose upon them with the bare Testimony of that Witnesse concerning whom the Question is whether he be worthy the Acceptation pleaded for But yet Arguments taken from the Scripture from what it is and doth it 's Nature and Operation by which the causes and springs of all things are discovered are not to be refused Sect. 6. But it is neither of these that principally I intend to deale withall my present Discourse is rather about the satisfaction of our owne consciences than the Answering of others Objections Only we must satisfy our Consciences upon such Prinples as will stand against all mens Objections This then is chiefly enquired after namely what it is that gives such an Assurance of the Scriptures being the Word of God as that relying thereon we have a sure Bottome and foundation for our receiving them as such and from whence it is that those who receive them not in that manner are left inexcusable in their damnable unbeliefe This we say is in and from the Scripture its selfe so that there is no other need of any further witnesse or Testimony nor is any in the same kind to be admitted Sect. 7. It is not at all in my Purpose to insist largly at present on this subject and therefore I shall content my selfe with instancing in some few Testimonies and Arguments beginning with one or two of the first sort Isa 8. 20. To the law and to the Testimony if they speake not according to this Word there is no light in them What ever any one says be it what or who it will Church or Person if it be in or about the things of God concerning his Will or Worship with our Obedience to him it is to be tryed by the Law and Testimony Hither we are sent This is asserted to be the Rule and
and effectuall to that purpose It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1. 21. The Word that hath power in it to save So Acts 20. 31. I commend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the able powerfull Word And that we may know what kind of power it hath the Apostle tells us that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is living and effectuall Heb. 4. 12. and sharper then any two edged sword peircing even to the dividing asunder of soule and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart It is designed of God to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effectuall working of his power See Joh. 6. 68 69. 2 Cor. 6. 41. 2 Cor. 15. 58. Gal. 2. 8. By vertue of this Power it brought forth fruit in all the world Col. 1. 6. Without sword without for the most part miracles without humane Wisdome or Oratory without any inducements or motives but what were merely and solely taken from it's selfe consisting in thinges that eye had not seene nor eare heard nor could enter into the heart of man to conceive hath it exerted this it's power and efficacy to the conquest of the World causing men of all sorts in all times and places so to fall downe before its Divine Authority as immediatly to renounce all that was deare to them in the world and to undergoe whatever was draedful terrible and destructive to nature in all it 's dearest concernments Sect. 20. It hath been the worke of many to insist on the Particulars wherein this Power exerts it's selfe so that I shall not enlarge upon them In generall they have this Advantage that as they are all spirituall so they are such as have their seate dwelling and abode in the hearts and consciences of men whereby they are not liable to any Exception as though they were pretended Men cannot harden themselves in the rejection of the Testimony they give by sending for Magitians to doe the like or by any pretence that it is a common thing that is befallen them on whom the Word puts forth it 's power The seate and residence of these Effects is safeguarded against all Power Authority but that of God Its diveing into the hearts Consciences secret recesses of the minds of men its judging and sentencing of thē in themselves it's cōvictions terrours conquests and killing of men it 's converting building up making wise holy obedient its administring consolations in every condition and the like effects of it's power are usually Spoken unto Sect. 21. These are Briefly the foundations of the Answer returned to the Enquiry formerly laid downe which might abundantly be enlarged How know we that the Scripture is the Word of God how may others come to be assured thereof The Scripture say we beares Testimony to it's selfe that it is the Word of God that Testimony is the witnesse of God himselfe which who so doth not accept and believe he doth what in him lyes to make God a lyar To give us an infallible Assurance that in receiving this Testimony we are not imposed upon by cunningly devised fables the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures have that Glory of Light and Power accompanying of them as wholy distinguisheth them by infallible signes and Evidences from all Words and Writings not divine conveying their Truth and Power into the soules and consciences of men with an infalible certainty On this account are they received by all that receive them as from God who have any reall distinguishing foundation of their faith which would not be seperated from these grounds as effectuall an expedient for the reception of the Alcoran CHAP. V. Of the Testimony of the Spirit Traditions Miracles Sect. 1. BEfore I proceed to the consideration of those other Testimonies which are as Arguments drawne from those innate Excellencies and Properties of the Word which I have insisted on some other things whose right understanding is of great importance in the cause underdebate must be laid downe and stated Some of these referre to that Testimony of the Spirit that is usually and truly pleaded as the great ascertaining Principle or that on the account whereof we receive the Scriptures to be the Word of God That it may be seene in what sense that is usually delivered by our Divines and how farre there is a coincidence between that Assertion and what we have delivered I shall lay downe what that Testimony is wherein it consists and what is the weight or stresse that we lay upon it Sect. 2. That the Scripture be received as the Word of God there is required a twofold Efficacy of the spirit The first respects the subject or the mind of man that assents unto the Authority of the Scripture now concerning this Act or worke of the Spirit whereby we are enabled to believe the Scripture on the account whereof we may say that we receive the Scripture to be the word of God or upon the Testimony of the Spirit I shall a little enquire what it is and wherein it doth consist Sect. 3. 1st Then It is not an outward or inward vocal Testimony concerning the Word as the Papists would impose upon us to believe and assent We doe not affirme that the spirit immediatly by himselfe saith unto every individuall Believer this Book is or containes the Word of God We say not that the Spirit ever spake to us of the Word but by the Word Such an Enthusiasme as they fancy is rarely pretended and where it is so it is for the most part quickly discovered to be a delusion We plead not for the usefulnesse much lesse the necessity of any such Testimony Yea the Principles we have laid downe resolving all faith into the Publick Testimony of the Scriptures themselves doe render all such private Testimonies altogether needlesse Sect. 4. 2ly This Testimony of the spirit consists not in a perswasion that a man takes up he knowes not well how or why only this he knowes he will not Depose it though it cost him his life This would be like that which by Morinus is ascribed to the Church of Rome which though it knew no Reason why it should preferre the vulgar latine Translation before the Originall yet by the guidance of the Spirit would doe so that is unreasonably But if a man should say that he is perswaded that the Scripture is the Word of God and that he will dye a 1000 times to give Testimony thereunto and not knowing any reall ground of this perswasion that should beare him out in such a Testimony shall ascribe it to the Spirit of God our concernment lyes not in that Perswasion This may befall men by the Advantage of Traditions whereof men are usually Zealous and obstinate in their defence Education in some constitutions will give pertinacy in most vaine and false perswasions It is not then a Resolution and Perswasion induced into our minds we know
being wiser then any others and more able to discerne then they Now though I shall easily grant them to be very subtle and cunning yet that they are so much wiser then all the world besides that they are meet to impose upon their beliefe things that they neither do nor can discerne or know I would not be thought to admit untill I can believe my selfe and all others not of their society or combination to be beasts of the field and they as the serpent amongst us Sect. 26. If it be from the Scripture that they seek to make Good this claime then as we cause them there to make a stand which is all we aime at so their plea must be from the promise of some speciall Assistance granted to them for that purpose if their assistance be that of the spirit it is either of the spirit that is promised to believers to worke in them as before described and related or it is some private Testimony that they pretend is afforded to them If the former be affirmed we are in a condition wherein the necessity of devolving all on the scripture its selfe to decide and judge who are beleivers lies in every ones view if the latter who shall give me Assurance that when they pretend that witnesse and Testimony they do not lye and deceive we must here certainly go either to the Scrippture or to some cunning man to be resolved Isa 8. 19 20. Sect. 27. I confesse the Argument which hath not long since been singled out and dextrovsly mannaged by an able and learned pen namely of proving the Truth of the doctrine of the Scripture from the Truth of the story and the Truth of the story from the certainty there is that the Writers of the Books of the Bible were those Persons whose names and inscriptions they beare so pursuing the Evidence that what they wrote was true and known to them so to be from all requisita that may possibly be sought after for the strengthening of such Evidence is of great force and efficacy It is I say of great force and efficacy as to the end for which it is insisted on that is to satisfy mens rational Enquiries but as to a ground of faith it hath the same insufficiency with all other Arguments of the like kind Though I should grant that the Apostles penmen of the Scripture were persons of the greatest industry honesty integrity faithfullnesse holinesse that ever lived in the world as they were and that they wrote nothing but what themselves had as Good Assurance of as what men by their senses of seeing and hearing are able to attaine yet such a Knowledge and Assurance is not a sufficient foundation for the faith of the Church of God if they received not every Word by inspiration and that evidencing it's selfe unto us otherwise then by the Authority of their Integrity it can be no foundation for us to build our faith upon Sect. 28. Before the committing of the Scriptures to writing God had given the World an Experiment what keepers men were of this Revelation by tradition Within some hundreds of yeares after the flood all knowledge of him through the craft of Sathan and the vanity of the minds of men which is unspeakable was so lost that nothing but as it were the creation of a new World or the Erection of a new Church state by new Revelations could relieve it After that great triall what can be farther pretended on the behalfe of Tradition I know not Sect. 29. The summe of all is The mercifull Good Providence of God having by divers and various meanes using therin amongst other things the ministry of men and Churches preserved the Writings of the Old and New Testament in the World and by the same gratious disposall afforded them unto us they are received and submitted unto by us upon the Grounds and evidences of their divine Originall before insisted on Sect 30. Upon the whole matter then I would know whither if the Scriptures should be brought to any man when or where he could not possibly have it attested to be the Word of God by any publick or private Authority of man or Church Tradition or otherwise he were bound to believe it or no whither he should obey God in believing or sin in the rejecting of it suppose de do but take it into consideration doe but give it the reading or hearing seeing in every place it avers it's selfe to be the Word of God he must of necessity either give credit unto it or disbelieve it To hang in suspense which ariseth from the imperfect actings of the faculties of the soule is in it's selfe a weaknesse and in this case being reckoned no the worst side is interpretatively a Rejection If you say it were the duty of such an one to believe it you acknowledge in the scripture it 's selfe a sufficient Evidence of it's own originall Authority without which it can be no man's duty to believe it If you say it would not be his sinne to reject and refuse it to disbelieve all that it speakes in the name of God then this is that you say God may truly and really speake unto a man as he doth by the Scripture and yet that man not be bound to believe him We deale not thus with one another Sect. 31. To wind up then the plea insisted on in the foregoing Chapter concerning the selfe evidencing Light and Power of the Scripture from which we have diverted and to make way for some other considerations that tend to the confirmation of their divine Originall I shall close this discourse with the two generall considerations following Sect. 32. 1 Then laying aside these failing pleas there seemes to be a morall impossibility that the Word of God should not manifest it 's own Originall and it's Authority from thence Quaelibet herba deum There is no Worke of God as was shewed but reveales it's Authour A curious Artificer imparts that of forme shape proportion and comelinesse to the fruit of his Invention and worke of his hands that every one that looks upon it must conclude that it comes from skill and Ability A man in the delivery of his mind in the writing of a Book will give it such an impression of Reason that though you cannot conclude that this or that man wrote it yet you must that it was the product of a man or Rationall creature yea some individuall men of Excellency in some skill are instantly knowne by them that are able to judge in that Art or skill by the Effects of their skill This is the Peice this is the hand the Worke of such an one How easy is it for those who are conversant about antient Authours to discover an Authour by the spirit and stile of his writings Now certainly this is strange beyond all beliefe that almost every Agent should give an impresse to it's worke whereby it may be appropriated unto him and only the
Word wherein it was the designe of the Great and Holy God to give us a portraiture as it were of his Wisdome Holinesse and Goodnesse so farre as we are capable of an Acquaintance with him in this Life is not able to declare and evince it's Originall That God who is prima Veritas the first and soveraigne Truth infinitely seperated and distinguished from all creatures on all accounts whatever should Write a Book or at least immediately indite it commanding us to receive it as his under the penalty of his Eternall displeasure and yet that Booke not make a sufficient discovery of it's selfe to be his to be from him is past all beliefe Let men that live on things received by Tradition from their Fathers who perhaps never had sense of any reall Transaction betweene God and their soules who scarse ever perused the Word seriously in their lives nor brought their Consciences to it please themselves in their owne imaginations The sure Anchor of a soule that would draw nigh to God in and by his Word lyes in the things laid downe Sect. 33. I suppose it will not be denyed but that it was the Mind and Will of God that those to whom his Word should come should owne it and receive it as his if not it were no sinne in them to reject it unto whom it doth so come if it were then either he hath given those Characters unto it and left upon it that impression of his majesty whereby it might be knowne to be his or he hath not done so and that either because he would not or because he could not To say the latter is to make him more iâ—firme than a man or other wormes of the earth than any naturally eâ—fectuall cause He that saith the former must know that it is incumbent on him to yeild a satisfactory account why God would not doe so or else he will be thought blasphemously to impute a want of that Goodnesse Love of mankind unto him which he hath in infinite Grace manifested to be in himselfe That no man is able to assigne any such Reason I shall firmly believe untill I find some attempting so to doe which as yet none have arrived at that height of Impudence and wickednesse as to owne Sect. 34. 2ly How horrible is it to the thoughts of any Saint of God that the scripture should not have it's Authority from it's selfe Tertullian objects this to the Gentiles Apol. Cap. 5. Facit hoc ad causam nostram quod apud vos de humano arbitratu divinitas pensitatur nisi homini Deus placuerit Deus non erit homo jaâ— Deo propitiâ—s esse debebit Would it be otherwise in this case if the Scripture must stand to the mercy of man for the Reputation of its Divinity nay of its verity for whence it hath its Authority thence it hath its verity also as was observed before and many more words of this nature might be added CHAP. VI. Consequentiall considerations for the confirmation of the divine Authority of the Scripture Sect. 1. I said in the former Chapter that I would not employ my selfe willingly â—o enervate or weaken any of the Reasons or Arguments that are usually insisted on to prove the divine Authority of the Scripture Though I confesse I like not to multiply Arguments that conclude to a probability only and are suited to beget a firme Opinion at best where the principle intended to be evinced is de fide and must be beleived with faith divine and supernaturall Yet because some may happily be kept to some kind of Adherence to the Scriptures by meane grounds that will not in their owne strength abide untill they get footing in those that are more firme I shall not make it my businesse to drive them from their present station having perswaded them by that which is better Sect. 2. Yea because on Supposition of the Evidence formerly tenderd there may be great use at severall seasons of some consequentiall considerations and Arguments to the purpose in hand I shall insist on two of that kind which to me who have the Advantage of receiving the Word on the forementioned account seeme not only to perswade and in a great measure to convince to undeniable probability but also to prevaile irresistably on the understanding of unprejudiced men to close with the divine Truth of it Sect. 3. The first of these is taken from the nature of the doctrine its selfe contained in the Scripture the second from the mannagement of the whole designe therein the first is innate the other of a more externall and Rationall consideration Sect. 4. For the first of them there are two things considerable in the doctrine of the Scripture that are powerfull and if I may so say uncontroleably prevalent as to this purpose Sect. 5. First its universall suitablenesse upon its first cleare discovery and Revelation to all the Entanglements and perpleâ—ities of the soules of men in reference to their Relation to and dependance upon God If all mankind have certaine Entanglements upon their hearts and spirits in reference unto God which none of them that are not utterly brutish do not wrestle withall and which all of them are not able in the least to assoyle themselves in and about certainly that Doctrine which is suited universally to satisfy all their perplexities to calme and quiet their spiâ—its in all their tumultuatings and doth break in upon them with a glorious Efficacy to that purpose in its discovery and Revelation must needs be from that God with whom we have to doe and none else From whom else I pray should it be He that can give out such a Word ille mihi semper erit Deus Sect. 6. Now there are 3 generall heads of things that all and every one of mankind not naturally brutish are perplexed withall in reference to their dependance on God and Relation to him 1 How they may worship him as they ought 2 How they may be reconciled and at peace with him or have an Attonement for that guilt which naturally they are sensible of 3 VVhat is the nature of true Blessednesse and how they may attaine it or how they may come to the enjoyment of God Sect. 7. That all mankind is perplexed and entangled with and about these Considerations that all men ever were so without Exception more or lesse and continue so to be to this day that of themselves they miserably grope up and down in the dark and are never able to come to any satisfaction neither as to what is present nor as to what is to come I could manifest from the State Office and condition of conscience the indelible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and presumptions about them that are in the hearts of all by nature The whole History of all Religion which hath been in the World with the designe of All antient and present Philosophy with innumerable other uncontroleable Convictions which also God assisting I shall in
Now it is certaine that this principle must be summum in it's kind either bonum or malum If the Scripture be what it reveales and declares it selfe to be it is then unquestionably the Word of the Living God Truth it's selfe for that it professeth of it's selfe from the beginning to the ending to which profession all that it reveales answers absolutely and unquestionably in a tendency to his Glory alone If it be not so it must be acknowledged that the Authour of it had a blasphemous designe to hold forth himselfe to be God who is not so a malitious designe to deceive the Sons of men and to make them believe that they Worship and honour God and obey him when they doe not and so to draw them into everlasting destruction and that to compasse these ends of blasphemy Atheisme and malice he hath laid out in a long course of time all the industry and wisdome that a Creature could be made partaker of Now he that should doe thus must be the Devill and none else no other creature can possibly arrive at that height of obstinacy in evill Now certainly whilst God is pleased to continue unto us any thing whereby we are distinguished from the Beasts that perish whilst there is a sence of a distance betweene Good and Evill abiding amongst men it cannot fall upon the understanding of any man that that Doctrine which is so holy and pure so absolutely leading to the utmost improvement of whatever is good just commendable and praise Worthy so suitable to all the Light of God of Good and Evil that remaines in us could proceed from any one everlastingly hardened in Evill and that in the pursuit of the wickedst designe that that wicked one could possibly be engaged in namely to enthrone himselfe and malitiously to cheat cousen and ruine the soules of men so that upon necessity the Scripture can own no Authour but him whose it is even the Living God As these considerations are farre from being the bottome and foundation of our faith in our assenting to the Authority of God in the Word so on the supposition of what is so they have an usefullnesse as to support in trialls and temptations and the like seasons of difficulty but of these things so farre Of The Integrity Purity of the Hebrevv and Greek Text of the Scripture With Considerations on the PROLEGOMENA and APPENDIX to the late BIBLIA POLYGLOTTA OXFORD Printed by H. H. for THO ROBINSON 1659. CHAP. I. 1. The occasion of this Discourse 2. The Danger of supposing corruptions in the Originalls of the Scripture 3. The great usefullnesse of the Biblia Polyglotta 4. The Grounds of the ensuing animadversions 5. The Assertions proposed to be vindicated laid downe 6. Their weight and importance 7. Sundry principles in the Prolegomena prejudiciall to the Truth contended for laid downe 8. Those Principles formerly asserted by others Reasons of the opposition made to them Scte. 1. WHEN this whole little precedent Treatise was finished and ready to be given out unto the Stationer there came to my hands the Prolegomena and Appendix to the Biblia Polyglotta lately published Upon the first sight of that volume I was somewhat startled with that Bulkie collection of various Readings which the Appendix tenders to the view of every one thâ—t doth but cast an eye upon it Within a while after I found that others also men of Learning and Judgment had apprehensions of that worke not unlike those which my owne thoughts had suggested unto me Afterwards considering what I had written about the Providence of God in the preservation of the Originall Copies of the Scripture in the foregoing discourse fearing least from that great Appearance of Variations in the Originall Copies and those of all the Translations published with so great care and diligence there might some unconquerable objections against the Truth of what I had asserted be educed I judged it necessary to stop the progresse of those thoughts untill I could get time to looke through the Appendix and the various Lections in that great Volume exhibited unto us with the grounds and Reasons of them in the prolegomena Having now discharged that taske and as things were stated duty I shall crave leave to deliver my thoughts to some things contained in them which possibly men of perverse minds may wrest to the prejudice of my former Assertions to the prejudice of the certainty of divine Truth as continued unto us through the Providence of God in the Originalls of the Scripture Sect. 2. What use hath been made and is as yet made in the world of this supposition that corruptions have befallen the Originalls of the scripture which those various lections at first view seeme to intimate I need not declare It is in breife the foundation of Mahumetisme Alcor Azoar 5. The chiefest and principall prop of Popery the only pretence of Fanaticall Anti Scripturists the root of much hidden Atheisme in the World At present there is sent unto me by a very learned Person upon our discourse on this subject a Treatise in English with the Latine Title of fides Divina wherein it 's namelesse Author on this very foundation labours to evert and utterly render uselesse the whole scripture How farre such as he may be strengthened in their infidelity by the consideration of these things time will manifest Had there not been then a necessity incumbent on me either utterly to desist from pursuing any thoughts of publishing the foregoing Treatise or else of giving an account of some things contained in the Prolegomena and Appendix I should for many Reasons have abstained from this Employment But the truth is not only what I had written in the first Chapter about the Providence of God in the preservation of the Scripture but also the maine of the Arguments afterwards insisted on by me concerning the selfe Evidencing power and Light of the Scripture receiving in my Apprehension a great weakning by the things I shall now speake unto if owned and received as they are proposed unto us I could not excuse my selfe from running the hazard of giving my thoughts upon them Sect. 3. The Wiseman tells us that he considered all travell and every right worke and that for this a man is envied of his neighbour whâ—ch saith he is vanity and vexation of spirit Eccles 4. 4. It cannot be denyed but that this often fals out through the Corruption of the hearts of men that when Works right Workes are with most sore travell brought forth in the world their Authours are repayed with envy for their Labour which mixes all the issues of the best endeavours of men with vanity and vexation of spirit Hiereme of old and Erasmus of late are the usuall instances in this kind That I have any of that guilt in a peculiar manner upon me in reference to this worke of publishing the Biblia Polyglotta which I much esteeme or the Authours and contrivers of it
The security we have that no mistakes were voluntarily or negligently brought into the Text before the coming of our Saviour who was to declare all things in that he not once reproves the Jewes on that account when yet for their false Glosses on the word he spares them not 12. Afterwards the watchfulnesse which the two nations of Jewes and Christians had alwaies one upon another with sundry things of the like importance might to this purpose be insisted on But of these things I shall speake againe if ocasion be offered Sect. 9. Notwithstanding what hath been spoken we grant that there are and have been various Lections in the old Testament and the new For the old Testament the Keri and Cethib the various Readings of Ben Asher and Ben Nepthali of the Easterne and Westerne Jewes evince it Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall speake peculiarly afterwards They present themselves to the view of every one that but lookes into the Hebrew Bible At the End of the great Rabbinicall Bibles as they are called printed by Bombergias at Venice as also in the Edition of Buxtorfius at Basil there is a Collection of the various Readings of Ben Asher and Ben Nepthali of the Easterne and Westerne Jewes We have them also in this Appendix For the two first mentioned they are called among the Jewes one of them R Aaron the Son of R. Moses of the Tribe of Asher the other R Moses the Son of David of the Tribe of Nepthali They flourished as is probable among the Jewes about the yeare of Christ 1030 or thereabouts were Teachers of great renowne the former in the West or Palestina the latter in the East or Babilon In their exact consideration of every letter point and accent of the Bible wherein they spent their lives it seemes they found out some varieties Let any one run them through as they are presented in this Appendix he will find them to be so small consisting for the most part in unnecessary accents of no importance to the sense of any word that they deserve not to be taken notice of For the various Readings of the Orientall or Babilonian and Occidentall or Palestine Jewes all that I know of them and I wish that those that know more of them would informe me better is that they first appeared in the Edition of the Bible by Bombergius under the care of Felix Pratensis gathred by R Jacob Ben Cajim who corrected that impression But they give us no account of their Originall Nor to professe my ignorance doe I know any that doe it may be some doe but in my present hast I cannot enquire after them But the thing it 's selfe proclaimes their no importance and Capellus the most skillfull and diligent improver of all Advantages for impairing the Authority of the Hebrew Text so to give countenance to his Critica Sacra confesses that they are all triviall and not in matters of any moment Besides these there are no other various lections of the old Testament The conjectures of men conceited of their owne Abilities to correct the word of God are not to be admitted to that Title If any other can be gathered or shall be hereafter out of antient copies of credit and esteeme where no mistake can be discovered as their cause they deserve to be considered Men must here deale by instances not conjectures All that yet appeares impaires not in the least the Truth of our Assertion that every Tittle and letter of the Word of God remaines in the copies preserved by his mercifull Providence for the use of his Church Sect. 10. As to Jewes besides the mad and senselesse clamour in Generall for corrupting the Scriptures three things are with most pretence of Reason objected against them 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tikkun Sopherim or correctio scribarum by which meanes it is confessed by Elias that 18 places are corrected But all things are here uncertaine uncertaine that ever any such things were done uncertaine who are intended by their Sopherim Ezra and his companions most probably nor doe the particular places enumerated discover any such correction They are all in particular considered by Glassius lib. 1. Tract 1 but the whole ter is satisfactory determined by Buxtorfius in his letters to Glassius printed by him and repeated againe by Amama Anti Barb Bib lib 1. pag. 30. 31. Because this thing is much insisted on by Galatinus to prove the Jewes corrupting of the Text it may not be amisse to set downe the words of that great Master of all Jewish learning Sect. 11. Ad tertium quaesitum tuum de Tikkun Sopherim 18 voces hanc censuram suhiisse Massora passim notat Recensio locorum in vestibulo libri Numerorum Ps 106. Utrobique non nisi 16 recensentur sed in Num. 12. 12. duo exempla occurrunt ut notat R Solomon Deest ergo unus locus mihi quem ex nullo Judaeo hactenus expiscari potui nec magnus ille Mercerus eum invenit Galatinus hoc thema non intellexit aliena exemplaadmiscet Sic alii qui corruptiones ista esse putant Nec ullum hactenus ex nostris sive Evangelicis sive Catholicis vidi qui explicârit quae fuerint Scribae isti quales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsorum Quà m antiquae hae notae de Tikkun sint liquidò mihi nondum constat Antiquior ipsarum memoria est in libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante Talmud Babilonicum fertur conscriptus Dissentiunt tamen Hebraei de ejus autore tempore In Talmud neutro ulla planè istius Tikkun mentio fit cùm aliàs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longe minoris negotii in Talmud commemoretur Si aliter ista loca fuissent aliquando scripta Onkelos Jonathan id vel semel expressissent Nec Josephus reticuisset qui contrarium Hebraeis adscribit nullam scilicet unquam literam mutatam fuiste in lege ab Hebraeis popularibus suis lib. 1. contra Appionem Talmudistae in Levit. 27. vers ult diversis locis notant nec Prophetae ulli licitum fuisse vel minimum in Lege mutare vel innovare Quomodo ergo Scribae quidam vulgares hanc audaciam sibi arrogâssent textum sacrum in literis sensu corrigere In silentio itaque omnium in aurem tibi dico Sopherim hosce fuisse ipsos autores sacros Mosen Prophetas qui nunquam aliter scripserunt quà m hodiè scriptum legitur At sapientes Hebraeorum nasutiores animadvertentes inconvenientiam quandam in istis locis scripserunt aliter istos autores loqui debuisse secundùm cohaerentiam propositi textus sic vel sic scribere sed pro eo maluisse sic scribere id sic efferre ut illud hodie in textu est Veluti Gen. 18. 22. lectum scriptum Abraham adhuc stabat coram Domino Itáne ubi legitur inquiunt sapientes quòd Abraham venerit ad Dominum steterit
and how often it goes off from the Rule of faith But Rule in in its selfe and upon its own account coming short of all the necessary Qualifications layd downe before it is none Should I now goe to gather instances of the failings of this Translation open and grosse and so proceed with the rest I think I might make a Volume neare as bigge as that of various lections now afforded us but I have another manner of account to give of my houres then so to spend them Sect. 9. Whether the Syriack Translation be any fitter for this use any one who shall be pleased to consider weigh it will easily discover It seemes indeed to have been made out of the Originall at least for some part of it or that the Translation of the 70 hath been in many things changed since this was made which I rather suppose But when where or by whom it doth not appeare nor doth it in many things seeme to have any respect at all unto the Hebrew the note at the close of the Prophets I suppose to proceed rather from the Scribe of that Individuall Copy than the Translatour but that the Reader may see what hands it hath passed through he may take it as it s rendered by the learned Authour of the Annotations on that Translation Explicit Malachias sive libri 12 Prophetarum quorum oratio perpetuò nobis adsit Amen precibúsque ipsorum precibúsque omnium sanctorum sodalium ipsorum praesertìm virginis quae Deum peperit omnium Sanctorum matris quae pro genere Adami intercedit propitius sit Deus Lectori Scriptori Peccatori omnibus sive verbo sive opere ipsis participantibus but this good Conclusion is as I suppose from the Scribe the usuall negligence of whom in his worke is frequently Taxed in the collection of various readings as pag. 8. alibi Now though I confesse this Translation to be very usefull in many things and to follow the Originall for the most part yet being made as yet I know neither when nor by whom in sundry places evidently following another Corrupt Translation having passed through the hands of men ignorant and suspitious against whose frauds and folly by the reason of the paucity of Copies we have no reliefe I question whether it may be esteemed of any great use of importance as to the End enquired after Sect. 10. Of the Samaritan Pentateuch both Originall and Translation we shall not need to adde much What the people from whom it hath its denomination were is knowne nor have the Enquiries of Scaliger or Morinus added any thing to what is vulgarly knowne of them from the Scripture Josephus In a word an Idolatrous Superstitious wicked people they were before they were subdued by Hyrcanus afterwards they continued in the Seperation from the true Church of God upon the Testimony of our Saviour had not Salvation among them When they received their Pentateuch is uncertaine Uncertaine also how long they kept it that they corrupted it whilest they had it is notuncertaine They are charged to have done so by the Jewes in the Talmud and the instance they give abides to this day Deut. 11. 30. They have added Sichem to the Text to give Countenance to their abominations And openly in Deut. 27. 4 where God gives a command that an Altar should be set up on mount Ebal they have wickedly and nefariously corrupted the Text and put in Gerizim Now one such voluntary corruption made on set purpose to countenance a sinne and false worship is enough to lay low the Authority of any Copy whatever The Copy here printed was brought out of the East from Damascus not long since It appeares to have been 230 yeares old saith Morinus in the account of it Opusc Samar praefat ad Translat Samarat As I sayd before that any Samaritans doe as yet remaine is uncertaine some few Jews there are that walke in that way here and there a few families Now that this Pentateuch which was never as such committed to the Church of God that had its rise no man knowes by whom and that hath been preserved no man knowes how knowne by few used by none of the ancient Christians that hath been voluntarily corrupted by men of corrupt minds to countenance them in their folly should be of any Authority upon its own single account to any end or purpose especially to vye with the Hebrew Text men that have not some designe that they publickly owne not will scarce contend The places instanced in by Morinus to prove its integrity above the Hebrew Copy as to the solution of difficulties by it in Gen 11. 29 31. Exod. 12. 40 doe evedently prove it corrupt any man that will consider them will find the alterations purposely made to avoid the difficulties in those places which is one common evidence of Corruption in Gen. 11. 31 60 yeeres are cut off from the life of Tera to make the Chronologie agree and that of Exod. 12. the dwelling of the Children of Israel and their Fathers when they dwelt in the land of Canaan and in the land of Aegypt was 430 yeares is a plaine Comment or Exposition on the Text nor would Hierome who had this Copy make any use of it in these difficulties Might I goe over the rest of Morinus his instances whereby he seekes to credit his Samaritan Copy which we have in these Biblia Polyglotta I could manifest that there is scarce one of them but yeelds a cleare Argument of Corruption in it upon some of the best grounds that we have to judge of the sincerity or corruption of any Copy and if this Pentateuch had been of any credit of old it would not have been omitted yea as it seemes utterly rejected as a thing of nought by Origen in his diligent collection of the Originall and Versions But we are in a way and businesse wherin all things are carried to and fro by conjectures and it were no hard taske to manifest the utter uncertainty of what is fixed on as the Originall of this Pentateuch by the Authour of the Prolegomena or to reinforce those conjectures which he opposeth but that is not my present work nor do I know that ever it will be so But I must for the present say That I could have been glad that he had refrained the close of his discourse Sect. 2 wherein from the occasionall mention of the Samaritan liturgie and the pretended antiquity of it he falls not without some bitternesse of spirit on those who have laid aside the English service book It were not in the Judgment of some imprudently done to reserve a triumph over the Sectaries to some more considerable Victory then any is to be hoped from the Example of the Samaritans Were they all Barbars and Porters and Alehousekeepers yet they might easily discerne that the example and president of a wicked people forsaken of God and forsaking of him to whom the promise of
hand for their reliefe It is of the Text without such suppositions that this insinuation is made now to cast scruples into the minds of men about the integrity and sincerity of that without sufficient ground or warrant is surely not allowable It is not good to deale so with men or their writings much lesse with the Word of God Should any man write that in case of such a mans theft or murder who is a man of unspotted reputation it were good to take such or such a course with him and publish it to the world would their stirring of such rumours be looked on as an honest Christian and candid course of proceeding And is it safe to deale so with the Scripture I speake of Protestants for Papists who are growne bold in the opposition to the Originalls of the Scripture I must needs say that I look upon them as effectually manageing a designe of Sathan to draw men into Atheisme Nor in particular doe I account of Morinus his Exercitations one whit better It is readily acknowledged that there are many difficult places in the Scripture especially in the Historicall Bookes of the old Testament Some of them have by some been lookt at as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The industry of learned men of old and of late Jewes and Christians have been well excercised in the Interpretation and reconciliation of them by one or other a faire probable account is given of them all Where we cannot reach the utmost depth of truth it hath been thought meet that poore wormes should captivate their understandings to the truth and Authority of God in his word If there be this liberty once given that they may be looked on as corruptions and amended at the pleasure of men how we shall be able to stay before we come to the bottome of questioning the whole Scripture I know not That then which yet we insist upon is that according to all Rules of equall procedure men are to prove such Corruptions before they entertaine us with their provision of meanes for remedy Sect. 18. For the Specimen of various lections gathered out of Grotius his Annotations I shall not much concerne my selfe therein they are nothing lesse then various lections of that learned mans own observations set aside 1. The various lections of the 70 and vulgar latine of Symmachus Aquila and Theodotion wherein we are not concerned 2ly The Keri and Cethib which we have often times over and over in this Volume 3ly The various readings of the Orientall and Occidentall Jewes which we have also elsewhere 4ly Conjectures how the 70 or vulgar latin read by altering letters only 5ly Conjectures of his own how the Text may be mended and a very little roome will take up what remaines By that cursory view I have taken of them I see not one word that can pretend to be a various lection unlesse it belong to the Keri and Cethib or the difference between the Orientall and the Occidentall Jews so that as I sayd before as to my present designe I am not at all concerned in that collection those that are may further consider it Sect. 19. As short an account will seeme for the generall consideration of the whole bulkie collection of various lections that we have here presented unto us for those of the severall Translations we are not at all concerned in them where any or all of them faile or are corrupted we have a Rule blessed be God preserved to rectify them by For those of the Originalls I have spoken to them in particular I shall only adde that we have some of them both from the old and new Testament given us thrice over at least many of the Keri and Cethib after a double service done by them are given us againe the third time by Grotius so also are those of the new Testament by the same Grotius and Lucas Brugensis FINIS Errata Pag. lin 11 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20 13 for to read too 24 8 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 22 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 37 7 after 8 adde 20 38 19 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41 ult for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 11 for Rationaâ—ll r. rationall ib. l. 14. r. Eternall 45 16 dele Au. 54 20 for as r. us 72 6 for pertaker r. partaker 84. 11 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39 1 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116 pen for de r. he 117 8 for no. r. on 135 3. undrtaking r. undertaking 186 2 for Posittion r. Position l. ult for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 209 2 foâ— Zimenius r. Ximenius 213 8 for tho r. the 219 13 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 221 4. f. is yet r. is not yet 226 18 on wards r. onwards 263 15 f. to r. too 256 10 f. or r. as 257 9 f. his r. is 271 12 f. miskna r. mishna  21 f. punctat r. puritat 272 2. speakes r. speake  11 word r. words 275 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 288 24 things r. Kings 294 11 noted r. naked 296 23 tye us r. arise 299 23 nor r. or  24 superis r. capuis 308 22 worth r. worke 313 11 the volume r. that volume 316 7 that was r. it was Dr. OWEN Of the Divine Orig. of the Scriptures Erasmuâ— 1. Praef. in 5. lib. Mos 2. In August de Civit Dei lib. 15. cap. 13. 3 Defens Conc. Trid lib. 4. 4 Proleg Biblica 5 Praef. in Bibl in Lat passim 6 Praef. in Comment in Josh 7 Loc. Com. lib. 1. cap. 13. 8 De opt Gen. Interpr lib. 1. 9. Lib. 2. de verb. Dei 10 Tom. 1. D. 5 Q. 3. 11 De Translat Stae cum Comment in Jsa 12 Epito Controv Contr. 1. C. 8. 13. Dispunctio Calum Casaub Pined lib. 5. de Reb. Solom C. 4. S. 1. Morin Exercit de Sincerit Exerc. 1. c. 2. cap. 10. lib. Edm. Castel Praef. ad Animad Samar in Bib. Poly. Mich. le Jay Praefat ad opus Bibl Simeon de Muys Defens â—â—nc Text. Heb. * M. G. F. Mr. I. G. Dr. Henry Wilkinson publick Reader of Divinity in the University * Haebraea volumina nec in una dictione corrupta invenies Sant Pag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5. 18. a Reading in the margin and writing in the line b Correctio scribarum or the amendment of some small apicuâ—i in 18 places c Ablatio scribarum or a note of the â—edundancy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 5 places Vid Raymond pugio fid Petruâ— Galat lib â— cap 8 Haebraei V. T. Codices per universum terrarum orbem per Europam Afiam A fricam ubique sibi sunt similes eodémque modo ab omnibus