Of the Divine Original Authority, Title page 1 – Treatise 1
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.
foreign.
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 foreign, 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 foreign: ſo denying the ſelfe evidencing power of that word, which is truly foreign, by mixing it with things foreign, 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 foreign, their unknowne, endleſſe, bottomleſſe, boundleſſe treaſure of traditions; that foreign 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, Eraſmu….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 foreign, whereby it might be knowne to be the Word of God; but it is upon our credit alone, that it paſſes in the world, or is believed; we have added to it many bookes upon our owne judgement, and yet thinke it not ſufficient for the guidance of men, in the worſhip of God, and their obedience they owe unto him: yet do they bluſh? are they aſhamed as a thiefe when he is taken? nay do they not boaſt themſelves in their iniquity? and ſay, they are ſold to worke all theſe abominations? The time is coming, yea it is at hand, wherein it ſhall repent them for ever, that they have lifted up themſelves againſt this ſacred grant of the wiſdome, care, love, and goodneſſe of God.
Sundry other branches there are of the Abominations of theſe men, beſides thoſe enumerated; all which may be reduced to theſe three corrupt and bloody fountaines.
1. That the Scripture at beſt, as given out from God, and as it is to us continued, was, and is, but a partiall revelation of the will of God: the other part of it, which how vaſt and extenſive it is no man knowes, (for the Jewes have given us their foreign in their Miſhna and Gemara; Theſe kept them lockt up in the breaſt, or chaire of their holy Father) beeing reſerved in their magazine of Traditions.
2. That the Scripture is not able to evince or manifeſt its ſelfe to be the Word of God, ſo as to enjoy and exerciſe any Authority in his name, over the ſoules and conſciences of men; without an acceſſion of Teſtimony, from that combination of politicke, worldly minded men, that call themſelves the Church of Rome.
3. That the Originall copies of the Old and New Teſtament are ſo corrupted (ex ore tuo, ſerve nequam) that they are not a certaine ſtandard and meaſure of all doctrines, or the touch-ſtone of all Tranſlations.
Now concerning theſe things you will find ſomewhat offered unto your conſiderations in the enſuing diſcourſes; wherein, I hope▪ without any great alter…ation or disputes, to lay downe ſuch principles of truth, as that their Idoll imaginations will be found caſt to the ground before the ſacred Arke of the word of God, and to lye naked without wiſdome or power.
It is concerning the laſt of theſe only, that at preſent I ſhall deliver my thoughts unto you; and that becauſe we begin to have a new concernment therein, wherewith I ſhall afterward acquaint you. Of all the Inventions of Sathan to draw off the minds of men from the word of God, this of decrying the authority of the Originalls ſeems to me the moſt pernicious. At the beginning of the reformation, before the Councill of Trent, the Papiſts did but faintly, and not without ſome bluſhing, defend their vulgar Latine Tranſlation. 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.Some openly preferred the Originall before it, as 1 Cajetan, Eraſmus, 2 Vives, and others. Yea, and after the Councell alſo, the ſame was done by Andradius 3, …erarius 4, Arias Montanus 5, Maſius 6, and others. For thoſe who underſtood nothing but Latine amongſt them, and ſcarcely that, whoſe ignorance was provided for in the Councill▪ I ſuppoſe it will not be thought meet that in this caſe we ſhould make any account of them. But the State of things is now altered in the world, and the iniquity, which firſt wrought in a myſtery, being now diſcovered,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. 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;12 Epito. Controv. Contr. 1. C. 8. ſome of them with more impudence than others. Leo Caſtrius, 13. Diſpunctio Calum. Caſaub.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, Pined. lib. 5. de Reb. Solom. C. 4. S. 1.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,Morin. Exercit. de Sincerit. Exerc. 1. c. 2. 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, cap. 10. lib.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;Edm. Caſtel. Praef. ad Animad: Samar. in Bib. Poly. I mean the Pariſian Bibles, is prefaced by a diſcourſe of its Erector Michael de Jay, wherein he denies the Hebrew text, prefers the vulgar Latine before it, and reſolves that we are not left to the word for our rule, but to the Spirit that rules in their Church: pro certo igitur atque indubitato apud nos eſſe debet, vulgatam editionem, quae communi catholicae Eccleſiae lingu… circumfertur verum eſſe & genuinum ſacrae Scripturae fontem;Mich. le Jay Praefat. ad opus Bibl: hanc conſulendam ubi que , inde fidei dogmata repetenda; ex quo inſuper conſentaneum eſt, vera ac certiſſima fidei Chriſtianae autographa in Spiritu Eccleſiae reſidere, neque ab ejus hoſtium manibus repetenda.
Et certè quamcunque pietatis ſpeciem praetexunt, non religione quapiam, aut ſincerâ in Scripturam ſacram veneratione aguntur dum eam unicam, quaſi ineluctabilem ſalutis regulam, uſurpant▪ neque ſpiritûs Evangelici veritatem inveſtigare decreverunt; dum ad autographa curioſius recurrentes, ex quibus, praeter perplexa quaedam veſtigia, vix aliquid ſupereſt, vel capitales fidei hoſtes, vel eos qui Eccleſiae minus faverint, de contextuum interpretatione a… germano ſacrorum codicum ſenſu conſulunt. Scilicet non alia eſt opportunior via à regio illius itinere ſecedendi, neque in privatarum opinionum placitis blandius poſſunt acquieſcere, quas velut unicas doctrinae ſuae regulas ſectari plerunque cenſuerunt.
A page caecam animorum libidinem, non jam in inſtitutionem noſtram ſubſiſtit litera, ſed Eccleſiae ſpiritus; neque è ſacris codicibus hauriendum quidquam, niſi quod illa communicatum eſſe nobiſcum voluerit. So he, or Morinus in his name; and if this be indeed the true ſtate of things, I ſuppoſe he will very hardly convince men of the leaſt uſefulneſſe of this great worke and undertaking. To uſher thoſe bibles into the world, Morinus puts forth his Exercitations, intituled of the ſyncerity of the Hebrew and Greek Text, indeed to prove them corrupt and uſeleſſe. He is now the man amongſt them that undertakes to defend this cauſe: in whoſe writings whether there be more of Pyrgopolynices, or Rabſhekah, is uncertaine. But dogs that bark… loud, ſeldome bite deep; nor do I thinke many ages have produced a man of more confidence and leſſe judgment; a prudent Reader cannot but nauſeate at all his leaves, and the man is well laid open by a learned perſon of his own party. By the way,Simeon▪ de Muys Defenſ. …nc. Text. Heb. I cannot but obſerve, that in the height of his boaſting, he falls upon his mother Church, and embraces her to death. Ex…rcit. 1, cap. 1. pag. 11. that he might vaunt himſelfe to be the firſt and only diſcoverer of corruptions in the originall of the old Teſtament, with the cauſes of them, he falls into a profound contemplation of the guidance of his Church, which being ignorant of any ſuch cauſe of rejecting the originalls, as he hath now informed her of, yet continued to reject them, and prefer the vulgar latine before them hîc admirare lector (ſaith he) Dei ſpiritum eccleſiae praeſentiſſimum, illam per obſcura, perplexa, & invia quaeque, inoffenſo pede agentem: quanquam incognita eſſet Rabbinorum ſupina negligentia, portentoſa ignorantia, ſaed…que librorum Judaicorum corruptela, & Haeretici contraria his magnâ verborum pompâ audacter jactarent; adduci tamen non potuit Eccleſia, ut verſio, quâ ſolâ per mille ferè & centum annos uſa fuerit, ad normam & amuſſim Hebraei textus iterum recuderetur. But is it ſo indeed, that their Church receives its guidance in a ſtupid brutiſh manner, ſo as to be fixed obſtinately on concluſions, without the leaſt acquaintance with the premiſes? it ſeems ſhe loved not the Originalls, but ſhe knew not why; only ſhe was obſtinate in this, that ſhe loved them not. I If this be the ſtate with their Church, that when it hath neither Scripture, nor Tradition, nor Reaſon, nor New Revelation, ſhe is guided ſhe knows not how, as Socrates was by his Daemon, or by ſecret and inexpreſſible ſpecies of pertinacy and ſtubbornneſſe falling upon her imagination; I ſuppoſe it will be in vaine to contend with her any longer. For my own part I muſt confeſſe, that I ſhall as ſoon believe a poor deluded fanaticall Quaker, pretending to be guided by an infallible Spirit, as their Pope with his whole conclave of Cardinalls, upon the tearms here laid down by Morinus.
But to let theſe men paſſe for a ſeaſon; had this leproſy kept it ſelfe within that houſe which is throughly infected, it had been of leſſe importance: it is but a farther preparation of it for the Fire. But it is now broken forth among Proteſtants alſo; with what deſigne, to what end or purpoſe, I know not, foreign, God knows, and the day will manifeſt. To declare at large how this is come about, longa eſſet Hiſtoria; too long for me to dwell upon; ſome heads of things I ſhall briefly touch at. It is known to all, …hat the Reformation of Religion, and reſtauration of good learning were begun, and carried on at the ſame time, and moſtly by the ſame perſons. There was indeed a Triumvirate among the Papiſts of men excellently skilled in Rabbinicall learning before the Reformation. Raymundus Martinus, Porchetus de ſylvaticis, and Petrus Galatinus, are the men; of the which, the laſt dedicated his book to Maximilian the Emperour, after that Zuinglius and Luther had begun to preach. Ʋpon the matter theſe three are but one: great are the disputes, whether Galatinus ſtole his book from Raymundus or Porchetus; from Porchetus, ſaith Morinus, and calls his worke plagium portentoſum, cui vix ſimile unquam factum eſt: Exerc: 1. Cap. 2. from Raymundus, ſaith Scaliger, Epiſt. 2. 41. miſtaking Raymundus Martinus for Raymundus Sebon; but giving the firſt tidings to the world of that book. From Raymūdus alſo, ſaith Joſephus de Voyſin in his prolegom: to the Pugio fidei, and from him Hornebeck in his Proleg. ad Judae. I ſhall not interpoſe in this matter, the method of Galatinus and his ſtile are peculiar to him, but the coincidence of his Quotations too many to be aſcribed to common Accident. That Porchetus took his Victoria adverſus impios Judaeos for the moſt part from Raymundus, himſelfe confeſſeth in his Preface. However certaine it is, Galatinus had no ſmall opinion of his own skill, and therefore, according to the uſuall way of men, who have attained, as they think, to ſome Eminency in any one kind of learning, laying more weight upon it than it is able to beare, he boldly affirmes, that the Originall of the Scripture is corrupted, and not to be reſtored but by the Talmud; In which one conceſſion he more injures the cauſe he pleads for againſt the Jews, then he advantageth it by all his books beſide. Of his foreign of Rabbena Haskadoſh there is no more news as yet in the world, then what he is pleaſed to acquaint us withall. At the ſame time Eraſmus, Reuchlin, Vives, Xantes, Pagninus, and others, moved effectually for the reſtauration of the Hebrew, Greek, and Latin. But the worke principally proſpered in the hands of the firſt Reformers, as they were all of them generally skilled in the Hebrew, ſo ſome of them as Capito, Bibliander, Fagius, Munſter to that Height and uſefulneſſe, that they may well be reckoned as the Fathers and Patriarchs of that learning. At that time lived Elias Levita, the moſt learned of the Jews of that Age, whoſe Grammaticall writings were of huge importance in the ſtudying of that tōgue. This mā as he was acquainted with many of the firſt Reformers, ſo he lived particularly with Paulus …agius, as I have elſe where declared. Now in one book, which in thoſe daies he publiſhed, called Maſſorech, Hammaſoreth, he broached a new opinion, not much heard of, at leaſt not at all received among the Jews, nor for ought that yet appears, once mentioned by Chriſtians before, namely that the points or vowels, and accents uſed in the Hebrew Bible, were invented by ſome criticall Jew or Maſſorite, living at Tiberias about 5 or 600 yeares after Chriſt: no doubt the mans …ime was to reduce the world of Chriſtians to a dependance on the ancient Rabbins, for the whole ſenſe of the Scripture; Hinc prima mali labes, Here lies the firſt breach in this matter. The fraud being not diſcovered, and this opinion being broached and confirmed by the great and almoſt only maſter of the language of that Age, ſome even of the firſt Reformers embraced his fancy. Perhaps Zuinglius had ſpoken to it before: juſtly I know not. After a while the poyſon of this error beginning to operate, the Papiſts waiting on the mouths of the Reformers, like the ſervants of Benhadad on Ahab, to catch at every word that might fall from them to their advantage, beg an to make uſe of it. Hence Cochlaeus, lib. de Auth. Scripturae, Cap. 5. applauds Luther, for ſaying the Jews had corrupted the Bible with Points and diſtinctions, as well he might, for nothing could be ſpoken more to the advantage of his cauſe againſt him. Wherefore other learned men began to give oppoſition to this Error; ſo did Munſter, Junius, and others, as will be ſhewed in the enſuing diſcourſe. Thus this matter reſted for a ſeaſon. The ſtudy of the Hebrew tongue and learning being carried on, it fell at length on him, who undoubtedly hath done more reall Service for the promotion of it, than any one man whatever, Jew or Chriſtian. I meane Buxtorſius the Elder; his Theſaurus Grammaticus, his Tiberias, or Commentarius Maſſorethicus, his Lexicons and Concordan…es, and many other Treatiſes, whereof ſome are not yet publiſhed, evince this to all the world. Even Morinus ſaith that he is the only man among Chriſtians, that ever throughly underſtood the Maſſora; and Symeon de Muys acknowledgeth his profiting by him, and learning from him; Other Jews who undertake to be teachers, know nothing but what they learne of him. To omit the Teſtimony of all ſorts of learned men, giving him the preheminence in this learning, it may ſuffice that his workes praiſe him. Now this man in his Tiberias or Commentarius Maſſorethicus, printed with the great Rabbinicall Bible of his own correct ſetting forth at Baſil, An. 1620, conſidereth at large this wh…l matter of the points, and diſcovereth the vanity of Elias his pretenſion about the Tiberian Maſſorites. But we muſt not it ſeems reſt here: within a few yeares after, to make way for another deſigne, which then he had conceived; Ludovicus Capellus publiſhed a diſcourſe in the defence of the opinion of Elias, (at leaſt ſo far as concerned the riſe of the punctation) under the Title of Arcanum punctationis revelatum. The book was publiſhed by Erpenius without the name of the Author. But the Perſon was ſufficiently known; and Rivetus not long after took notice of him, and ſaith he was his friend, but concealed his name. Iſag. ad Scr. 1. cap. 8. This new attempt immediately pleaſeth ſome. Among others, our learned Profeſſour Dr. Prideaux reads a publick Lecture on the Veſpers of our Comitia on that ſubject; wherein though he prefaceth his diſcourſe with an obſervation of the advantage the Papiſts make of that opinion of the novelty of the points, and the danger of it, yet upon the matter he falls in wholly with Capellus, though he name him not. Among the large Encomiums of himſelfe, and his worke, printed by Capellus in the cloſe of his Critica ſacra, there are two Letters from one Mr. Eyre here in England, in one whereof he tells him, that without doubt the Doctor read on that ſubject by the help of his book; as indeed he uſeth his Arguments, & quotes his Treatiſe, under the name of Sud Haniſebhoth Hanaegalah. But that (I ſay) which ſeems to me moſt admirable in the Doctors diſcourſe is, that whereas he had prefaced it with the weight of the controverſy he had in hand, by the advantage the Papiſts make of the opinion of the novelty of the Points, citing their words to that purpoſe, himſelfe in the body of his exercitations falls in with them, and ſpeaks the very things which he ſeemed before to have blamed. And by this means this opinion tending ſo greatly to the diſparagement of the Authority of the Originals, is crept in amongſt Proteſtants alſo. Of the ſtop put unto its progreſſe by the full and learned Anſwer of Buxtorfius the younger (who alone in this learning, in this age, ſeems to anſwer his Fathers worth) unto Capellus, in his diſcourſe de origine & antiquitate Punctorum, I ſhall ſpeak more afterwards. However it is not amiſſe fallen out that the maſters of this new perſwaſion are not at all agreed among themſelves. Capellus would have it eaſy to underſtand the Hebrew text, and every word, though not abſolutely by it ſelfe, yet as it lies in its contexture, though there were no points at all. Morinus would make the language altogether unintelligible on that account; the one ſaith, that the points are a late invention of the Rabbins, and the other, that without them, the underſtanding of the Hebrew is foreign, yet though they look diverſe wayes, there is a firebrand between them. But we have this Brand brought yet nearer to the Churches bread corne, in the prolegomena to the Biblia Polyglotta, lately printed at London. The ſolemne Eſpouſall of this opinion of the Hebrew punctation, in that great worke, was one chiefe occaſion of the ſecond diſcourſe, as you will find it at large declared in the entrance of it. I dare not mention the deſperate conſequences that attend this imagination, being affrighted among other things, by a little Treatiſe lately ſent me (upon the occaſion of a diſcourſe on this ſubject) by my worthy and learned friend Dr. Ward, intituled fides divina, wherein its Author, who ever he be, from ſome principles of this Nature, and unwary Expreſſions of ſome learned men amongſt us, labours to eject and caſt out as uſeleſſe the whole Scripture or word of God. I ſhould have immediately returned an anſwer to that peſtilent diſcourſe, but that upon conſideration, I found all his objections obviated or anſwered in the enſuing, treatiſes, which were then wholly finiſhed. And this, as I ſaid, was the firſt way whereby the poyſon of undervaluing the Originalls crept in among Proteſtants themſelves.
Now together with the knowledge of the tongues, the uſe of that knowledge in Criticall obſervations, did alſo encreaſe. The excellent uſe of this ſtudy and employment, with the fruits of it in the explanation of ſundry difficulties, with many other advantages, cannot be eaſily expreſſed. But as the beſt things are apt to be moſt abuſed, ſo in particular it hath falne out with this kind of learning and ſtudie. Proteſtants here alſo have chiefly mannaged the buſineſſe. Beza, Camerarius, Scaliger, Caſaubon, D…uſius, Gomarus, Uſher, Grotius, Henſius, Fuller, Dieu, Mede, Camero, Glaſius, Capellus, Amama, with innumerable others, have excelled in this kind. But the mind of man being exceedingly vaine-glorious, curious, uncertain, after a doore to reputation and renowne, by this kind of learning was opened in the world, it quicly ſpread its ſelfe over all bounds and limits of Sobriety. The manifold inco…veniences, if not miſchiefes, that have enſued on the boldneſſe and curioſity of ſome in criticiſing on the Scripture, I ſhall not now inſiſt upon; and what it might yet grow unto, I have often heard the great Uſher, expreſſing his feare. Of the ſucceſſe of Grotius in this way we have a ſolid account weekly in the Lectures of our learned Profeſſor, which I hope, he will in due time benefit the Publick withall. But it is only one or two things that my preſent deſigne calls mee upon to remarke.
Among other wayes that ſundry men have fixed on to exerciſe their criticall abilities, one hath beene the collecting of various lections both in the old Teſtament and New. The firſt and honeſteſt courſe fixed on to this purpoſe, was that of conſulting various copies, and comparing them among themſelves; wherein yet there were ſundry miſcarriages, as I ſhall ſhew in the ſecond treatiſe. This was the worke of Eraſmus, Stephen, Beza, Arias Montanus, and ſome others; ſome that came after them finding this Province poſſeſſed, and no other world of the like nature remaining for them to conquer, fixed upon another way, ſubſtituting to the ſervice of their deſigne, as pernitious a principle, as ever I thinke was fixed on by any learned man ſince the foundation of the Church of Chriſt, excepting only thoſe of Rome. Now this principle is that upon many grounds, which ſome of them are long in recounting: there are ſundry corruptions crept into the Originals, which by their criticall faculty, with the uſe of ſundry Engines, thoſe eſpecially of the Old Tranſlations are to be diſcovered and removed. And this alſo receives countenance from theſe Prolegomena to the Biblia Polyglotta, as will afterwards be ſhowne and diſcuſſed. Now this principle being once fixed, and a liberty of criticiſing on the Scripture, yea a neceſſity of it thence evinced, it is inconceiveable what springs of corrections and amendments riſe up under their hands. Let me not be thought tedious if I recount ſome of them to you.
1 It is knowne that there is a double Conſonancy in the Hebrew Conſonants among themſelves; of ſome in figure that are unlike in ſound, of ſome in ſound that are unlike in figure, of the firſt ſort are foreign of the latter are foreign, Now this is one principle of our new Criticks, that the Scribes of the Bible were ſometimes miſtaken by the likeneſſe of the Letters, in reſpect of figure, ſometimes by their likneſſe in reſpect of ſound; and ſo remembring the words they wrote, oftentimes put one for another; ſo that whether they uſed their Eyes, or their Memories, they failed on one hand or another; though the Jewes deny any Copy amongſt them to be written but exactly by patterne, or that it is lawfull for a man to write one word in a Copy, but by patterne, though he could remember the words of the whole Bible: now whereas the ſignification of every word is regulated by its radix, it often falls out, that in the formation and inflexion of words, by reaſon of letters that are defective, there remaines but one letter of the Radix in them, at leaſt that is pronounced: How frequent this is in this tongue, thoſe who have very little skill in it, may gheſſe by only taking a view of Frobenius his Bible, wherein the Radicall letters are printed in a diſtinct character, from all the praefixes and affixes in their variations. Now if a man hath a mind to criticiſe and mend the Bible, it is but taking his word, or words, that he will fix upon, & try what they will make by the cōmutation of the letters that are alike in figure or ſound. Let him try what foreign will doe in the place of foreign or on the contrary; which as they are radicall, or as they are prefixed, will ſufficiently alter the ſenſe; and ſo of all the reſt mentioned. If by this meanes any new ſenſe that is tolerable, and pleaſeth the Criticke, doth emerge, it is but ſaying the Scribe was miſtaken in the likeneſſe of the Letters, or in the affinity of the ſound, and then it is no matter, though all the Copies in the world agree to the contrary, without the leaſt variation. It is evident that this courſe hath ſtood Capellus and Grotius in very good ſtead. And Symeon de Muys tells us a pretty ſtory of himſelfe to this purpoſe. de Heb. Edit. Antiq. & Verit. S. S. Yea this is the moſt eminent ſpring of the Criticiſmes on the old Teſtament, that theſe times afford: a thouſand inſtances might be given to this purpoſe.
2. But in caſe this courſe faile, and no reliefe be afforded this way, than the tranſpoſition of Letters offers its aſſiſtance; thoſe who know any thing in this language, know what alteration in the ſenſe of words may be made by ſuch a way of procedure, frequently words of contrary ſenſes, directly oppoſite conſiſt only of the ſame Letters diverſly placed. Every Lexicon will ſupply men with inſtances, that need not to be here repeated.
3. The points are taken into conſideration; and here bold men may even ſatisfie their curioſity. That word, or thoſe three Letters foreign are inſtanced in by Hierome to this purpoſe, Hom. 9. 12: as it may be printed it will afford 8 ſeverall ſenſes foreign is verbum & foreign is peſtis; as farre diſtant from one another as life and death; thoſe letters in that order may be read with—and—and —and—and—, the Jewes give inſtances how by this meanes, men may deſtroy the world. But
4. Suppoſe that this ground proves barren alſo, it is but going to an old Tranſlation, the 70, or vulgar Latin, and where any word likes us, to conſider what Hebrew word anſwers unto it, and if it diſcovers an agreement in any one Letter, in Figure or ſound, with the word in that Text, then to ſay that ſo they read in that copy; yea rather then faile, be the word as farre different from what is read in the Bible as can be imagined, averre it to yeeld the more convenient ſenſe, and a various lection is found out.
And theſe are the chiefe heads and ſprings of the criticiſms on the old Teſtament, which with ſo great a reputation of learning men have boldly obtruded on us of late dayes. It is not imaginable what prejudice the Sacred truth of the Scripture, preſerved by the infinite love and care of God, hath already ſuffered hereby, and what it may further ſuffer, for my part, I cannot but tremble to think. Lay but theſe two Principles together, namely that the points are a late invention of ſome Judaicall Rabbins, (on which account there is no reaſon in the world that we ſhould be bound unto them) and that it is lawfull to gather various Lections by the help of Tranſlations, where there are no diverſities in our preſent Copies, which are owned in the Prolegomena to the Biblia Polyglotta, and for my part I muſt needs cry cut foreign, as not ſeeing any meanes of being delivered from utter uncertaintie in and about all ſacred truth. Thoſe who have more wiſdome & learning, & are able to look throngh all the digladiations that are likely to enſue on theſe principles, I hope will rather take paines to inſtruct me, and ſuch as I am, then be angry or offended with us, that we are not ſo wiſe or learned as themſelves. In the meane time I deſire thoſe who are ſhaken in mind by any of the ſpecious pretences of Capellus and others, to conſider the ſpecimen, given us, of reconciling the difficulties, that they lay as the ground of their conjectures in the miſcellany notes, or Exercitations of the learned Mr Pocock; as uſefull and learned a worke as is extant in that kinde, in ſo few ſheets of paper. The dangerous and cauſeleſſe attempts of men, to rectifie our preſent copies of the Bible, the Reader may there alſo find diſcovered and confuted.
But we have not as yet done; there is a new invention of Capellus, greatly applauded amongst the men of theſe opinions. He tels us lib. 6. c. 10. Crit. S…cr: Planum eſt omnem quae hodiè eſt in terrarum orbe linguae Hebraicae cognitionem ſervandam tandèm eſſe & aſcribendam Graecae foreign 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 onelyonly foundation of his ſacred worke of Criticiſing on the Scripture, that there was a ſucceſſion of learned men of the Jewes at Tiberias untill an hundred yeares after Hierome, who invented the Points of the Hebrew Bible, and that not in an arbitrary manner, but according to the tradition they had received from thē who ſpoke that language in its purity? ſhall theſe men be thought to have had the knowledge of the Hebrew tongue from the Tranſlation of the 70; Certainly they would not then have hated it ſo, as he informes us they did. But this thing is plainly ridiculous. The Language gives us the knowledge of it ſelfe. Conſidering the helps that by providence have been in all Ages, and at all times afforded thereunto, ever ſince the time wherein Capellus ſaies, ſome knew it ſo well, as to invent and affix the preſent Punctation, there hath beene a ſucceſſion of living or dead Maſters to further the knowledge of it. And this will not ſeem ſtrange to them who have given us exact Tranſlations of the Perſian, and Aethiopick pieces of Scripture. In the foreign 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*M. G. F. one of late, neither underſtanding me, nor the things that he writes about, but his mind for oppoſition was to be ſatisfied. This is the manner of not a few in their writings; they meaſure other men by their own ignorance, and what they know not themſelves, they thinke is hid to others alſo; Hence when any thing preſents its ſelfe new to their minds; as though they were the firſt that knew, what they then firſt know, and which they have only an obſcure glimpſe of, they reſt not untill they have publiſhed it to their praiſe. Such are the diſcourſes of that perſon, partly triviall, partly obviated and rendred utterly uſeleſſe to his purpoſe by that treatiſe, which he ventured weakly to oppoſe. I wiſh I could prevaile with thoſe, whoſe intereſt compells them to chooſe rather to be ignorant, then to be taught by me, to let my books alone. Another after two or three years conſideration, in anſwer to a book of neer 140 ſheets of paper, returnes a ſcoffing reply to ſo much of it,Mr. I. G. 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, Dr. Henry Wilkinſon publick Reader of Divinity in the Univerſity.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 Ʋndertaking there are 3 parts. The firſt is a Subject that having preached on, I was by many urged to publiſh my thoughts upon it, judging it might be uſefull: I have anſwered their requeſts; what I have performed through the grace of Chriſt in the worke undertaken, is left to the judgment of the Godly learned Reader. The ſecond concernes the Prolegomena and Appendix to the late Biblia Polyglotta: of this I ſaid often, ab alio quovis hoc fieri mallem, quàm à me, ſed à me tamen potius quàm à nemine. The reaſons of my ingaging in that worke are declared at large in the entrāce of it. The theſes in the cloſe were drawn in by their affinity in Subject to the other diſcourſes, and to compleat the doctrine of the Scripture concerning the Scripture, I endeavoured to cōprize in thē the whole truth about the Word of God, as to name & thing oppoſed by the poor fanaticall Quakers, as alſo to diſcover the Principles they proceed upon in their Confuſed oppoſition to that Truth.
I have no more to adde, but only begging I may have the Continuance of your prayers, and aſſiſtance in your ſeverall ſtations, for the carrying on the worke of our Lord and Maſter in this place committed unto us, that I may give my account with joy and not with Griefe, to him that ſtands at the door, I commend you to the powerfull word of his Grace; and remaine
Your fellow labourer and Brother in our dear Lord Jeſus. I. O. From my ſtudy, Septemb. 22. 1658.