alone that it passes in the world or is believed we have added to it many bookes upon our owne judgement and yet thinke it not sufficient for the guidance of men in the worship of God and their obedience they owe unto him yet do they blush are they ashamed as a thiefe when he is taken nay do they not boast themselves in their iniquity and say they are sold to worke all these abominations The time is coming yea it is at hand wherein it shall repent them for ever that they have lifted up themselves against this sacred grant of the wisdome care love and goodnesse of God Sundry other branches there are of the Abominations of these men besides those enumerated all which may be reduced to these three corrupt and bloody fountaines 1. That the Scripture at best as given out from God and as it is to us continued was and is but a partiall revelation of the will of God the other part of it which how vast and extensive it is no man knowes for the Jewes have given us their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Mishna and Gemara These kept them lockt up in the breast or chaire of their holy Father beeing reserved in their magazine of Traditions 2. That the Scripture is not able to evince or manifest its selfe to be the Word of God so as to enjoy and exercise any Authority in his name over the soules and consciences of men without an accession of Testimony from that combination of politicke worldly minded men that call themselves the Church of Rome 3. That the Originall copies of the Old and New Testament are so corrupted ex ore tuo serve nequam that they are not a certaine standard and measure of all doctrines or the touch-stone of all Translations Now concerning these things you will find somewhat offered unto your considerations in the ensuing discourses wherein I hope without any great alterâ—ation or disputes to lay downe such principles of truth as that their Idoll imaginations will be found cast to the ground before the sacred Arke of the word of God and to lye naked without wisdome or power It is concerning the last of these only that at present I shall deliver my thoughts unto you and that because we begin to have a new concernment therein wherewith I shall afterward acquaint you Of all the Inventions of Sathan to draw off the minds of men from the word of God this of decrying the authority of the Originalls seems to me the most pernicious At the beginning of the reformation before the Councill of Trent the Papists did but faintly and not without some blushing defend their vulgar Latine Translation Some openly preferred the Originall before it as 1 Cajetan Erasmus 2 Vives and others Yea and after the Councell also the same was done by Andradius 3 â—erarius 4 Arias Montanus 5 Masius 6 and others For those who understood nothing but Latine amongst them and scarcely that whose ignorance was provided for in the Councill I suppose it will not be thought meet that in this case we should make any account of them But the State of things is now altered in the world and the iniquity which first wrought in a mystery being now discovered casts off its vizard and grows bold nihil est audacius istis deprensis At first the designe was mannaged in private writings Melchior Canus 7 Gulielmus Lindanus 8 Bellarminus 9 Gregorius de Valentia 10 Leo Castrius 11 Huntlaeus 12 Hanstelius 13 with innumerable others some on one account some on another have pleaded that the Originalls were corrupted some of them with more impudence than others Leo Castrius as Pineda observes raves almost where ever he falls on the mention of the Hebrew text Sed is est Author saith he dum in hujusmodi Ebraizationes incidit vix sui compos bono licet zelo tamen vel ignoratione rerum quarundam vel vehementiori aliquâ affectione extra fines veritatis modestiae rapitur si ex hujusmodi tantum unguibus Leonem illum estimaremus non etiam ex aliis praeclaris conatibus aut murem aut vulpem censeremus aut canem aut quiddam aliud ignobilius Yea Morinus who seems to be ashamed of nothing yet shrinks a little at this mans impudence and folly Apologetici libros saith he sex bene longos scripsit quibus nihil quam Judaeorum voluntarias malignas depravationes demonstrate nititur zelo sanè pio scripsit Castrius sed libris Hebraicis ad tantum opus quod moliebatur parum erat instructus In the steps of this Castrius walkes Huntley a subtie Jesuite who in the treatise above cited ascribes the corruption of the Hebrew Bible to the good providence of God for the honour of the vulgar Latine But these with their companions have had their mouths stopt by Reinolds Whitaker Junius Lubbertus Rivetus Chamierus Gerardus Amesius Glassius Alstedius A mama and others So that a man would have thought this fire put to the house of God had been sufficiently quenched But after all the endeavours hitherto used in the daies wherein we live it breaks out in a greater flame they now print the Originall it selfe and defame it gathering up translations of all sorts and setting them up in competition with it When Ximenius put forth the Complutencian Bibles Vatablus his Arias Montanus those of the King of Spaine this Cockatrice was not hatcht whose fruit is now growing to a flying fiery Serpent It is now but saying the ancient Hebrew letters are changed from the Samaritane to the Chaldean the points or vowels and accents are but lately invented of no Authority without their guidance and direction nothing is certaine in the knowledge of that tongue all that we know of it comes from the translation of the 70 the Jews have corrupted the old Testament there are innumerable various lections both of the old and new there are other copies differing from those we now enjoy that are utterly lost So that upon the matter there is nothing left unto men but to choose whether they will be Papists or Atheists Here that most stupendious fabrick that was ever raised by inke and paper termed well by a learned man magnificentissimum illud quod post homines natos in lucem prodiit unquam opus biblicum I mean the Parisian Bibles is prefaced by a discourse of its Erector Michael de Jay wherein he denies the Hebrew text prefers the vulgar Latine before it and resolves that we are not left to the word for our rule but to the Spirit that rules in their Church pro certo igitur atque indubitato apud nos esse debet vulgatam editionem quae communi catholicae Ecclesiae linguâ— circumfertur verum esse genuinum sacrae Scripturae fontem hanc consulendam ubique inde fidei dogmata repetenda ex quo insuper consentaneum est vera ac certissima fidei Christianae autographa in
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
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
Stories they recorded the Promises of Christ the Prophesies of Gospell times they gave out and revealed were not their own not conceived in their minds not formed by their Reasonings not retained in their memories from what they had heard not by any means before hand comprehended by them 1 Pe. 1. 10 11. but were all of theÌ„ immediately from God there being only a passive concurrence of their rational faculties in their Reception without any such active obedience as by any Law they might be obliged unto Hence Sect. 7. 2ly God was so with them and by the Holy Ghost so spake in them as to their receiving of the word from him and their delivering of it unto others by speaking or writing as that they were not themselves enabled by any habituall light knowledge or Conviction of Truth to declare his Mind and Will but only acted as they were immediately moved by him Their Tongue in what they said or their hand in what they wrote was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more at their own disposall than the Pen is in the hand of an expert Writer Sect. 8. Hence as farre as their own Personall concernments as Saints and Believers did lye in them they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a diligent inquiry into and investigation of the things which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Christ that spake in themselves did signify 1 Pet. 1. 10 11. Without this though their Visions were expresse so that in them their eyes were said to be open Numb 24. 3 4 yet they understood them not Therefore also they studied the writings and Prophesies of one another Dan. 9. 2. Thus they attained a saving usefull habituall knowledge of the Truths delivered by themselves and others by the Illumination of the Holy Ghost through the study of the Word even sâ—we Psal 119 104. But as to the receiving of the Word from God as God spake in them they obtained nothing by study or Meditation by enquiry or Reading Amos. 7. 15. Whether we consider the matter or manner of what they received and delivered or their receiving and delivering of it they were but as an instrument of Musick giving a sound according to the hand intention and skill of him that strikes it Sect. 9. This is variously expressed Generally it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word was to this or that Prophet which we have rendred the word came unto them Ezek. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it came expresly essendo fuit It had a subsistence given unto it or an effectuall in-being by the Spirits entring into him vers 14. Now this coming of the Word unto them had oftentimes such a Greatnesse and Expression of the Majesty of God upon it as it filled them with dread and Reverence of him Heb. 3. 16 and also greatly affected even their outward man Dan. 8. 27. But this dread and terrour which Satan strove to imitate in his filthy Tripodes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was peculiar to the Old Testament and belonged to the paedagogie thereof He. 12. 18 19 20 21. The Spirit in the declaration of the New Testament gave out his mind and will in a way of more Liberty and Glory 2 Cor. 3. The exprâ—ssnesse and immediacy of Revelation was the same but the manner of it related more to that glorious liberty in fellowship and Communion with the Father whereunto Believers had then an accesse provided them by Jesus Christ Heb. 9. 8. Ch. 10. 19 20. Ch. 12. 23 24. So our Saviour tels his Apostles Mat. 10. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are not the Speakers of what you deliver as other men are the figment and imagination of whose hearts are the fountaine of all that they speake And he addes this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of the Father is he that speaketh in you Thus the Word that came unto them was a Book which they took in and gave out without any alteration of one tittle or syllable Ezek. 2. 8 9 10 11. Chap. 3. 3. Revel 10. 9 10 11. Sect. 10. Moreover when the Word was thus come to the Prophets and God had spoken in them it was not in their power to conceale it the hand of the Lord being strong upon them They were not now only on a generall account to utter the Truth they were made acquainted withall and to speake the things they had heard and seen which was their common Preaching work according to the analogie of what they had received Act. 4. 20 but also the very individuall Words that they had received were to be declared When the word was come to them it was as a fire within them that must be delivered or it would consume them Psal 39. 3. Jer. 20. 9. Amos. 3. 8. Chap 7. 15 16. So Jonah found his attempt to hide the Word that he had received to be altogether vaine Sect. 11. Now because these things are of great importance and the foundation of all that doth ensue namely the discovery that the Word is come forth unto us from God without the least mixture or intervenience of any medium obnoxious to fallibility as is the wisdome Truth Integrity knowledge and memory of the best of all men I shall further consider it from one full and eminent declaration thereof given unto us 2 Pet. 1. 20 21. The words of the Holy Ghost are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowing this first that no prophâ—sy of Scripture is of any private interpretation for the Prophesy came not in old time by the will of man but Holy men of God spake as they were moved by the Holy Ghost Sect. 12. That which he speaks of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophesy of Scripture or written Prophesy There were then traditions among the Jewes to whom Peter wrote exalting themselves into competition with the written Word which not long after got the Title of an or all Law pretending to have it's Originall from God These the Apostle tacitly condemnes and also shewes under what formality he considered that which vers 19. he termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Prophesy namely as WRITTEN The written word as such is that whereof he speakes Above 50 times is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament put absolutely for the Word of God And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used in the Old for the Word of Prophesy 2 Chron. 21. 12. It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16 The Writing or Word written is by inspiration from God Not only the Doctrine in it but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its selfe or the Doctrine as written is so from him Sect. 13. Hence the Providence of God hath manifested it's selfe no lesse concerned in the preservation of the writings then the doctrine contained in them The writing it's selfe being the Product of his own eternall counsell for the preservation of the
to every ones conscience in the sight of God but if our Gospell be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Gospell of Christ who is the image of God should shine unto them There is in the dispensation of the Word an Evidence of Truth commending it's selfe to the consciences of men Some receive not this Evidence is it for want of Light in the Truth it 's selfe No! that is a Glorious light that shines into the hearts of men Is it for want of Testimony to assert this light No! but merely because the God of this world hath blinded the Eyes of men that they should not behold it Sect. 11. From what then hath been laid downe these two things may be inferred 1. That as the Authority of God the first and only absolute Truth in the Scripture is that alone which divine faith rests upon and is the formall object of it so wherever the Word comes by what meanes soever it hath in it's selfe a sufficiency of Light to evidence to all and will doe it eventually to all that are not blinded by the God of this world that Authority of God it's Authour And the only Reason why it is not received by many in the World to whom it is come is the Advantage that Sathan hath to keep them in ignorance and blindnesse by the lusts corruptions prejudices and hardnesse of their owne hearts Sect. 12. The word then makes a sufficient Proposition of it's selfe wherever it is And he to whom it shall come who refuses it because it comes not so or so Testified will give an accouâ—t of his Atheisme and infidelity He that hath the witnesse of God need not stay for the Witnesse of men for the Witnesse of God is greater Sect. 13. Wherever the Word is received indeed as it requireth it selfe to be received and is really assented unto as the Word of God it is so received upon the Evidence of that Light which it hath in it's selfe manifestly declaring it's selfe so to be It is all one by what meanes by what hand whether of a Child or a Church by Accident or Traditions by common consent of men or pecular Providence the Scripture comes unto us Come how it will it hath its Authority in it's selfe and towards us by being the Word of God and hath it's power of manifesting it's selfe so to be from it's owne innate Light Sect. 14. Now this light in the scripture for which we contend is nothing but the beaming of the Majesty Truth Holinesse and Authority of God given unto it and left upon it by it's Author the Holy Ghost An impresse it hath of God's Excellency upon it distinguishing it by infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the product of any creature By this it dives into the Consciences of men into all the secret recesses of their hearts guides teaches directs determines and judges in them upon them in the name majesty Authority of God If men who are blinded by the God of this world will yet deny this light because they perceive it not it shall not prejudice them who doe By this selfe evidencing Light I say doth the Scripture make such a proposition of it's selfe as the Word of God that whoever rejects it doth it at the perill of his eternall Ruine and thereby a bottome and foundation is tendred for that faith which it requireth to repose it's selfe upon Sect. 15. For the proofe then of the Divine Authority of the scriptures unto him or them who as yet on no account what ever doe acknowledge it I shall only suppose that by the Providence of God the Book it 's selfe be so brought unto him or them as that He or they be engaged to the consideration of it or doe attend to the reading of it This is the worke of God's providence in the Government of the world upon a supposall hereof I leave the Word with them and if it evidence not it's selfe unto their conscience it is because they are blinded by the God of this world which will be no plea for the refusall of it at the Last day And they who receive it not on this Ground will never receive it on any as they ought Sect. 16. The second sort of things that evidence themselves are things of an Effectuall powerfull Operation in any kind So doth fire by heat the Wind by it's noise and force salt by it's tast and savour the Sun by its light and heat So doe also morall principles that are effectually operative Rom. 2. 14 15. Men in whom they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe manifest the Worke of them or them by their worke and Efficacy Whatever it be that hath an innate power in it's selfe that will effectually operate on a fit and proper subject it is able to evidence it 's selfe and it 's owne nature and condition Sect. 17. To manifest the interest of the Scripture to be enrolled among things of this nature yea under God himselfe who is knowne by his great power and the Effects of it to have the Preheminence I shall observe only one or two things concerning it the various improvement whereof would take up more time and greater space then I have allotted to this discourse Sect. 18. It is absolutely called the Power of God and that unto it's proper End which way lyes the tendency of it's Efficacy in Operation Rom. 1. 16. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vis virtus Dei the Power of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word concerning the Crosse that is the Gospell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 18 the Power of God And faith which is built on that word without other helpes or Advantages is said to stand in the Power of God 1 Cor. 2. 5. That is effectually working in and by the Word it worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the demonstration of the spirit and of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's spirituall Power gives a demonstration of it Thus it comes not as a naked VVord 1 Thes 1. 5 but in power and in the Holy Ghost and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving all manner of Assurance and full perswasion of it's selfe Even by it's Power and Efficacy Hence it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rod of power or strength Psal 110. 2 denoting both Authority and Efficacy surely that which is thus the Power and Authority of God is able to make it's selfe known so to be Sect. 19. It is not only said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power the Power of God in it's selfe but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able and powerfull in respect of us Thou hast learned saith Paul to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred letters the written word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are able to make thee wise unto salvation They are powerfull
not how built we know not upon what foundations that we intend in the Assignation of our receiving the Scripture to be the Word of God to the effectuall worke and witnesse of the Holy Ghost Sect. 5. Two things then we intend by this VVorke of the spirit upon the mind of man 1. His communication of of spirituall Light by an act of his Power enabling the mind to discerne the saving Truth Majesty and Authority of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a blindnesse a darknesse upon the minds of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that not only disenables them from discerning the things of God in their certainty Evidence Necessity and beauty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also causes them to judge amisse of them as things weake and foolish darke unintelligible not answering to any Principle of Wisdome whereby they are guided 1 Cor. 2. Whilst this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on the minds of men it is impossible that they should on any right abiding foundation assent to the Word of God They may have a prejudicate opinion they have no faith concerning it This darknesse then must be removed by the Communication of Light by the Holy Ghost which work of his Illumination is commonly by others spoken unto and by me also in another place Sect. 6. 2. The Holy Ghost together with and by his worke of Illumination taking off the perverse disposition of mind that is in us by nature with our Enmity to and Aversation from the things of God effectually also perswades the mind to a receiving and admitting of the Truth Wisdome and Authority of the word Now because this perverse disposition of mind possessing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soule influences the Will also into an Aversation and dislike of that Goodnesse which is in the Truth proposed to it it is removed by a double act of the Holy Ghost § 7. 1. He gives us Wisdome Understanding a spirituall Judgment whereby we may be able to compare spirituall things with spirituall in a spirituall manner and to come thereby to a cleare and full Light of the heavenly Excellency and Majesty of the Word and so enables us to know of the doctrine whither it be of God Under the benefit of this Assistance all the parts of the Scripture in their Harmony and Correspondency all the Truths of it in their power and necessity come in together to give Evidence one to another and all of them to the whole I meane as the mind is enabled to make a spirituall Judgment of them § 8. 2. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall sense a Tast of the things themselves upon the mind Heart and Conscience when we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised to discerne such things These things deserve a more full handling and to be particularly exemplified from Scripture if the nature of our present designe would admit thereof Sect. 9. As in our naturall Estate in respect of these things of God the mind is full of vanity darknesse blindnesse yea is darkness its selfe so that there is no correspondency between the faculty and the Object and the Will lies in an utter unacquaintednesse yea impossibility of any acquaintance with the life power savour sweetnesse relish and Goodnesse that is in the things proposed to be known and discerned under the darke shades of a blind mind so for a removall of both these the Holy Ghost communicates Light to the Understanding whence it is able to see and judge of the truth as it is in Jesus and the Will being thereby delivered from the dungeon wherein it was and quickened a new performes its office in embracing what is proper and suited unto it in the object proposed The Spirit indeed discovereth to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the counsell of his will but yet in that way in the Generall whereby the Sun gives out his light and heate the former making way for the latter But these things must not now be insisted on Sect. 10. Now by these works of the Spirit He doth I say perswade the Mind concerning the Truth and Authority of the Scripture and therein leave an Impression of an effectuall Testimony within us And this Testimony of his as it is Authoritative and infallible in its selfe so of inconceivably more Efficacy Power and Certainty unto them that doe receive it then any Voice or internall Word boasted of by some can be But yet this is not the work of the spirit at present enquired after Sect. 11. 2 There is a Testimony of the spirit that respects the object or the Word its selfe and this is a publick Testimony which as it satisfies our soules in particular so it is and may be pleaded in reference unto the satisfaction of all others to whom the Word of God shall come The Holy Ghost speaking in and by the Word imparting to it Vertue Power Efficacy Majesty and Authority affords us the Witnesse that our faith is resolved unto And thus whereas there are but two heads whereunto all Grounds of Assent do belong namely Authority of Testimony and the selfe Evidence of Truth they do here both concurre in one In the same Word we have both the Authority of the Testimony of the spirit and the selfe Evidence of the Truth spoken by him yea so that both these are materially one and the same though distinguished in their formall conceptions I have been much affected with those verses of DANTE 's the Italian Poet which some body hath thus word for word turned into Latine larga pluvia Spiritus sancti quae est diffusa Super veteres super novas membranas Est syllogismus qu◠eam mihi conclusit Acutè adeo ut prae illa Omnis demonstratio mihi videatur obtusa The spirits communication of his owne Light and Authority to the Scripture as Evidences of its originall is the Testimony pleaded for Sect. 12. When then we resolve our faith into the Testimony of the Holy Ghost it is not any Private whisper Word or voyce given to individuall Persons It is not the secret and effectuall perswasion of the Truth of the Scriptures that falls upon the minds of some men from various involved considerations of Education Tradition and the like whereof they can give no particular account It is not the effectuall work of the Holy Ghost upon the minds and wills of men enabling them savingly to believe that is intended The Papists for the most part pleading about these things do but shew their ignorance and malice But it is the Publick Testimony of the Holy Ghost given unto all of the Word by and in the word and its own divine light Efficacy and Power Sect. 13. Thus far then have we proceeded The Scripture the Written Word hath its infallible Truth in its selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. from whence it hath its Verity thence it hath its Authority for its whole Authority is founded in
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
the Spirit of Supplications was never made nor he bestowed upon them is not Cogent unto the people of Christ under the new Testament who have the promise made good unto them And much more unto the same purpose will some of them be found to say when men of wisdome and learning who are able to instruct them shall condiscend personally so to doe But I shall forbeare what might farther be spoken The Chaldee Paraphrase is à Cento also The Targum of Jonathan is ancient so also is that of Onkelos they are supposed to have been made before or about the time of our Saviour Some of the Jewes would have Jonathan to have lived not long after Ezra Others that he was the chiefe Disciple of Hillel about an 100 yeares before Christs Incarnation some are otherwise minded and will not own it to be much older than the Talmud but as yet I see no grounds sufficient to overthrow the received opinion The other parts of the Scripture were Paraphrased at severall times some above 500 yeares after our Saviour and are full of Talmudicall fancies if not fables as that on the Canticles That all these Targums are of excelent use is confessed and we are beholding to the Biblia Polyglotta for representing them in so handsome an order and place that with great facility they may be compared with the Originall But as to the end under Consideration how little Advantage is from hence to be obtained these few ensuing observations will evince 1. It was never the aime of those Paraphrasts to render the Originall Text exactly verbum de verbo but to represent the sense of the Text according as it appeared to their judgment Hence it is impossible to give any true account how they read in any place wherein they dissent from our present Copies since their endeavour was to give us the sense as they thought rather than the bare and naked importance of the words themselves hence Elias saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the Targumists observed not sometimes the way of Grammar 2ly It is evident that all the Targums agreed to give us often mysticall sences especially the latter and so were necessitated to goe off from the letter of the Text. 3ly It is evident that they have often made additions of whole sentences to the Scripture even the best of them from their own Apprehensions or corrupt Traditions whereof there is not one tittle or Syllable in the Scripture nor ever was 4ly What carefull hands it hath passed through the bulky collection of various lections given in this Appendix doth abundantly manifest and seeing it hath not laine under any peculiar care and mercifull providence of God whether innumerable other faults and Errours not to be discovered by any variety of Copies as it is happened with the Septuagint may not be got into it who call tell Of these and the like things we shall have a fuller account when the Babylonia of Buxtorfe the Father promised some while since by the Sonne to be published Vindic. veritat Heb. p. 2. chap. 10. pag. 337 and as we are informed by the learned Annotator on this paraphrase in his Preface in the Appendix lately sent to the publishers of this Bible shall be put out so that we have not as yet arrived at the remedy provided for the supposed distemper Sect. 12. Of the vulgar latine its uncertaine Originall its Corruptions and Barbarismes its abuse so much hath been spoken and by so many already that it were to no purpose to repeat it over againe For my part I esteem it much the best in the whole Collection exhibited unto us excepting the Interlineary of Arias but not to be compared to sundry moderne Translations and very unfit to yeeld the reliefe sought after Sect. 13. The 70 is that which must beare the weight of the whole And good Reason it is indeed that it should answer for the most of the rest they being evidently taken out of it and so they are oftentimes worse yet they are now better theÌ„ that is But here againe all things are exceedingly uncertaine nothing almost is manifest concerning it but that it is woefully corrupt Its rise is uncertain some cal the whole story of that Translation into question as though there had never been any such persons in rerum naturâ the Circumstances that are reported about theÌ„ their works are certainly fabulous That they should be sent for upon the advise of Demetrius Phalereus who was dead before that they should be put into 72 Cells or private Chambers that there should be 12 of each tribe fit for that worke are all of them incredible See Scal. ad Euseb fol. 123. Wouwer Syntag. cap. 11. Some of the Jewes say that they made the Translation out of a corrupt Chaldee Paraphrase and to me this seemes not unlikely Josephus Austin Philo Hierome Zonaras affirme that they translated the Law or Pentateuch only Josephus affirmes this expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proem ad Antiquit and this is a received Opinion whence we have the rest is unknowne Take to this purpose the ensuing Chapter out of Drusius Observat lib. 6. chap. 9. Vulgatam Translationem Graecam non esse LXX Interpretum contrà quam olim existimatum fuit Translatio ea quae vulgo apud Graecos habetur quin LXX Interpretum non sit nemini hodie dubium esse arbitror nam si nihilaliud inumeri in ea loci sunt qui arguunt magnam Imperitiam sermonis Ebraici sed negligentiam singularem in legendo oscitantiam tantis Viris indignam qui in câ editione non videt nihil videt etsi Eusebius Hieronâ—mus passim in monumentis suis eam septuaginta interpretibus attribuere videtur Nos quoque cuÌ„ aliquid indè proferimus usitato magis quam vero nomine utimur exemplo videlicet Hieronymi quem suspicamur licet crederet Interpretationem eam à Viris illis elaboratam minime fuisse ne offenderet Graecos voluisse tamen recepto nomine semper appellare Certe quin dubetaverit super iisdem Authoribus nihil dubitamus nam vel hoc nos in eâ opinione confirmat quod scribit Josephum omnémque adeò Scholam Judaeorum quinque tantùm libros Mosis à septuaginta interpretibus translatos esse asserere scribit autem hoc non semel sed saepius ut Ezech. 5. pag. 343 pag. 301 372 Mich. 2. pag 150. Libris Antuerpiae vulgatis Drus observat lib. 6. Cap. 9. Let it be granted that such a Translation was made and that of the whole Bible by some Alexandrian Jewes as is most probable yet it is certaine that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it if left in the Library of Alexandria was consumed to ashes in Caesar's wars though Chrysostome tells us that the Prophets were placed in the Temple of Serapis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Judaeos and they abide there saith he unto this day How