A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

CHAP. VI. Of the Authentical Edition of the Scripture.

NOw we must enquire which is the Authentical Edition of holy Scriptures, it being necessary that this heavenly truth committed to writing, should be delivered in some form of words, and in some language which may be understood. Lawyers, from whom the use of the word Authenticka seem∣eth borrowed, do call those instruments and writings Authentick which have a cer∣tain and just authority in themselves.

A Book or writing is Authentick either by Divine or humane institution; those are by Divine Appointment and Institution authentical, which have from God suf∣ficient and absolute Authority to command and approve themselves worthy credit and faith, in as much as God himself doth approve them; by humane Institution such writings are held authentical, which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves, and for the truth in them.

There is a great diversity of Editions of holy Scripture; all cannot be simply and perpetually Authentical, in, of, and for themselves, without reference unto another, no more then many draughts of the same Lease or Deed, or copy of one pardon can be. Some amongst many are authentick, whence the others are tran∣scribed; yea it cannot be that there should be many; but although there may be many counterpanes of the deed, yet there is but one or two principal Deeds: so, amongst this great variety of Editions one or more ought to be as principal and authentical.

There is a Question betwixt the Church of Rome, and the Reformed Churches about the Authentick Edition of Scripture; they say, That the Edition of the Bi∣ble in Hebrew and Greek is not authentical, but rather the Vulgar Latine. We

hold, that the Vulgar Latine is very corrupt and false; that the Hebrewb for the Old Testament, and the Greek for the New i•• the sincere and authentical writing of God; therefore that all things are to be determined by them; and that the other versions are so farre to be approved of, as they agree with these 〈◊〉〈◊〉.

The ••ride••tin•• Councel thusc decreeth, That in all Sermons, Readings, Dispu∣tations, Controversies, the Vulgar Latine Translation should be taken for authen∣•••••••• before the Hebrew or Greek, and that no man should presume upon any oc∣••••••on to reject ••••, or to appeal from it. When the Councel of Trent saith the Vul∣•••••• Latine i•• authentical, it compares it with other Latine Translations, not with ••he Hebrew. Mu••s de Heb. Edit. Author. ac ver. Vide illum ibid,

Andradius (the chiefest of the Divines at the Councel of Trent) thinketh that ••he Councel of Trent did not mean either to condemn the Hebrew truth (as he cal∣••••th it) or to acquit the Latine Translation from all error, when they called it Authen∣••••cal; but only that the Latine hath no such error by which any pestilent opinion in ••aith and manners may be gathered. This saith Rainolds against Hart, c. 6. p. 202. and Chamier. Tom. 1. l. 12. c. 2.

The Rhemists in their Preface to the New Testament, translated by them, prolixly extoll this Latine Edition, and contend that it is not onely farre better than all the Latine versions, but then the Greek it self, which is the Pro∣••otype.

Before we come to defend our own or disprove that opinion of the Papists, it is necessary first rightly and fully to state the Question, and to premise some things concerning the several Versions and Translations of the Scripture.

We deny not that part of Daniel and Ezra which was written in the Chaldee Dialect to be Authentical, because we know the Lord was pleased that in that lan∣guage as well as the Hebrew some of his Divine Truth should be originally written.

1. For the more credit of the Stories, the Lord bringeth forth forraign Nations and their Chronicles for witnesses, least any of them should doubt of the truth thereof. 2. The Lord would have some part of those Stories come to the know∣ledge of the Heathen, and it was requisite that the Chaldeans should know the sins and impieties of that Nations, and the judgements that should befall them, to testifie unto all the truth of God; therefore in general the alteration of the ter∣rene States and Kingdoms is shadowed forth and published in the Chaldee Tongue, that the Gentiles might take knowledge thereof; but the particular Histories ofthe coming of the Messi••s, of his Office and Kingdom, and of the calamities and afflictions which should befall the people of God, are set forth in the Hebrew Tongue, as more especially concerning them. Likewise it pleased God for the bet∣ter credit of the Story, that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken; and therefore the Epistles and Rescripts of the Kings are delivered in the Chaldee speech, as taken on•• of their publick Acts and d Records; and that the History in Daniel set forth in the Cha••dee speech gaining him respect with the Chaldeans,

might stirre up the Jews to receive Daniel as a Prophet of God whom the Heathens admired. If there be any footsteps of the Chaldee and Arabick in Iob, as some lear∣ned say; we do not exclude them from authentick Authority; for we say the whole Old Testament for the most part in Hebrew, and few parcels in Chaldee, are the au∣thentick Edition of the Old Testament.

The Greek Copies of the New Testament are also from God immediately, the very dialect wherein those Prototypes were, which the Pens of the Evangelists and Apostles did write. For the Gospel of Matthew, and the Epistle to the Hebrews being written in Hebrew, and Mark in Latine, we have refuted that opinion al∣ready; the Greek Edition of those three Books, as well as of all the other of the New Testament is authentical.

The Versions of the Scripture are either the Chaldee and Greek of the Old Testa∣ment, the Syriack and Arabick of the new, the Latine, Italian, French and English of both Testaments.

All the Versions c of the sacred Scripture have so farre Divine Authority as they agree with the original Tongue; and to say that any Translation is pure and uncor∣rupt, and that the very fountains are muddy, is both a foolish and impious blasphe∣my. The tongue and dialect is but an accident, and as it were an argument of the Divine truth, which remains one and the same in all Idioms; therefore the faith of the unlearned depends on God, not on men; although the Translations, by bene∣fit of which they are brought to believe, be perfected by the labour of men. Gods providence and care of the Church is such that he would never let it be long desti∣tute of a fit Translation f, which being publisht by learned men, and approved of by the Church, however it failed in some things, yet following the truth constantly in the more principal and necessary things, might be sufficient to all for wholsome in∣struction.

The Versions differ often much among themselves; Arias Montanus differs much from Pagnin a learned Translator, and Vatablus from both; from all these Luther, and from him again the Vulgar. Ofiander, the LXX varie.

The Chaldee Edition of the Old Testament is not a Translation done word for word, but a Paraphrase, and so called; the Chaldee Paraphrase, by the Jews g Targum, though some conceive that there is some kinde of distinction (to speak ac∣curately) between the Chaldee Paraphrase and Targum. Targum being a general word, signifying an Interpretation or Paraphrase, though it usually now by an ex∣cellency denoteth the Chaldee Paraphrase. There were three Authours of it (as it is reported,) according to the three-fold difference of the Hebrew Books.

R••bbi Achilam or Aquila, who is vulgarly called O••••glos upon the five Books of Moses; Rabbi Ionathan the sonne of Uziel upon the former and later Prophets; Rabbi Ioseph coecus (or as some will, a certain Anonymus) upon some of the Hagio∣grapha. Those Paraphrases of Onkelos and Ionathan are the ancienter and certioris fidei; that upon the Hagiographa is farre later and lesse certain, it being doubtfull both who was the author, and in what age it was made. The common opinion concerning Onkelos and Ionathan is, that Ionathan wrote a little before Christ, the other a little after him. Capellus lib. 1. de punctorum Hebraicorum antiquitatecap. 1.

Helvicus de Chaldaicis Paraphrasibus cap. 2. Vide Paulii Fagii Praefat. in Paraphrast. Chald. Vide Buxtorf. de punctorum Antiquitate & origine, parte 1. c. 10. Rabbi Ioseph coecus (saith Galatinus de Arcan Cathol verit. lib. 8. cap. 17.) flourished almost 340 years after Christ suffered. Ionathan (saith Broughto••) was no lesse ancient then the holy Apostles.

These Paraphrases among the Jews (saith Helvicus) sunt autoritatis plane aequa∣lis ipsi Scripturae Hebraicae, neque fas habent illis contradicere. Quorum Paraphrasin nemo doctus non suspicit, saith Capellus of Onkelos and Ionathan.

The Jews write that Ionathan received his Doctrine of the Targum from Zachary, Haggai and Malachi the Prophets: Onkelos his from Rabbi Elieser and Rabbi Ioshua, which also themselves received them from the Prophets: They write that Ionathan interpreting the Scripture, all Palestina was shaken with an Earthquake, and a voice heard from heaven; Quis est iste, qui filiis hominum Arcana mea revelat? Al∣so that if by chance a flie or any other flying thing should have fallen upon him or his paper, whilst he was writing this work, they would presently have been burnt from Heaven without hurting him or the paper.

The use of these Paraphrases are very great, 1. To illustrate the Hebrew Text by circumstances or a more full explication of it. 2. To confirm the integrity of the He∣brew Text, Gen. 3. 15. 3. In controversies against the Jews, In controversiis Iudaicis prae∣cipuum robur obtinent , saith Helvicus. The Chaldee Paraphrasts Gen. 49. 10. both of them most excellently expound the place, which themselves understood not: being like therein to Virgils Bees, which make Honey for others, and not them∣selves. First, Onkelos interpreteth it in this manner: A Magistrate exercising au∣thority of the house of Iudah, shall not depart, nor a Scribe of his Posterity for ever, till Christ come, to whom the Kingdom pertaineth, and him shall the people obey. The i other called the Interpreter of Ierusalem, thus: Kings of the house of Iudah shall not fail, neither skilfull Law-teachers of his posterity, unto the time wherein the King Christ shall come: unto whom the Kingdom pertaineth, and all the Kingdoms of the Earth shall be subdued unto him. If Christ came when authority was gone, and authority went away at Ierusalems fall, needs must one coming of Christ be referred to the overthrow of that City. The Talmudici and later Rabbins, Rabbi Sal. Iarchi, Rabbi Dav. Kimchi, expound it of the Messiah, as Buxtorf shews.

There are many profitable explications in that Paraphrase on the Pentateuch , but it is too late to be of authentick Authority; and the other Chaldee Paraphrases (that excepted) are besprinkled with Jewish Fables and Thalmudique toyes. The third Paraphrase hath not expounded all the Hagiographal Books: For there was never seen any Targum upon Chronicles, nor Daniel, nor Ezra; peradven∣ture because much of the Chronicles was expounded in the Books of the Kings, and a great part of Daniel and Ezra were written in Chaldee, that there was no need of a new Paraphrase.

Onkelos his Paraphrase seldom merits that name, being indeed commonly nothing but a rigid version

Cudworths Discourse concerning the notion of the Lords Supper. Chap. 3.

The third Targum of the Pentateuch is named Hieerosolymitanum, either from the

〈…〉〈…〉 Seventy 〈…〉〈…〉 〈…〉〈…〉ommandment) were the Authors 〈…〉〈…〉 years after the death of the Author of Nehemiah, 〈…〉〈…〉 before Christ. They are said to be 72 Elders chosen 〈…〉〈…〉 are commonly called Seventy, although they were Se∣〈…〉〈…〉 sheweth where he speaks of their Edition, as the 〈…〉〈…〉 hundred and five. Ptolomeus Philadelphus the most learned of 〈…〉〈…〉, had made a Library at Alexandria which he stored with many 〈…〉〈…〉 Books, and understanding that the Divine Books of the Prophets full •••• all good Doctrine, were kept amongst the Jews, written in their Tongue, by ••••e motion of Demetrius Phalerius the best Grammarian of that age, whom Ptolomy had appointed the Library-keeper, he requested of Eleazar the High-Priest of the Jews those Books and Interpreters, then Seventy two Elders of all the Tribes of Israel were sent unto them. All the Latine Translations of the Bible (except that of Ierom) were made from it. The Evangelists n followed the version of the Seventy in many things, which was in the hands of many, and of great Au∣thority amongst the Hellenists, when they might do it without much swerving from the sense of the Prophets, both to shew their Liberty; and that in things indifferent and of little consequence, they would not give occasion of cavil to the wicked, no•• of scandal to the weak Rainold. in lib. Apoc.

The LXX Interpreters do manifestly swerve from the Hebrew truth in reckoning of years, for Gen. 5. they say that M••thusel••h was more then 16•• years old, whe•• he begat Lam••ch; so that of necessity, they make him live fourteen years after the floud, which is false, for then were nine souls saved contrary to ••en. 〈◊〉〈◊〉. Vid•• Cape•• Critic. Sac. l. 4. c 14▪

The Syriack Translation of the New Testament•• comes next to be considere•• 〈◊〉〈◊〉 is Ancient, yet it is not certain who w••s the Author thereof, no•• in what time i•• was made; though Cham••er thinks a little after Christs time, the great elegan•••• and purity of speech, doth shew 〈◊〉〈◊〉 it is ••n••ient. It is probab••e th•••• i•• ••••s mad••

about the beginning of the Christian Church, because the second of Peter, with the second and third of Iohn, Iude, the Revelation, are left out, which though they were written by Inspiration, yet they were questioned by Ecclesiastical Wri∣ters, because they were omitted by the Syriack Translator.

It is very profitable for the understanding of the Greek Testament. It well in∣terprets those Greek words, Matth. 6. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per panem indigentiae no∣strae, and that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 16. 22. The Syriack hath two words Maran Atha, which signifie our Lord cometh. The Papists endeavour to establish their Administration of the Lords Supper under one kinde from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 11. 20. but that word is generally used for the whole action of the Sacrament, viz. the distribution of the Bread and Wine. The Syriack so renders it Comedentes vos & bibentes. Andreas Masius in his Syriack Grammar saith, That the Syrians do not write Sinistrorsum toward the left-hand, as the Hebrews, nor Dextrorsum to∣ward the right-hand, as the Greeks and Latines, but Deorsum downward; which manner of writing (it is probable) was then observed by Christ, Ioh. 8. 6. p because at that time the Jews used the Syriack tongue.

The New Testament in Syriack is in Latine of Trostius his Edition, the Revelation was De Dieu's Edition, the later Epistle of Peter, and two Epistles of Iohn, and that of Iude, are M. Pococks Edition.

It is manifest that Christ and his Apostles spake in the Syriack Tongue, since Ta∣bitha Kumi, Eloi, Eloi, Lammasabachthani, Bethesda, Gabbatha, Golgotha, Acel∣dama, are meer Syriack; yet the Evangelists often call it Hebrew, because it was the language of the Hebrews, Iohn 5. 2. and 19. 13, 16. Acts 21. 40. and 22. 2. and 26. 14.

The Arabick Translation.

It is uncertain by whom it was made, or when; sure it is, they had the Scri∣ptures in their own Tongue; and it were to be wished that that Tongue were more common, and better understood; that Religion might be spread amongst the Sara∣cens, which for the most part speak that Language.

In the year 1592. the New Testament in Arabick, was first divulged at Rome.

The Arabick Tongue (saith Walter) is thought to be a Branch of the Chaldee and Syriack proceeding from both, but that it exceeds them in six letters, there be∣ing eight and twenty in the Arabick Tongue. It was in use anciently with the Ish∣maelites and Hagarens, who drew their original from Abraham, and afterward would rather be called Saracens from Sarah. It is now used thorow all Asia and Africa; Mahumed who descended from the Ishmaëlitish Nation, wrote his wicked and blasphemous Alcoran in this Tongue.

Erpenius q (who was excellently skill'd in this Tongue) saith, It is more necessary and excellent then either the Syriack, Aethiopick, Persian, or Turkish Language; he extols it for its Antiquity, Largenesse, Elegancy and Profit.

The Arabians (saith he) have many more accurate for Geography then Pto∣lomy; Avicenna and other famous Physicians have written in this Tongue. He saith thirty two thousand of Arabick Books were to be had in one Library in Mau∣ritania.

Ioseph Scaliger, Raphelengius, Isaac Casaubone, Emmanuel Tremellius, and Franciscus Iunius, all learned men of special note, much esteemed this tongue, and promoted the study of it, as their writings shew. Mercer, who was most versed in the Hebrew and Chaldee tongues, in his old age, a little before he dyed, thought to have travelled into the east, onely out of a desire to learn the Arabick tongue.

The Latine translations were so many, that Augustine r saith, they could not be numbred.

That new version of Tremellius and Iunius both, is best for the old Testament, and that of Erasmus and Beza for the new Testament. See in Chamiers first Tome, l. 12. c. 1. his censure of all three.

There is a great use also of the Interlineary version put forth by Arias Montanus, for the finding out the sense, and genuine signification of all the Hebrew and Greek words.

Amongst many and divers Latine Translations, there was one more common then the rest of the old and new Testament, usually called the vulgar, because it was of vulgar use, and received by many. Who was the Author of this Edition, it is not manifest: Some say it was more Antient, then that of Ierome▪ Ierome wrote pure s Latine, being skilful in the Latine tongue, but the vulgar Translation is barba∣rous in many places; therefore Pagnine, t Maldonate, Estius, Sixtus Senensis, Burgensis, Valla, Lindan, deny it to be Ieromes; that was translated from the Hebrew by the Greek, and not by ••erome, but by some uncertain and unknown Author saith Whitaker.

Bootius in the Index of his Sacred Animadversions, ascribes it to Ierome.

The Geneva translation for the French, and our last translation for the English, and Deodate for the Italian are the best, which is now set out in English, Dioda∣tus noster in eximia Bibliorum I••alicorum versione, saith Spanhemius

The question betwixt us and the Papists, now cometh to be considered, which of these Editions is Authentical, that is, which of it self hath credit and autho∣rity, being sufficient of it self to prove and commend it self, without the help of any other Edition, because it is the first exemplar or Copy of divine truth deliver∣ed from God by the Prophets and Apostles. This, in respect of the old Testament, is the Hebrew, and in some Chapters of Daniel and Ezra the Chaldee, and in respect of the New Testament is the Greek; all other Editions are but of humane authority.

This proposition true in it self, is yet divers ways opposed by the Papists, whose opinions may be set down in three propositions:

1. That the Hebrew and Greek Text are corrupt, and therefore not u Authen∣tical, for the fountain is to be preferred before the streams, if it come unto our hands uncorruptly. The Book of Moses x which by Gods Commandment was pre∣served in the Ark, and that very Gospel written by Matthew: Those autographs (saith Morinus) are certainly the rule of all versions.

The second proposition is, That the 70 Translaters, were not so much Transla∣tors as Prophets, who wrote by Divine inspiration; so that their translation had been authentique, if it had come to our hands and had not perished.

The third is, That the vulgar Translation is of authentique authority, and ought

so to be received; neither may any man presume to reject it upon any pretence; They say it hanged between the Hebrew and Greek, as Christ did between the two Theeves.

To these three propositions, we oppose three which are most true, and shall prevail.

• 1. The Hebrew of the Old Testament, y and the Greek of the New, is the au∣thentique Edition, and the pure fountain of divine truth.
• 2. The 70 were not Prophets, but Translators.
• 3. The vulgar translations neither is authentique nor perfect, neither ought it in any case so to be esteemed.

Reasons proving that the Hebrew of the Old Testament, and the Greek of the New, are authentical and pure.

To prove our first proposition, these Arguments may be brought.

1. The Hebrew of the Old, and Greek z of the New Testament, are the very Scri∣ptures which came immediately from God; the very particular, and individual writings, both for Character and stile of speech, yea, the dialect as well as the matter of them is immediately by inspiration from above, and written by holy men, as they were moved by the holy spirit; what Edition therefore is worthy to be compared to this?

When we speak of the original and authentick Text of the holy Scripture, that is not to be so understood as if we meant it of the Autographs written by the hand of Moses, or the other Prophets or Apostles, but onely of the original or the pri∣mogenial Text in that tongue, out of which divers versions a were derived ac∣cording to the variety of tongues.

2. For a long time before the Birth of Christ, the Hebrew was not onely the alone Authentique Copy, but the onely Edition which was extant in the world. In the days of Moses, the Kings of Israel and the Prophets before the Captivity, what Edition of Scripture had the Church but the Hebrew? what did the Jews read in their Synagogues, and in their Solemn Meetings, but onely this Hebrew Edition?

After the time of Christ, for the space of 600 years, the Hebrew Edition of the Old Testament, and the Greek of the New, were held Authentique, and no other.

3. If any thing be erroneous, doubtful, less emphatical or improper; or if in the Articles of Religion any doubt or difficulty arise, which cannot be decided out of Translations, we must necessarily then have recourse to the Hebrew of the old, and the Greek of the new Testament, as Augustine b witnesseth, and Ierome in lib. Contra Helvidium.

Bellarmine grants, that sometimes we must have recourse to the Hebrew and Greek fountains, 1. When in the Latine Edition there be any errors of the Scribe. 2. When there are divers readings. 3. When there is any thing doubtful in the words or sentence. 4. To understand the force and Energy of the word, because all things are more emphatical in the Original.

4. If the authority of the authentical Copies in Hebrew, Chaldee and Greek, fall, then there is no pure Scripture in the Church of God, there is no High Court of Appeal where controversies c (rising upon the diversity of translations, or other∣wise) may be ended. The exhortation of having recourse unto the Law, and to the Prophets, and of our Saviour Christ asking how it is written, and how readest thou, is now either of none effect, or not sufficient.

The Papists differ among themselves in this controversie d about the corruption

of the originals: Some of them say, That the Hebrew of the Old, and the Greek of the New Testament, is not generally corrupted, and yet is not so very pure a fountain, that whatsoever differs from it, is necessarily to be corrected by it.

Others e say, That the Jews in hatred of the Christian faith, depraved and much corrupted the Hebrew Text of the Old Testament. Which opinion as ab∣surd is rejected by Bellarmine, and is easily refuted.

I shall first lay down some reasons against the grosser opinion, and also that of of Bellarmines, before I come to Answer the particular Objections of the Papists.

1. Ierome and Origen thus argue, if the Jews corrupted the Hebrew Text of the Old Testament, then they did this before the coming of Christ, or after it: Not before his coming, for there was no cause why the Jews should do it, and our Saviour Christ would never have suffered so gross a crime to have passed with∣out due reproof, when he was not silent for lesser faults. On the contrary, our Saviour sendeth us to the Scripture to learn the Doctrine of salvation, Luke 16. 29. and proveth his Doctrine out of Moses and the Prophets. Not after Christs coming, then the Testimonies cited by Christ and his Apostles, would have been expunged by them, and the special prophesies concerning Christ, but they are all extant. The Jews have, and yet still do keep the holy Text of Scripture most religiously and carefully, which may appear, since (as Iohannes Isaac contra Lin∣dan▪ l. 2. a learned Jew writeth) that there are above 200 arguments against the Jews opinion, more evident and express in the Hebrew Text of the Old Test∣ment, then there be in the Latine translation. From the days of our Saviour Christ until this time, the Jews keep the Scripture with so great reverence (saith the same Isaac) ut jejunium indicunt si illa in terram ceciderit, they publish a fast if it fall upon the ground. This Testimony of Isaac Levita is the more to be esteemed, because he was Lindans own Master, and professor of the Hebrew Tongue in the University of Coolen, and hath written three Books in the defence of the Hebrew truth, against the cavils of his Scholar. Arias Montanus for his rare skill of Tongues and Arts, was put in trust by King Philip to set forth the Bible in He∣brew, Greek and Latine, wherein he hath reproved that Treatise of Lindan, and disclosed his folly. Muis (who hath written a Commentary on the Psalms) a great Hebrician and learned Papist, hath written against Morinus about this sub∣ject. The most learned Papists, Senensis, Bannes, Lorinus, Pagnine, Marinus Brixianus, Valla, Andradius, Bellarmine and Genebrard, hold, That the Jews did not maliciously corrupt the Hebrew Text.

Iosephus l. 1. contra Appian (who lived after our Saviour) saith, That the Jews did keep the holy Scripture with so great fidelity, that they would rather dye then change or alter any thing in it. Euseb. Eccles. Hist l. 3. cap. 10. teacheth the same thing. The Stupendious diligence of the Massorites, in numbering of the words and letters, with the variations of pointing and writing▪ least any place or suspition should be given of falsifying it, seems to be a good plea also a∣gainst the Jews wilful depraving of Scripture: Paulo post Hieronymmm confecta

est Masora, quam utilissimum thesaurum Arias appellat. Chamierus. Masora opus im∣mensum, & Herculeo labore elaboratum, quo omnia Scripturae vocabula, syllabae, lit∣terae, apices numerantur, illud Rabbini usitata appellatione, Legis vocant sepimentum Dilher. Elect. l. 1. c. 22. Vide Muis de Heb. edit. Author. ac verit.

If Origen or Ierome (the two f chiefest Hebricians among the Fathers) had had the least suspicion of this, they would never have bestowed so much time in the learning of this tongue, nor have taken such indefatigable pains, in translating the Bibles out of Hebrew. Yet Morinus would seem to give answer to this, viz. That we might convince the Jews out of their own Books. Ierome doth in a thousand places call it the Hebrew truth, & fontem limpidissimum, and prefers it before the Translation of the Septuagint, and all other versions whatsoever. He calls the Hebrew in the Old and Greek in the New Testament, Fontes veritatis. Farther, if the Jews would have corrupted the Scripture, they could g not, for the Books were dispersed throughout the whole world; how could the Jews then, being so far di∣spersed themselves, confer together, and corrupt them all with one consent? The Books were not onely in the hands of the Jews, but of Christians also, and in their custody; and they would never have suffered the Books of the Old Testament (which are the foundation of faith and life) to be corrupted. Adde, if the Jews would have corrupted the Scripture, they would have corrupted those places which make most against them, concerning Christs person, and office; as that pro∣phesie of Dan. 9. of the Messiahs coming before the destruction of Ierusalem; that Hag. 2. 9. which setteth out the glory of the second Temple, to be greater then the glory of the first, in regard of the presence of the Lord in it; that Gen. 49. 10. Who is such a stranger in the Jewish controversies, as to be ignorant how stoutly and pertinaciously many of the Jews deny, that by Shiloh there, is understood the Messias? but the three fold paraphrase there, hath expresly added the word Messias, and stops the mouthes of the Jews, who must not deny their authority; so that they fear nothing more, then to h contest with those Christians, who read and un∣derstand the Chaldee Paraphrases, and interpretations of the Rabbines. See Mr. Mede on that Text.

Psalm 2. 12. where the vulgar Latine hath apprehendite disciplinam (quae lectio nihil magnificum de Christo praedicat) the Hebrews read osculamina filium, which is more forcible i to prove the mystery of Christs Kingdom, and celebrate his ample domi∣nion over all.

That place Isa, 53. contains both the prophecy, and whole passion of Christ in itself. Yet what is wanting there in the Hebrew Text? is there a letter taken away or altered, to violate the sense of the mysteries? Isaac Levita k saith, That this Chapter converted him, that he read it over more then a thousand times, and compared it with many translations, and that more of the mystery of Christ is con∣tained in it, then in any translation whatsoever.

He addeth further, that disputing with five Rabbines at Frankford, he urged this Chapter against them, and thereby brought them into those straights, and so stop∣ped their mouthes, that they could not reply to his arguments. We have the se∣cond Psalm, the 21. the 110. and all others entire and compleat, in which there are most manifest l prophesies concerning Christ.

There are many besides the Papists, who have stood for the uncorrupt truth of the fountains, and have defended the Jews faithfulness in preserving the Hebrew Copies, as Whitaker, Lubbertas, Iunius, Ames, Rivet and others. But none hath performed more for the vindicating of particular places, which are either suspected, or openly charged of corruption by certain Papists, then Solomon Glassius a most learned man, who in his Philologia sacra hath vindicated seventy two places of the Old Testament, and twenty of the New.

All know, that that place in the 7^th of Isa. A virgin shall conceive, was constant∣ly objected to the Jews from the beginning, and yet they have left it untouched. Chamier de Canone l. 12. c. 4.

Objections of the papists against the purity of the hebrew text in the old Testament.

Bellarmine m onely produceth five places of the Scripture, in which he endeavors to prove, not that the Hebrew Text is corrupted by the labor or malice n of the Jews (that opinion he evidently and solidly refutes) yet that it is not altogether pure and perfect, but hath its errors brought in from the negligence of the Scribes, and ignorance of the Rabbines.

Coton saith, The originals are miserably corrupted; and that there is a multi∣tude almost incredible of depravations and falsifications, made by the Rabbines and Masorites.

But Bellarmine, who was more learned then he, and from whom he hath stollen a great part of his Book against the Genevah Translation, doth sufficiently con∣fute him.

Object. Psal. 22. 16. There is no Christian, but he readeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caru, they have pierced my hands and my feet, yet it is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caari, as a Lyon.

Answ. This is the onely argument o which Lindan hath of any shew, to prove that the Jews have corrupted the Hebrew Text, saith Rainolds against Hart. Whi∣taker saith, Hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae indicium inveniri. The same say Iohn Isaac against Lindan, Muis against Morinus, Turretinus against Coton. The Jews (they say) corrupted that word pierced, because they saw that it proposed that manifest prophecy of the crucifying of Christ.

But it is easie (saith Whitaker) to vindicate this place from their calumny, For first, Learned men witnesse, that Caru is read in many Hebrew Books. Iohn Isaac a Popish Jew, in his second Book against Lindan witnesseth, that he saw such a Book. Hoc idem ego Iohannes Isaac ipsa veritate & bona consci∣entia testari possum, quòd hujusmodi Psalterium apud avum meum viderim, ubi in textu scriptum erat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & in margine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et ita omnia olim exemplari habuisse, hand dubito. Hinc itaque manifestumesse puto, cur septuaginta & alii transtulerint, foderunt. Siquidem illi non Keri sed Ketif sunt secuti. The Massorites say, it was written Caru in many exact Copies. It is not therefore a corruption, but a divers reading in certain Copies by the mistake of the Scribes, as Bellarmine himself confesseth. Apparet (saith he) imprudenter quosdam, dum se Hebraeos oppugnare credunt, Ecclesiam ipsam oppugnare. Si enim illae correctiones Scribarumsunt Hebraici textus cor∣ruptiones, sequitur apertè, vulgatam quoque editionem esse corruptissimam: quam tamen nobis Ecclesia pro versione authentica tradidit. Bellarm. l. 2. de verbo Dei. c. secundo.

Genebrard the Kings Professor of Hebrew in Paris on the place, concludes that the Jews did not corrupt this word. Vide sis in loc. & Hulsii Annot. in loc.

M^r Iohn Foord (who hath written an Exposition of the Psalms in Latine) gives di∣vers reasons to prove that Caru is a true reading; one is this; The History of the Gospel witnesseth, that Christs hands and feet were pierced by the Souldiers with nails. Secondly, The Vulgar Latine, the Seventy, Ierom, Augustine, Pagnine and Vatablus, Tremellius and Iunius, Arias Montanus, and some other Transla∣tors so reade it. The most learned Hebricians teach in their Hebrew Lexicons, that it is so to be read.

The Chaldee Paraphrast hath joyned both readings together, q. d. They have digged or pierced my Hands and my Feet, as a Lion is wont to dig with his teeth.

Elias Levita writes, That he observed all the words which are otherwise read and otherwise written, (the Hebrews call them Keri and Ketib) and that he num∣bred eight hundred fourty eight, sixty five of which are in the Law, four hun∣dred fifty four in the Prophets, three hundred twenty nine in the Hagiogra∣pha. But Buxtorf in his Masoretical Commentary. c. 13. observed many more words which differ in the reading and writing.

Morinus a learned Papist hath written nine exercitations on the Bible, and labors to prove from Beza, Amama, De Dieu and other Protestant Writers, that there are many faults in the Hebrew and Greek Copies which we now have. Muis a learn∣ed Papist also hath answered him.

Object. Psal. 19. 4. p The Hebrew Books have, In omnem terram exivit linea eo∣rum, Their line is gone forth thorow all the Earth, but the Septuagint turn it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hierom, Sonus eorum, Their sound; and S^t Paul approved of this versi∣on, Rom. 10. 18.

Answ. Whitaker in his Answer to this Objection, follows Genebrard in his Scholia upon the place, and Genebrard follows Beza on Rom. 10. 18.

The Hebrew word (say they) truly signifieth a Line, but the Septuagint Inter∣preters respected the sense, and the Apostle followed them. The Scope of the Psalm is, That Gods people may see what documents are given unto them of God, whereby they may be brought and led to the true, certain and saving knowledge of God: to the seventh verse, it sheweth how they were taught by the works of God: thence to the end, how they were instructed by his word; the Apostle alledgeth this Psalm to prove that the Jews might come to know God by his Word, and thereby might have faith in Christ Jesus; the sense therefore is, not only the deli∣neation and constitution of things created, but also the Word of God, and the Doctrine of the Gospel, long since propounded to the Jews, and so propounded as they could not but hear, because it was published openly to all the whole world by the mystery of the holy Apostles out of the predictions of the Prophets. Paul in∣terprets the comparison propounded by the Prophet, and teacheth, That as cer∣tainly as the lines of heaven run forth into all the earth, so certainly in these last times, the Doctrine of the Gospel came forth into all the earth by the Apostles preaching, and therefore the Apostle did not rashly change the word of the Pro∣phet, because the Hebrew Text in the Prophet was corrupt, but purposely in stead of delineation the Apostle put in sonus, having respect to the present accomplish∣ment of the promise, whereby God had fore-told, that all the Gentiles should be converted to the communion of the Gospel; and to this end he did foreshew that he would give unto them Preachers.

Coton urgeth two other places, to shew that the Hebrew Text is corrupted, Mat. 2. 23. and Mat. 27.

Object. Mat. 2. 23. He shall be called a p Nazarene, is no where found, though the

Evangelist say, that it is written, therefore it followeth (saith he) that the Hebrew original which we have, is imperfect.

Answ. Saint Ierom saith, That this place was objected to him above a hundred times, and that he hath as often answered it, viz. That if the Hebrew be imper∣fect having no such passage, then is also that of the Septuagint and the Vulgar; so that the Objection is not against the Hebrew, but against the Scripture in what lan∣guage soever it be. Maldonat, after he had well weighed divers opinions, holds that of Ieroms for the most sure, which is to draw Nazarene from Netzer a branch, Isa. 11. 1. Iunius in his Parallels; Piscator, D^r Taylor, M^r Dod go the same way. Chrysostom and Theophylact, because they cannot undo this knot, cut it, thus, say∣ing that many of the Books of the Prophets are lost. Bucer thinketh that place Iud. 15. 5. is here noted, Samson being a Redeemer as he was a figure of Christ, and the Book of the Iudges was composed by divers Prophets. Calvin, Marlorat, Beza, Scul∣tetus, and M^r Perkins seem to encline to this opinion.

The last large Annotations mention both these Interpretations, but adhere rather to the former.

Object. The second place urged by Coton, to prove the corruption of the He∣brew, is Matth. 27.r 9. The Evangelist cites Ieremiah for that which is to be found only in Zachary.

Answ. Iunius in his Parallels, and D^r Taylor on the temptation bring six answers to reconcile these places.

1. Some say it joyns together both, one place in Ieremiah, Chap. 18. 1, 2, 3. and that of Zachary; but there is little or no agreement between them. 2. Some say, that it is not in Ieremiahs writings which are Canonical, but in some Apocryphal Writings of Ieremiah which the Jews had, and which Chrysostom confesseth he saw, wherein these words were; but it is not likely, that the holy Evangelist would leave a Canonical Text, and cite an Apocryphal, or give such credit to it, or seek to build our faith upon it; and by our rule, that Book should be Canonical, which is cited by Christ or his Apostles. 3. Some say that Matthew forgat, and for Zaechary put down Ieremiah, so Augustine and Erasmus; but with more forgetfulnesse, for ho∣ly men wrote as they were moved by Gods Spirit. 4. Some think it the errour of heedless Writers, who might easily so erre; but all the oldest Copies, and the most Ancient Fathers have the name of Ieremiah. 5. Some say that Zachariah being in∣structed and trained up with Ieremiah did deliver it by tradition from Ieremiah, and so Ieremiah spake it by Zachariah, which might be true, because it is said in the Text, As was spoken by Ieremiah, not written. But sixthly, the most compendious and likely way of reconciling is this, that Zachariah and Ieremiah was the same man having two names, which was very usual among the Jews, as Salomon was called Iedidiah, Iehoiachim Ieconias and Coniah; Simon Peter, Cephas and Bariona; Matthew, Levi. So far Iunius and D. Taylor. See M. Robert Baily on Zach. 3. 1. p. 11. and last large Annotat.

The best of the Popish Writers cannot deny, but that the name Ieremiah the Pro∣phet is put for Zachary, either through the negligence of the Scribes, or else it was inserted into the Text out of the Margent, the Evangelist saying no more, But that it might be fulfilled which was spoken by the Prophet, as both Iansenius and Maldonat•• in loc. do confesse.

Chamier distinguisheth of a two fold depravation, one of Interpretation, herein we excuse not, nor defend the Jews. Second of the letter, herein they are to be pa∣troniz'd against the Papists, who thorow their sides, strike at the very Scriptures, and labour to overthrow their Authority.

The Hebrew Edition then (notwithstanding these and such like frivolous Obje∣ctions) is sincere and uncorrupt, and if any errors crept in through negligence or ig∣norance of the Pen-men, which copied out the Books; yet Bellarmine himself gran∣teth they are of no great moment; In matters pertaining to faith and manners (saith he) there is nothing wanting in the integrity of the Scriptures. Vide Capel. Critica Sac. l. 6. c. 2. Haud negare ausim, & temporum injuria & descriptorum incuria errata quaedam & sphalmata in textum Hebraeum irrepsisse. Amama Antibarb. Bibl. lib. 1. c. 1. What reasons can the Jesuites alledge, why the Hebrew and the Greek which kept their integrity four hundred years together after Christ, amidst as bitter Enemies as ever they had, as troublesome and tempestuous times as ever were since, should after in time of lesse danger, and greater quiet, lose not their beauty only, but their chastity also! And we marvel that the Jesuites are not afraid to suffer this blot to fall upon their Popish government; which boasteth and saith, It is the pillar of truth, and yet hath had no better care to preserve the truth.

Objections of the Papists against the Purity of the Greek Text in the New Te∣stament.

Object. They instance in Rom. 12. 11. to be corrupt, the Greek hath serving the time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for serving the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Answ. Many of the ancient Greek s Copies and Scholiasts have also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Salmeron the Jesuite confesseth, Serving the Lord, and it appeareth in the Syriack Translation: and who seeth not, that it might rather be an oversight of the writer taking one word for another, rather then a fault in the Text; and the cause of the mistake (saith Beza) was the short writing of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was taken by some for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereas they should have taken it for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If we should admit the other reading, we must not understand the Apostle as if he commanded us to be Temporizers, or to apply our selves to the corrupt customs and manners of the times; but to keep time in all our actions, and do them in the fittest season, as Col. 4. 5. Ephes. 5. 16.

Object. Erasmus the best Translator of all the later (by the judgement of Beza) saith, That the Greek sometimes hath superfluities corruptly added to the Text of holy Scripture, as Matth. 6. the Doxology, For thine is the Kingdom, the power and the glory for ever and ever. He calleth these words trifles, rashly added to the Lords Prayer, and reprehends Valla for blaming the old vulgar Latine, because it hath them not. Tertullian, Cyprian, Ambrose, Ierom and Augustine do expound the Lords Prayer, and yet make no mention of these words. Beza confesseth it to be Magnifi••um illam quidem & longè sanctissimam, a most high and holy form of ex∣pression, sed irrepsisse in contextum, & quae in vetustissimus aliquot codicibus Graecis de∣sit, it is not to be found in that vetustissimus codex by Beza to the University Libra∣ry

of Cambridge; that Copy perhaps was corrupted by the Hereticks.

It is not presently trifles, whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name: and yet they do Erasmus wrong, to say that he called that part of the Lords Prayer trifles absolutely; for he stiles it so conditio∣nally, if it be not part of the Ancient Text.

2. If Erasmus had understood that that passage had been taken out of the Book of Chronicles written by the pen of the holy Ghost, he would no doubt have taken heed how he had called this conclusion of the Lords Prayer Trifles, for it appear∣eth manifestly, that this sentence was borrowed from David, 1 Chron. 29. 11. with some abridgment of the Prophets words.

3. That cannot be superfluous without the which we should not have had a per∣fect form of Prayer; for since Prayer standeth as well in praising of God and thanks∣giving, as in petitions and requests to be made unto him; it is evident that if this conclusion had been wanting, there had wanted a form of that Prayer which stand∣eth in praise and thanksgiving.

4. If to give a substantial reason of that which goeth before be superfluous, then this conclusion may be so.

5. For confirmation of this reading, we may alledge besides the consent of the Greek Copies, the Syrian interpretation which is very Ancient, Chrysostom, Theo∣phylact and Euthymius expound it. The Lords Prayer in Luke is perfect in respect of the Petitions, yet nothing hindereth but that in Matthew might be added the confirmation and conclusion; Matthew hath many other things in his Gospel, which Luke hath not.

Salmeron reproves Cajetan for calling this Multiloquium, since there is a no∣table confession of four Properties of God, his Kingdom, Power, Glory and Eternity.

I should now shew, That neither the Translation of the Seventy, nor of the Vulgar Latine are Authentical; but there are two Questions of great moment first to be discussed.

The first is, Whether any Books of the Scripture be lost.

The second, Whether the Scripture of the Old Testament was punctata from the beginning.

To the first Question, That we may give a right answer, we must distinguish of the Books of Scripture, some were Historical, Ethical or Physical, others Dog∣matical. The former might perish and fall away, but not the later. Therefore that common Objection of divers Books mentioned in the Old Testament, whereof we finde none so entituled in the Canon thereof, is easily answered. Either they were Civil and Commonwealth Stories, whether the Reader is referred, if it like him to reade the Stories more at large, which the Prophets touched shortly; or else they are contained in the Books of the Kings, which are manifes••ly proved to be written by divers Prophets in their several ages, wherein they prophesied. Salo∣mons Books which he wrote of general Philosophy, fell away, but all the other Books of the Scripture do still remain.

First, They are all of God, all whose works remain for ever, therefore the holy Scriptures being not only his handy-work, but as it were the chief and Master-work of all other, must have a continual endurance.

Secondly, They all are written generally for our instruction, and more particu∣larly for Admonition and Warning, for Comfort and Consolation, unlesse we

will say that God may be deceived in his Purpose and End wherefore he ordain∣ed them; it must needs be, that it must continue whatsoever hath been written in that respect.

Thirdly, If the Lord have kept unto us the whole Book of Leviticus, and (in it) the Ceremonies (which are abolished, and whereof there is now no practice) be∣cause they have a necessary and profitable use in the Church of God; * how much more is it to be esteemed, that his providence hath watched over other Books of the Scripture, which more properly belong unto our times?

Fourthly, Let us hear the Scripture it self, witnessing of its own Authority and Durableness to all Ages; Moses thus writeth of it; The secret and hidden things remain to the Lord our God, but the things that are revealed to us and our children for ever. David also professeth, That he knew long before, that the Lord had founded his testimonies for evermore. But our Saviour Christs testimony is of all other most evi∣dent: That Heaven and Earth shall passe, but that his word cannot passe: And yet more vehemently, That not one jot, or small letter u of his Law can passe untill all be fulfilled, Rom. 15. 4. therefore none of those which were written for that end, are lost.

Origen in Praefat. in Cant. Canticorum, Augustin. lib. 18. de Civitate Dei. cap. 38. thought it could not neither stand with the Divine Providence, nor with the ho∣nour of the Church, that any Canonical Books, and given for such to the Church, should be lost. Of this opinion are many worthy modern Divines. Iunius, Cha∣mierus tom. 1. lib. 9. cap. 5. Polanus, Wendelinus, Waltherus, Spanhemius, Cartwright, Gerardus in exegesi loci primi de Scripturasacra, cap. 6. Joh. Camero Tomo 3. in Prae∣lectionibus de verbo Dei. cap. 15. Rivetus in Isagoge ad S. Script. cap. 6. & in summa Controversiarum Tom. 1. Tract. 1. Quaest. 1. Altingius. But Chrysostom and Whitaker, also Bellarmine l. 4. de verbo Dei. cap. 4. Gretzerus and Becanus hold that some Ca∣nonical Books are lost. I rather subscribe to the judgement of the former Reverend Divines who held the contrary.

The second Question is, Whether the Scripture of the Old Testament was pun∣ctata from the beginning; or Whether the Hebrew Text had Vowels or Points from the beginning, as now it hath. Controversiam de punctorum antiquitate vel no∣vitate, inter viros eruditos disceptatam, non attingo. Sententia utraque suos habet asserto∣res, & magni quidem nominis.

Cevalerius, Buxtorfius, Marinus, Iunius, and other very godly and learned men have defended the Antiquity of the pricks, which to the Hebrews are in stead of vowels, and say that the Bibles were punctata in our Saviour Christs time, and that he approved of the same Matth. 5. 18. Others hold, That the invention of the pricks, and the Massoreth is to be ascribed to the Tyberian Massorites, who flourished about five hundred years after Christs birth; This opinion divers learned men have defended with most weighty reasons, as Martinius in Technologia, Lu∣ther, Mercer, Scaliger and Drusius, Calvin upon Zach. 11. Zuinglius in his Pre∣face on Isaiah Raynolds in his censure of the Apocryphal Books. But above all Capellus in his Book entituled Arcanum punctationis revelatum, hath so strongly confirmed that opinion, and hath so solidly confuted the reasons which are com∣monly brought to the contrary, that he hath drawn some learned Divines to his opi∣nion, which before did stifly adhere to the contrary opinion, and left others very doubtful: He hath well answered that place, Mat. 5. 18. l. 2. c. 14. This Book is now answered by learned Buxtorf.

But (as Amama saith) if any will not be moved from the other opinion, that the Puncta were invented by the Prophets (which many godly Divines do out of a good zeal stand for) suum cuique liberum sit judicium.

Vide Fulleri Miscel. Sac. lib. 4. cap. 4. Mercerum ad Gen. 16. 13. & Drusium ad dif∣ficiliora loca Genes. Buxtorfii dissertationem de Ebraeorum literis, & librum de puncto∣rum Antiquitate & origine. Our Saviour saith, Matth. 5. 18. That not one jot or prick of the Law shall perish; whereby it should appear that the Law and the Prophets (for of both he speaketh immediatly before) had vowels and pricks: whereunto also belong all those places of Scripture, which testifie of the clearnesse and certainty of the Scripture, which could not at all be now, if it lacked vowels. Yet this is not B. Ushers judgement, as he himself told me.

The Jews thought there was abundance of mysteries in every one of those tittles of the Law: Christ alludes to this opinion though he allows it not.

Non est improbabile argumentum ex Mat. 5. 18. Luc. 16. 17. ubi per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; puncta & accentus commodè intelligi posse docti opinantur: inter quos Broughthonius in Da∣niel, p 45. & Polanus Syntagm. lib. 1. cap. 37. quamvis argumento illi nolimus insiste∣re. Voetius Tom. 1. disputat. de authoritate Scripturae.

Buxtorf in his Answer to Capellus saith, That there are three degrees in general of Antiquity, the chiefest, those which referre the original of the points to Adam, middle of those which referre them to Moses, lowest those which referre them to Ezra. Buxtorf. de punctorum Antiquitate & origine par. 2. c. 2.

Sine punctis legere (saith Drusius) paucis hodiè concessum. Serarius de Rabbinis, saith, Elias Hutter a Lutheran writes thus, è mille Praedicantibus ne unum quidem esse, qui etiam punctatissima possit Hebraea legere, nedum absque punctis.

An impudent Jesuite came to Conradus Graserus, to conferre with him about the Hebrew Text of the Bible, which he said was corrupt and could not be held Au∣thentick; to whom desiring the original Text, Graserus gave the Hebrew Bible with∣out pricks; he took the Book and turned over the leaves, and the Book upside down, and was so ignorant or little skilled in the Original, that he could not di∣stinguish betwixt the right and wrong end of the Book: Which his arrogance a young scholar of Graserus's perceiving, he could not forbear laughter, and Gra∣serus himself had much ado to conceal it. Melchior▪ Adam in vita Conradi Gr••seri, pag. 845.

Notes

• a

  Authentieum est quod ex se fi∣dem facit, sua authoritate niti∣tur, ab iis de quo∣rum authoritate constat compro∣batur. To be authen∣tical is to have authority of it self. Respectu mate∣riae in sacris illis libris contentae, caelestis nimirum doctrinae, versiones omnes fideliter & cum accuratione factae dici possunt au∣thenticae, non respectu ••ormae, seu verborum & phraseon quibus doctrina illa fuit primùm scripto tradita; hoc enim respectu soli textus originarii Graecus & Hebraeus sunt revera 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, divini, authentici, quia illi soli sunt à spiritu Dei immediatè Prophetis & Apostolis dictati. Capel. Crit. Sac. l. 6. c. 5.
• b

  Hebraeis ••••ae∣cisque textibus concedatur uti∣litas maxima, laus maxima, exemptio de 〈…〉〈…〉 corrupt••••••s absolutissima: •••• vehementey approbo. Morinus in epist. ad Diatribeu.
• c

  Latina vetus vulgata editio in publicis le∣ctionibus di∣sputationibus, praedicationi∣bus & exposi∣tionibus pro ••uth••n••ica habeatur, & nemo illam rejicere quovis protextu audeat, aut praesumat. Concil. Trident. Sess 4. decret•• 2^do. Pr••••••gi••sum certè decretum & cujus cordat••ores Ponti••icios & tunc cum illud ••uderetur pudu••rit, & etiamnum dispudet, ••••••••ma Antibarb. Bibl.
• Iunius.
• d

  Nec obstat, quae∣dam in. Ieremia, Daniele & Ez∣ra, idiomate Chaldaico co••∣••ignata esse, e•• n lingua ab He∣braea inflexione saltem differt, & ab eadem tanquam matre, nascitur, ac de∣mum post captivitatem Baby lon••c••m Iud••is coepit esse famili ••ris. Waltherus in offici••a Biblica. Sciendum quippe est Danie∣lem maxime & Ezram Hebraicis quidem literis, sed Chaldaico sermone conscriptos, & unam Hicremiae pericopen, Iob quoque cum Arabi•••• ling•••• plurim••m habere societatem. Hieron. Praefat. in Da••. Qu•• omnes scripserunt Hebraicè, praeter Danie∣lem, qui secundo & d••inceps quinqae capitibus Chaldaicè exponit r•••• in Chaldaea gestas: praeterque Ezram, qui capite quarto ac deinde usque ad octavum decre••a regum Persicorum Chaldaicè resert. Una etiam sententia verbis Chaldaeis exprimitu, Hierem. 10. cap. per mim••sin Assyri•• dialect••. Pa••c••••e quoque dictiones in Iob ponuntur Syris & Arabibus concedendae Bibli••nder de op••i••o genere explica••di Hebr••ica. 〈◊〉〈◊〉 Jun. in Dan. 7. & prelog. ••n Dan.
• c

  Singulae ver∣siones habe••t su∣as taudes, suas labes. Amama Antibarb. Bibl. l. 2. c. 1.
• Multo purior (inquit ipse Hieronymus) manat fontis un∣da, quam fluit ri∣vuli aqua. See M^r Vines on 2 Pet. 2. 1. p. 67, 68.
• f

  The accurate inspection of the Hebrew Bible teacheth which Translation hath most exactly exprest the meaning of the holy Ghost.
• g

  Targum Chal∣daicè significat Interpretatio∣nem, item Para∣phrasin, quando non tam verba quam sensus ex alia lingua red∣ditur. significatio hujus vocis est generalis, ad omnes linguas se extendens, sed tamen usus jam obtinuit, ut per Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligatur solum Chaldaica Bibliorum Vet. Testamenti translatio. Helvicus de Chald. Paraph. Nomine Targum non significatur semper Chaldaeus Para∣phrastes, verum eo vocabulo Interpretem in genere notant. Rainoldus de libris Apocryphis tomo 1. cap. 82. Vide Schickardi Bechinath, &c. Et Capel. Critic. Sac. l. 5. c. 1. Ista Targum 1. Translatio, est tantae auctoritatis apud Iudaeos quod ne∣p••andissimum est eis ei contradicere. Porcheti victoria adversus Hebraeos, parte 1. c. 2. Abrahamus princeps Patriarcharum, natione Chaldae••••, omni disciplinarum genere, praesertim verò Mathematicarum, non tantum excelluit, sed ••••s quoque Aegy∣ptios in lingua Chaldaea doc••it. Daniel & Esdras magnam partem Chaldaeè conscripti crant. Waserus Praefat. ad Gramma∣ticam Syrain. Vide plura ibid. Lingua Chaldaica Hebraeae omnium vicinissima, Teste Mercero & Wasero.
• Vide B••xtorf. de Abbreviat. Heb. p. 106, 107.
• Ea lis adhuc sub judice haeret, Ebraeaue au Chaldaea fit re∣liquarum mater▪ & certè Chal∣dai pro sua non levibus militant argumentis. Erpenius. Observa quaso pie & Christiane lestor, à Para∣phraste nostro expresse hic poni nomen M••ssiae, qui per vocem Hebraicam Schilo intelligi∣tur, quod certè multum facit pro tutanda confir∣mandaque fide ac religione nostra Christiana, contra impudentes quosdam Iudaeos, qui impiè contendunt hunc locum non esse de Messiah se•• Christo intelligendum. Ideoque variis stultis, frivolis, tortis & impiis expositionibus conantur nobis eum obscurare. Fagius Annotat in Paraphras. Chald in Pentateuch. Vide plura ibid.
• Illud solum considera, terrori Iudaeis eos Christia∣nos esse, qui in Thargum & Rabbinis mediocriter versati sunt; non enim ignorant, pleraque hodierni Iudaismi fulera in iis vebementissimè concuti, imò convelli. Quo magis doleo haec utilissima studia adeo iis in locis jacere, ubi Iudaei catervatim habi∣tant. Amamae consilium de studio Ebraico bene instituendo.
• i

  Livelie in his Chronology of the Persian Monarchy. Chal∣daica lingua in Vet. Test. periude ut & Syra in Novo, purior longè est, quàm ea quibus Paraphrases Chaldaicae conscriptae sunt. Waltherus. Talmudh propter ejus magnitudinem nunquam legit Hieronymus, ficut nec Targum ob Syrae linguae imperitiam. Wakfeld. orat de laudibus & utilitate trium linguarum Arab. Chald. & Heb. The Rabbins generally however they inter∣pret Siloh, confesse it notes the Messiah. Ioh. Isaac. l 2. contra Lindanum.
• Targum, hoc est Paraphrasis Onkeli Chal∣daica, in quinque libros Mosis ex Chaldaeo à Pau∣lo Fagio versa; quibus adjecit breves doct as∣que annotationes. Melchior Adamus in vita ••agii.
• Rainoldus de lib. Apoc. Helvicus.
• 〈…〉〈…〉
• n

  〈…〉〈…〉ow••s 〈…〉〈…〉. ••. 〈…〉〈…〉apel. 〈…〉〈…〉 l. 4. 〈…〉〈…〉uitur; Apostoli usi sunt ca editione, Ergo ost authentica sive divina. Nam Paulus usus est etiam propha∣〈…〉〈…〉rum testimo••••is, qui tamen propterca non sunt Divini. Caeterum quia scripserunt Graecè Apostoli, facilè usi sunt c〈…〉〈…〉 tum sola 〈…〉〈…〉raecis crat cognita. Chamier. Non ideo Apostoli in citationi••••s suis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 L. X. X. tran••••ationem Grae∣〈…〉〈…〉 sunt, quod eam existimarent esse divinam, & •• Dei Spiritu immediate profectam, sed quòd ••am ad fidei & mo∣〈…〉〈…〉ctrinam quod attinet, sinceram satis esse nossent, quodque •••• esset maximae ••••••i Iudaeos auctoritatis, quam repudi••r•• 〈…〉〈…〉e, nulloque co ore aut prae textu posse••t, ••••po•••• à viris Iud••is, 〈◊〉〈◊〉 ••erme ante Christ〈…〉〈…〉 apparatu, procurante summo Iudaeorum 〈◊〉〈◊〉 adorn••••••m. ••••••pel. Cri••••••. Sac. l. 4. c. 18.
• 〈1 line〉〈1 line〉.
• 〈…〉〈…〉.
• Syriaca lingua quasi proles quae∣dam est Hebrai∣cae & ••haldai∣cae linguae: He∣braei siq••idem, qu•• usque ad ca∣ptivitatem Ba∣byloni••am He∣braicè solum, id est, lingua sua loqui consueve∣rant, cum abdu∣cti essent in Ba∣bylonem, caepe∣runt oblivisci linguam propri∣am, & addiscere alienam, id est, Chaldaicam, quia tamen non perfectè eam pronunciare pote∣rant, & semper aliquid ex He∣braica retine▪ bant, factum est, ut lingua quae∣dam tertia nasce∣retur, Syriaca, dicta à regione. Bellarminus. Modum in scribendo à dextra versus ••inistram introrsum omnes Populi orientales sequuntur exceptis Aethiopibus qui à sinistra dextram versus scribunt. Waltherus.
• p

  Piscator. Schol. in loc. & Walther. in officina Biblica. Novi Testamenti Syram editionem magni faciunt omnes docti. Chamier. Lingua Syriaca servatoris nostri ore sancti∣ficata est, cui, dum in terris versaretur, vernacula fuit atque domestica. Waser. Praefat. ad Grammaticam Syram. ••ingua Syra hodiè Antiochena & Maronitica dicitur, à locis, ubi ea oreberrimi inter i••colas est usus. Est enim haec ex Hebraea & Chaldaea conflata coepit{que} circa Cyri, Persarum Monarchae tempora, aut non ita multo post, regnante videlicet Dario Histaspis F. Post servatoris aetatem primostatim nascentis Christianismi saeculo, vel ab Apostolis ipsis, vel à Discipulis corum, Paraphrasis Syra in Novum Testa∣mentum erat conscripta. Cujus praestantissimae Paraphrasoos antiquitatem cum incorrupta sermonis elegantia, tum defectus Epistolae Petri II, Iohannis II, & III, Sancti Iudae, Apocalypscos, & accusationis adulterae apud Iohan, quae ipsa apud ••hrysostomum quoque, Theophylactum & Nonnum desideratur, sa••is superque confirmant. Waser. ubi supra. Antiquissimum illud monumentum, nec unquam satis laudatum, versio Syriaca. Fuller. Miscel. Sac. l. 3. c. 16. Vide Fuller. Miscel. Sac. l. 3. c. 20.
• The Arabick Testament was set out by Er∣penius. Erpenius saith, the Arabick is ancienter then the Syriack. Walther. in of∣ficina Biblica.
• q

  Orat. 1. de ling. Arab. dignitate. De lingua Ara∣bica agitur, Act. 2. 11. Arabism is referti sunt Scri∣pturae libri Poe∣ticl, Iobi maxi∣mè, ut pridem observavit Hie∣ronymus, Bo∣chartus Geogr. Sac. par. 1. l. ••. c. 15.
• Epeni us orat. prima & secunda de Ling. Arab. dignitate. Mr. Cudworth cals Mr. Selden the glory of our Nation for oriental learn∣ing.
• r

  Qui ex Hebrea lingua Scripturas in Graecam verterunt numerari possunt. Latin•• autem nullo modo. August. de doctrina Christina l. 2. c. 11.
• s

  Maldon. ad Luc. 16. 1. & Estius ad 1 Cor. 5. 6. & ad Ephes. 1. 10.
• t

  Hieronymus Latinitatis auctor est non contemnendus, qui in omnibus scriptis suis sermone utitur grammatices puro. Quam barbara contra sit versio vulg. res ipsa loquitur, ut v••••rum sit Iesuitas elegantiae Latinae aliàs studio••issimos, vulgatam illam. translationem vel hoc nomine non improbasse. Waltherus •••• o••••i••ina Biblica.
• Vide Whit••kerum de Scripturis Quoest. secund. controversiae. Cap. Sexto. & Waltheri officinam Biblicam.
• Clarissimus vir Joh. Dioda∣ti in aureis suis Annotationibus, q••as versioni suae Italicae (ope∣ri profecto nun∣quam satis lau∣dando) Biblio∣rum annexuit Ved. Rationale. Theol. l. 2. c. 6.
• u

  Bellarm. l. 2. de verbo ••••i c. 2 and ••hemists Preface before the New Testament.
• x

  Fateor equi∣dem & à me dissentiet opinor, nemo, Apostolorum & Prophetatum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 regulam esse & amussim ad quam versiones omnes exigendae sint. Morinus exercit. Bibl. l. 1. exercit. 1. c. 1.
• y

  Scriptura He∣braea in U. T. & Graeca in N. T. ab Hierony∣mo rectè vocan∣tur fontes veri∣tatis.
• z

  In Ecclesia Christiana nulla unquam suit Editio authenti∣ca, excepta He∣braica veteris, & Gr••ca No∣vi Testamenti. Nam id opinor in ecclesiae catho∣lica dicendum est authenticum, quod apud omnes authoritatem ha∣bet, Chamierus.
• a

  Rivetus in Catholico orthodoxo. Scriptura dupliciter intelligitur; vel enim significat ipsam literarum picturam & sic accipitur Exod. 32. 16. vel res ipsas, quae significantur per eas voces ut Matth. 22. 25. Aeque Biblia Sacra nuncupantur codices illi qui passim circum∣feruntur Latinè, Gallicè, Chaldaicè, Syriacè; ac qui Hebraicè & Graecè, ••••it longè alii sint literarum ductus & syllabarum compositiones. Chamierus de Canone l. 9.
• b

  D•• doctrina Christiana l. 2. c. 11. Si transla∣tio ab originali dissentit, ei lin∣guae potius cre∣dendum est unde in aliam per in∣terpretationem facta est transla∣tio. Augustinus l. 15. de Civitate Dei c. 3.
• c

  Hieronymus & coaevus ei Augustinus dif∣ficultatibus obortis, jubent in versionibus nos rec••r••re ad ipsos fontes, Erpenius.
• d

  B••llarm. lib. 2. de v••rbo Dei cap. 7. Morinus exercit. Bibl. l. 1. exercit. 1. c. 2. 3. 4.
• e

  As Canus l. 2. c. 13. de locis Theologicis Lindanus. l. 1. c. 11. de optimo genere interpret.
• Notissimum est, nulla in re suisse Iudaeos tam curiosos, pios & religiose observantes, quam ut Biblia sua casta, pura, inviolata{que} conservarent. Nam illud man∣datum Dei, quod Deut. c. 4. v. 2. legitur, non solum de quinque Moysis libris dictum esse interpretantur, sed in universum de omnibus li∣bris & verbis quae per spiritum Sanctum Pro∣phetae Iudaeis Communicarunt, intelligunt. I••super multis ab ipsis Iudaeis sancitum est legibus, eum, qui aliquid in Bibliis mutet, peccatum committere inexpiable. Quin & hoc ad jecerunt: siquis velex ignorantia & impietate unum vocabulum mutet, ne totus propterea mundus p••reat, & in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vertatur, periculum esse. Has autem sententiae suae causas adduxerum, quod credant Deum Opt. Max. propter solam Scripturam sacram (quam ipsi opinionem variis modis probant) hunc mundum creasse. Iohanues Isaacus contra Lindanum l. 2. p. 66. 67. 68. Vide Wakfeld. Syntagma de Hebraeorum codicum in corruptione. Ab hoc mendo praeservavit Deus locum Gen. 3. 15. ubi primum de Christo Evangelium, ubi in omnibus Ebraicis Bibliis, nullo omni∣no codice excepto, mansit masculinum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum vau mavet ergo Deo solida Laus, & sontibus debitum aestimium. Amams disserta. de K••ri & Khetib. Tu illos accede, & urge disputatione; ducenta tibi argumenta ex Bibliis contra illos suppe∣tunt, quae in textu Hebraeo clariora & dilucidiora, quam ulla conversione inven••untur. Id. ib p. 77.
• R. Ben. Maimon saith, If in the copying of the Hebrew Bible, one letter were written twice, or if one lttter but touched another, that Copy was not admitted into their Synagogues, but onely allowable to be read in Schools and private families. Masora est doctrina critica, à priscis Hebraeorum sapi••ntibus, circa textum Hebraeum sacrae scripturae, ingeniosè inventa, qu•• versus, voces, & literae ejus numeratae, omnisque ipsarum varietas notata, & suis lotis cum singulorum versurum recitatione in∣dicata est, ut sic constans & genuina ejus lectio conservetur, & ab omni mutatione aut corruptione aeternum praeservetur, & valide praemuniatur, Buxtorsii Tiberias, c. 2.
• f

  Paucissimi ex Antiquis patri∣bus Linguae Hebraicae periti fu••runt, Graeci Graece, Latini Latinè scripse∣runt: Et omnes, exceptis Origine & Hieronymo, Linguae Hebra∣icae imperitissi∣mi, Graecis & Latinis interpre∣tationibus, quas ad manus habue∣runt, contenti fuere, adeo ut D. Hieronymus de Origine scri∣bat, illum He∣braeam linguam contra aetatis gentis{que} suae naturam didi∣cisse. Buxtorf de Punctorum Antiquitate & Origine parte prima c. 11.
• g

  Non potu••runt Iudaei Scriptu∣ras corrumpere. Augustinus ex exemplarium Bibliorum multitudine id probat l. 15. de Civitate Dei cap. 13. Absit (inquiens) ut pruders ali∣quis Iudaeos cujuslibet perversitatis atque malitie tantum potuisse credat in codicibus tam multis, & tam longè latèque dispersis. Potissima ratio à fingulari providentia divina deducitur. Glassius l. 1. Tract 1. de textus Heb. in V T. puritate. Sect. secunda,
• h

  Amama Antibarb. Bibl. l. 1.
• i

  Ipse Bellar∣minus fatetur, ex Textu Hebraeo Iudaeos sortius constringi & vexari saepius posse, quam ex versione latina. Iudaei relique∣runt in suis le∣bris quae maxi∣me pro no∣bis contra ipsos faciant, i. e. Quae mysterium Trini∣tatis comprobant, qua cum Iudaei nihil habent commune, & de Christo testimonium perhibent, Hieron. Si falsandi aliquem locum Iudaeis Causa unquam fuit, certè Esaiae cap. 53. in quo ita de Christi, Domini nostri morte ac passione Esaias vaticinatus est, ut ejus coram spectator fuisse videatur. At totus iste lo∣cus integer relictus est, habetque in Hebraeo codice prorsus, quomodo in Graeco & Latino, Muis de Heb. Edit. Author acver.
• k

  Lib. 2. contra Lind p, 82.
• l

  Quid illustrius de Christi Messiae nostri dici potest exhibitione, quam istud Esa. 5. 7. Esa. 9. 6. Quid de passone ejus accerba & resurrectione gloriosa splendidus dici potest, quam quod in Esa. 53. cap. dicitur, item{que} in Psal. 22. Nec tamen corruptelam vel his, vel permultis aliis Scripturae locis ullam fuisse à Iudaeis illatam deprehendere possumus Glas. Philol. Sac.
• m

  L. 2. de verbo Dei c. 2.
• n

  Aliis occur∣rendum videtur, qui zelo quidem bono, sed nescio an secundum scien∣tiam, omni••o contendunt, Iudaeos in odium Christianae fidei studiose depravasse & corrupisse multa loca Scripturarum. Bellar. de verbo Dei l. 2. c. 2. If the Old Testament be corrupted, God gave it not, for Gods providence would keep pure all Books he would have continued. Broughton.
• o

  Nullum habet Lindanus argu∣mentum, quod vel faciem quan∣dam veritatis habeat praeter hoc. Ut verita∣tem fateamur, hoc vocabulum ab annis decem non parum nos torfit, maxi∣mam{que} suspicio∣nem praebuit, ut omnino corrup∣tum esse crede∣remus. Iohannnes Isaacus contra Lind. l. 2 p 102 Ego profectò ausim praestare praeter locum Psalmi 22. in totis Hebraeis Codicibus inveniri nihil, quod optimam, Cohaerentem▪ ••iam & Christanae fidei prorsus congruentem non habeat sententiam. Muis de Hebraicae editionis authoritate ac veritate. Voici l' unique lieu, en tout l' Hebrieu, qui semble aveir apparence d•• r••i∣son, pour faire penser à une malici••use entreprinse de Iuiss. Benedict. Turretin response à la Preface de Coton. Nul∣lus, Deum testor, veteris instrumenti seu doctrinae codex Hebraicus, quem variis in regionibus videre potui, sive is vetustissi∣mus ac integerrimus, Scriptus ac membranaceus fuerat, sive impressus & papyriceus, etiam regulatus, & artificioso judicio seu subtili consideratione castigatus ac correctus, Caru, id est soderunt, habebat, sed omnes ad unumus{que} Caa••i, id est, quasi Leo, Wak∣feld. Syntag de hebraeorum codicum incorruptione. Caari his extat, & sub duplici significatione, semel Psal. 22. 17. & i••••∣rum Isa. 38. 13. ubi cùm abs{que} ullo dubio & contradictione propriam significationem, Sicut Leo, obtineat, necessariò in Psalmo ali••m significationem habebit, quod invictum est contra Iudaeos argumentum, aliquid peculiare ibi in ista voce latere, & aliter illic omnino explican••um esse quàm in Isaia. Buxt. Clav. mas. c. 1. vide Hotting. Thes. Philol. l. 1. p. 191.
• Readings are eight hundred fourty eight in the Hebrew, where the Text and the Mar∣gent are both pure and from God. Our Lords Family by Broughton.
• p

  Vide River. in Comment. & Glassium in Philol. Sac. The Chaldec Paraphrast agrees with the Hebrew. Profectò haec res, ut ingenuè fatear, me quo{que} aliquando tor••it. Amussis, quae funiculo constat, non omnino voce caret, siquidem architecti & alii artifices, quando aliquid signare aut me∣tiri volunt, dum amussim vel funiculum extendunt, & deinde mittunt, sonum quendam edere Consueverunt. Isaacus Le∣vita lib. 3. contra Lindanum. Illa Coelorum linea, vel ut Tremellius transtulit, Delineatio, id est illa Machina, structuraque orbium Caelestium, quodammodo ad amissim expolita, infinitam artificis Potentiam, sapie••tiamque praedicat. Whitakerus.
• p

  Vide River. in Comment. et Glassium in Philol. Sac.
• Isaiae undecimo, est in Hebraeo vox Netzer quae alludit ad Nazaraeum, imò est ab eadem ra∣dice; proinde po∣terit, si quis ve∣lit, eo referri; aut certè non erit versio sed allu••io. Itaque melior eo∣rum videtur sen∣tentia qui indi∣catum potius censent decimum tertium caput Iudicum, ubi praedicitur Sam∣son futurus Na∣zaraeus: fuisse enim Illum ty∣pum Christi ne∣mo dubitat. Chamier. Tom. 1. de Canone. lib. 13 cap. 8. Ex Isai. 11. 1. & Zach. 6. 12. Commodissimè videtur posse exponi. Casaub. in exercitat.
• r

  Omnes Interpretes locum illum à Matth. citatum ad ea quae scrip••it Zacharias re••ulerunt, nec aliqui eorum de omisso aliquo Ieremiae Prophetico libro cogitarunt. Nisi quod unus est inter Iesuitas qui locum existimat ex duobus conflatum, nempe ex Ieremiae cap. 32. & Zach. cap. 11. & hoc esse usitatum in Scriptura exemplis probat, ut cum verba & testimonia duorum sunt, aut altero omisso alterius tantum nomen exprimatur, aut totum testimonium, quasi unius tantùm esset, significetur. Haec Ie••uita Sanctius (in Zach cap. 11. Hieronymo baec maximè placit solutio, quam Baromus amplectitur, ut & Iansenius, Mald••natus, & Suarez, Matth••um suo more tantum pos••isse quod dictum est per Prophetam, ab aliquo autem in margine scriptum fuisse Ieremiam, quod postea Scriptorum incogitantia inter textum irrepserit. Ad hoc facit quod in Syr•• versione nomen Prophetae omittitur. Rivetus in Catholico Orthodoxo. Citantur sub nomine Ieremiae, vel quia Za∣charias ea à Ieremia, cujus discipulus fuerat, acceperat, vel quia idem binominis fuit, pr••sertim, cum utriusque nominis sit ••adem significatio. Id. ibid.
• Ieremiah and Zachariah dif∣fer not much in significatiō, one signifieth the commemo∣ration of God, the other the exaltation of God.
• Hic nodus vetustissimos quosque interpretes torsit. Beza. In literarum compendiis facile potuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mutari. Rivetus. Aliqui dicunt esse errorem calami & librariorum indiligenter oscitanterque exem∣plaria sibi proposita aut legentium aut exseribentium, ut si quis hîc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 legerit, id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quam sententiam Syrus & Arabs videntur consirmare. Sed vetustas ipsa consensus omnium & exemplarium, quae jam olim versata sunt in Patrum Orthodoxorum manibus, videtur nobis meritò hoc defensionis genus ex••or∣quere; quod etiam agnovit memoria sua Hieronymus. Junius in Parallel. Vide Sixti Senensis lib. Sextum Annotat. 131.
• Non exhibetur nobis semper & ubique in hodi∣erno textu He∣braeo prima atque vetustissima quae in ipsis S. Sri∣ptorum fuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 co∣dicibus lectio, sed quae fuit om∣nium omnino in universum libro∣rum sors & con∣ditio) humana fragilitate in transcriptione tot exemplarium quae alia ex aliis, tam longo tot saeculorum curriculo, descripta sunt ab hominibus errori & lapsui obnoxiis, irrepsit in sacros co∣dices, qui j••m exstant, multiplex varia lectio, quae manifestam arguit Codicum, iis in locis, in quibus invicem discrepant, à primi•• autographis dissensionem atque discessionem. Capel. Crit. Sac. l 6. c. 1. Vide l. 5. c. 11. Sect. 6.
• s

  The Greek Scholiast, Oe∣cumenius, so read Chrysost. Theophylact. and Basil. See Par. in loc. Franciscus Lu∣cas testatur se sex Graecos co∣dites vidisse in quibus esset 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & Beza asserit ita legi in probatissimis quibusque. Arias Montanus, non tantùm in textu posuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed etiam in Apparatu nullam adnotavit lectionis varietatem, quo satis ostendit se nullos legisse codices Graecos, in quibus esset 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: alias non omissurus opi∣nor, qui lo••ge leviora collegit. Chamier.
• See M^r Gregory his Observati∣ons upon some passages of Scripture, c. 38.
• Cartw. in his answer to the Rhemists Pre∣face.
• Coronis precati∣onis Dominicae, Quia tuum est regnum, &c. Etsi in multis Graecis codicibus & apud Syrum quoque interpretem reperitur, tamen, Bezâ reserente, in vetustissimis aliquibus Graecis codicibus deest, & à nemine ex∣ponitur, praeter à vulgato & à Chrysostomo. Deest quoque in versione Arabica, nec in ullis Latinorum exemplaribus vi∣situr: ut non immerito Erasmus conjectet, ex solemni consuetudine à Graecis adjectam, & postea in Textum ipsum fuisse tran∣statam. Scultetus in locum.
• Spanhem. Dub. Evang. parte tertia. Dub. 130. Co∣dices sacros in excidio Hieroso∣lymitano prorsus intercidisse com∣mentum est, non veritas. Id. parte secunda. Dub. 89. That was too confidently spoken by Whitaker (though otherwise a worthy Writer) Canonica quaedam periisse, credo esse, enminem qui dubitct, Cartw, in his answer to the Preface of the Rhem. Test. Nego canonem, id est, numerum librorum sacrorum, ex quo confectus est, unquam fuisse majorem, quam sit hodié. Chamierus.
• Psal. 111. 8.
• Vide Alting. problem. Theol. partem. 1. & 6. prob.
• Drusium de quaesitis per Bpi∣stolam epist. 101 See B. Ushers Body of Divi∣nity, p. 17. Deut. 29. 29. Psal. 119. ••52. Matth. 24. 35. Mat. 13. 32. Mat. 5. 18. Luk. 16. 17.
• u

  Cui ignorata non scrupu••osa tantùm sed & superstitiosa prorsus Iudaeorum anxietas, non in libris tantùm sed in apicibus librorum sacrorum numerandis conferendis, custodiendis? & tantum abest ut volumen sacrum integrum interversum voluerint, ut contra profiteantur totum mundum ruiturum in Tohu va Bohu antiquum, si vel una vox in Scriptura mutetur. Spanhem. Dub. Evangel. parte secunda Dub. 89,
• Apices vocali•• Christi tempore nondum adscripti erant, ac ne hodie quidem scribun∣tur cum lege. Qui viderunt volumen legis in Synagogis Iudaeorum; sciunt me verum dicere. Drus. Praeterit. in Luk. 16. 17.
• Spanhem. Dub. Evangel. par. 3. Dub. 129. Vide D. Prid. Lect. 12. de punctorum Hebraicorum origine.
• Buxtorfius punctorum pa∣tronus fortissi∣mus. Capellus.
• Piscat. in locum.
• Puncta ista He∣braica à Maso∣rethis sunt exco∣gitata, & textui sacro addita cir∣ca Christi annum 500. aut saltem post 400. Capellus de punctorum Heb. Antiq lib. 2. Amama. disser∣tat. de Iehova. Vide Riveti Isagog. cap. 8
• Altum in omni∣um antiquorum Patrum Graeco∣rum & Latino∣rum scriptis, de punctis silentium, ut ne minimus quidem apex de illis apiculis in iis extet. Capellus l. 1. c. 9. Sciendum quod nec Moyses punctavit legem, unde Iudaei non habent eam cum punctis, i. cum vocalibus scriptam in rotulis suis; nec aliquis ex Prophetis punctavit librum suum; sed duo Iudaei, quorum unus dictus est Nephtali, Alter verò Ben Ascher, totum vet••s Testamentum punctasse leguntur; quae quidem puncta cum quibusdam virgulis sunt loco vocalium apud cos. Raymundi Pugio fidei adversus Iudaeos part. 3. Dist. 3. c. 21, Vide Vossium de orig▪ & progressu I dol. lib. 2. c. 3.
• Hoc tam certum est, quam quod certissimum, nul∣los Hebraeorum antiquius sentire de punctorum origine quam Cabalistas. Bux∣torf. de puncto∣rum antiquitate & origine, part. 1. cap. 5.
• B. Ushers Bo∣dy of Divinity, p. 13.
• Christus eo lo∣co proculdubiò respicit non ad puncta, v••calia & accentus, quitum nulli fuerunt; sed (uti rectè observat Hieronymus) ad figuram literarum, & ad cor∣nicula illa, quibus literarum capita in hodierna Scriptura (quâ in scribendo Legis volumine utuntur Iudaei) armantur: hocque duntaxat vult, Se non venisse (quod de eo falsissimò calumniabantur Iudaei) ad evacuandam & abolendam Legem, ut contra potius venerit ad eam perf〈…〉〈…〉issimè implendam. Capelli Diatrib. de literis Ebr. Apicibus & accentibus nec vetussimi Graeco∣rum nec vetustissimi Hebraeorum usi sunt. Hujusmodi virgularum apicum{que} notae, quibus Hebraei nunc pro vocalibus & accentibus utuntur, non in illa primaeva sanctae linguae origine excogitatae fuerunt, imò nec extiterunt ab initio legis, sed noviciae sunt, at{que} ad ejus integritatem usquequa{que} pertinent minimè. Wakfeld. Syntag. de hebraeorum codicum incorruptione.