Treatise of Divinity, Book 1 · Chapter 7
CHAP. VII.
NOw I proceed to shew that neither the translation of the Seventy, nor the vulgar Latine are anthenticall.
1. The Greek translation of the Old Testament, which is commonly ascribed to the Seventy Interpreters, is not Divinely *In editione Graecâ Librorum Mosis, Psalmorum, & Prophetarum, nihil fermè est quod peregrinum non sonet, & quod Hebraicam non oleat loquendi rationem. Croij. observ. Augustius hanc versionem ait esse factam divina dispensatione, ea… que apud Ecclesias peritiores maximi fieri, cum tanta Spiritus Sancti praesentia interpretes adjuti esse dicantur in interpretando, ut omnium es unum fuerit.inspired.
The chiefe Pillars of the Primitive Church ranne into this errour, whence sprung many other errours. The Greek Fathers, who were generally unskilfull both in Hebrew and Latine (some few excepted) were the lesse to be blamed here, since they made use of no other Editions, therefore they more confidently affirmed their own to be Authenticall. Augustine, Tertullian, and many of the Latine Fathers (whom divers Divines follow) ascribed too much to the Seventy Interpreters. Yet there was a controversie between Augustine and Jerome concerning their authority, as is evident by both their Epistles. Bellarmine *Lib. 2. de verbo Dei cap. 6.is large in commending this version, saying, that it is most certain, that those Interpreters did very well translate the Scripture, and had the Holy Ghost peculiarly assisting them, least they should erre in any thing, so that they may seeme rather to be Prophets then Interpreters. Gretzer bestoweth a Prophetique spirit upon them, because they did so agree and absolved their taske in so short a space of time, viz. in 72. *Valido … … cho opus est, ut concoqui p…ssi… nar…atio de Lxx. cellulis, de consensu illo miro, & de exigno temporis intervallo, quo totum opus confectum fertur. Span…. em Da…. Eva…g… parte 1…. Dub. 22.dayes,
They are said to have been put a part in 72. celles, and to have all agreed in their translation, and the ruines thereof were (as is reported) shewed a long time after at Alexandria. But Hierome and many of the * Papists held this to be a Fable of the 72 celles, since neither Aristaeus, who was a chiefe man about King Ptolomie, that set the 70 Interpreters on work, nor Jos…phus (who was most desirous of the honour of his Nation) maketh any mention thereof. And as touching the Interpreters themselves, Jerome saith, Aliud est vatem agere, aliud Interpretem. It is one thing to be a Prophet, another to be an Interpreter. And as for the translation, he saith, Germana illa & antiqua translatio corrupta & violata est.
That Ancient and true translation*Mas… praefat. ingraec. edit. Jos…ae & Bella…m. l. 2. de verbo Dei. c. 6. Distinguimus nos inter vers…nem Lxx. primaevam purio…emque & inter posteriorem corruptam. Haec auctoritatis est …erexiguae, Illa autem meruit quidem quondam auctoritat…m aliquam… Waltherus in officina Biblica. of the Septuagint, is corrupted and violated, which (as Hierome saith) was agreeable to the Hebrew, but so is not the Greek Copy now extant, which is full of corruptions, and seemeth to be a mixt and confused translation of many.
If the Seventy, as well as the Hebrew had been authenticall, the Lord would have been carefull to have kept it pure and uncorrupt unto our dayes, as well as he hath done the Hebrew. There is indeed a Greek Edition extant, which goeth under the name of the 70. but W…itaker *De Script-Controversiae primae quaest. Secunda c. tertio. Aut haec Graeca versio, quae ad nostra tempora pervenit, non illa est quam septuaginta Judaici s…niotes ed…de-r…nt, aut est tam i…fi…è faedèque depravata, ut authoritatis perexiguae nun… sit. Nam ne ipse Hieronymus puram habuit translationem Grac…m septuaginta interpretum. Illam enim, quam ha-buit, corru…tam vitiosamque esse, saepe in comment … …iss conqueritur. Whi…akerus ibid. Vide Bezam in 17. Matth. v. 9.saith that the true Seventy is lost, and that this which we now have is mixt and miserably corrupted. Danda 70 Interpretibus venia, ut hominibus; juxta Jacobi sententiam multa peceamus omnes. Hieron ad Pam…ch. The Apostles and Evangelists writing in Greek, often followed the version of the Septuagint then common amongst the Graecians; and cited it sometimes where there is a most manifest difference from the Hebrew Text but yet they did not alwayes use that translation, which they would have done, if they had esteemed it Divine and Authenticall.
Spanhemius Dub Evangel. parte 1a. Dub. 23. and Amama Antibarb. Bibl. l. 2. both thinke that conjecture of Heinsius (in his holy Aristarchus) very probable, viz. that the fable of the number, and consent of the Interpreters took its originall from the 24. of Ex…dus. Hence (saith Henisius there) without doubt the History concerning Ptolomie, hence those famous celles which Jerome scoffs at, Hence that invention, that none of all that number differed in their Interpreations.
Therefore since that version when pure was but a humane not Divine worke, and proceeded from Interpreters not Prophets, it couldbe neither Authenticall nor fide digna, any farther then it agreed*Graeci ab Hebr… saepe recedunt. Mercerus ad Job. 15. 32. Vide Drusium in Gen. 6. & Fulleri miscell. Sac. l. 2. c. 6. p. 201: Mendas in Chronologici… numerl… habes compl…s. See Dr. Willet on 47. of Gen. and Chamiers fi st tome de Canone l. 13. c. 8. 9. 10. Libri Mosis omnium sunt optimè translati: & Psalmi omnium deter…imè. Chamierus ib. c …. Psalmo primo foreign pestilentes pro irrisoribus & foreign non resurgent impij in judicio: periculosa amphibolia, ne forte videantur à resurrectione excludi impij; debuit autem verti, non consisten… in judicio, … quia condemu…tur. Chamierus ibid. with the Hebrew Text.
The Ancients themselves Commenting upon Scripture, used not the Septuagint Edition as authenticke, from which it would not have been then lawfull to depart; but rather often correct it, as Origen and Jerome from the Hebrew fountaines: which every one knoweth that is versed in their workes.
They are most bold in changing numbers without any reason, as Gen. 5. to Seth, Enos, Cainaan, Malaleel, they give each a 100 yeares beyond the Hebrew truth. In the 46 Chapter of Genesis for Seventy soules they say 75.
The Seventie read Prov. 8. 23 in the beginning God created me, for, in the beginning God possessed me, whether because they mistook the Hebrew word Chava for Cava, upon their likenesse in the Hebrew Characters, or their translation was at the first foreign possedit, possessed, and the Copies slipping in one letter, made it foreign creavit, created, as Bellarmine after Zanchie thinketh.
2. The vulgar Edition is not authenticall.
We are now come to shew, that the vulgar Latine Edition *De vulgata latina translatione, vide Collationem Rain…l…i cum Harto c. 2. p. 23. & cap. 6 l. 201 202, & cap 8▪ p. 447. & Drusium in num. …. c. 8. &c. 96. Rivetus in Catholico Orthodoxo Wend…lin. in Christiana theologia. Gerh. loe prim. de Script. Sac. with lea…ned Papists hold that it was not Jeromes tra…sl…tion. Hebraici libri constanter legunt Hu, Gen. 3. Septuaginta habent foreign, Chaldaica paraphrasis hanc lectionem confirmat, Denique quidam codices vulgatae editionis retinent ipse, quidam ipsum. Postremò pondus ipsum sententiae postulat, ut hoc de semine mulieri…, non de muliere intelligam. Whitakerus. De Latina Editione longè animosissima Catholic… est & Papistis controversia. Chamierus tomo 1…. l. 14. c. 1.is not authenticall, a thing of it self manifest, but yet to be proved by some arguments, because our Adversaries stand upon it. Our arguments are these.
1. It was not Divinely inspired in respect of matter, forme, speech, as the Hebrew of the Old Testament, and the Greek of the new were, but was translated by humane indeavour, and therefore it is against both religion and reason to say it is authenticall; a work of men cannot in perfection be equall with a work of God; for as Jerome saith aliud est esse vatem, aliud est esse Interpretem.
It is the office of an Interpreter, to translate the authenticall Scripture, not to make his translation authenticall; for both Jerome and every other Interpreter might erre, so did not the Prophets and Apostles; the Councell of Trent first decreed that this translation should be authenticall, before it many learned Papists themselves did disallow that translation, as Paulus Brugensis, Valla, Engubinus, Isidorus Clarius, Jobannes Isaacus, Cajetan, Erasmus, Jacobus Faber, Ludovicus Vives, and divers others.
2. The vulgar translation doth oft change the sentence of the Holy Ghost; yea, it doth dangerously and heretically deprave the sense of holy Scripture, and translate senselesly many times, therefore it is not to be held authenticall. Gen. 3. 15. ipsa for ipse viz. Christ, or ipsum viz. semen, which place it seemeth was corrupted Idolatrously to extoll the praises of the Virgin Mary, and to prove her patronage and protection. This reading drew Bernard into this opinion, Maria abstulit opprobrium matris Evae, & patri pro matre satisfecit quod promittitur, Gen. 3. 15. ipsa conteret; & cui servanda est victoria nisi Mariae? Bern. See Bedels answer to Wadesworths Letters Ch. 6.
Hoc conteret, Tremel, & alij, that is that same seed, rather he, viz. that one person. Hieron. Ipse c…nteret caput tuunt, so the Septuagint & our translation. Gen. 4. 13. Major est iniquitas mea quam ut veniam merear. a corrupt translation serving to countenance the errour touching merit de congruo. In the Hebrew there is nothing which hath the least signification of merit; it should be translated ut feram vel sustineam, vel remissionem consequar. Translatio ista potest tolerari, sumatur mereri pro consequi ut saepissimè olim apud veteres. Chamierus. Exod. 34. 29. v. The vulgar hath videbant faciem Mosis cornutam, *Ex voce Hebraea potest emendari prava vulgi consuetudo, qui duobus Cornibus ping…nt Mosen; rident igitur nos & execantur Judaei quotles mosen in templis cornuta facie depictum a piciunt, quasi nos eum diabolum quendam, ut ipsi stuliè interpretantur, esse putemus, Sixtus Senensis Bibli…th Sanct. l. 5. annotat. 116.for radiantem which the Hebrew word signifieth; the Seventie translate it (the Apostle Paul approving of it, 2 Cor. 3. 7. 10.) was glorified. This interpretation of the vulgar is reprehended by Valla, Vatablus, Arius Montanus, Steuchus, Cajetan, Ferus, Oleaster, Thomas Aquinas and Bellarmine himself de ecclesia triumphante l. 2. c. 4. which is also confirmed by the Text it self, for the Scripture witnesseth, that the people could not behold the face of Moses for the brightnesse thereof, Exod. 34. 30. and therefore his whole face, not the highest part of his forehead, or his head was covered with a vaile 33. v. of that Chapter, 2 Cor. 3. 3.
Job. 5. 1. The vulgar Latine hath, voca ergo si est qui ti…i respondeat et ad aliquem sanctorum convertere, hence the Papists would prove invocation of Saints, whereas it should be translated voca quaeso, seu voca jam an sit qui respondeat, & ad quemè Sanctis respicies? q.d. ad neminem. The vulgar makes it a simple speech without any interrogation; the meaning of Eliphaz is, q.d. Go to I pray thee, call or bid any one appear or come, that by his consent approves of thy opinion, try whether any one is of thy mind, which acknowledgest not that great calamities are inflicted by God for great sinnes, to which of the Saints that ever have lived or yet doe live in the earth, wilt thou turne? by whose testimony thou shalt be helped in this thy complaint against God?
Psal. 2. 12. The vulgar hath Apprehendite disciplinam, foreign Graec.apprehend discipline or instruction, whereas in the Hebrew it is Osculamini filium, *Invictum in hoc loco prout in Hebraeo extat, contra Judaeos pro Deitate Christi argumentum suum esse agnoscunt Pontisicij. Amama Antiba…b. Bibl. l. 3. Pro…uldubio ex di…o illo erga Christum Dei filium … profecta est illa Ebraei textus detorsis potius quam interpre…at…ringi enim vid…as Judaeos, cum audiunt, Messiam Dei esse filium. Maye… in Philologia Sacra Jilustre est vaticinium de Christo saedissim… obcuratum à Graeco & Lati… interprete à quibus neutra vox est ex pressa. Cham…r. de Canone. l. 13. c. 9.kisse the son. Thus an evident place against the Jewes for the second person in Trinity is obscured and overthrown, by the corrupt Latine Text. To say the sense is the same, is in vaine; for an Interpreter ought not to change the words, and then say he hath kept the sense; neither is the sense of the words the same; who will say to kisse the Sonne is the same with lay hold of discipline? We must needs embrace the doctrine of Christ, if we acknowledge him to be our Messiah, but hence it doth not follow that these 2 are the same, for then all things which agree, should be one & the same, which will not stand. The Chaldee Paraphrast favouring that reading, doth it to defend the errour of the denying the diety of the eternall Sonne of God.
Saepe Codices Hebraei magis Judaeos vexant quam Graeci, aut Latini. Certe in 2 Psal. Latini & Graeci habent: Apprehendite disciplinam, ne irascatur Dominus. ex quo nihil apertè contra Judae…s deduci potest: at in Hebraeo est foreign Osculamini Filium ne irascatur, id est, reverentiam exhibete filio Dei ne ipse irascatur &c. qui locus est invictissimus contra Judaeos. Bellarminus de verbo Dei. l. 2. c. 2.
Psalmi videntur data opera versi in contumeliam Latini Sermonis. Chamierus.
The vulgar Latine of the New Testament is no lesse corrupted then of the old.
Matth. 6. 11.Supersubstanti… lem, 1. ad subst…ntiae nostrae Conservationem necessarium. Em…n Sa. The English Papists at Rhemes (who translated the New Testament into English, not out of the Greek Text, but out of the vulgar Latine) read, give us to day our super-substantiall bread, the Latine hath it panem super-substantialem for Quotidianum, daily bread. The Rhemists note upon the same is, by this bread so called here according to the Latine and Greek-word, we aske not onelyonly all necessary sustenance for the body; but much more all spirituall food. viz. the blessed Sacrament it self, which is Christ the true bread that came down from heaven, and the bread of life to us that eate his Body. Our Saviour Christ which condemned vaine repetition, and by a forme of prayer provided against the same, is made here of the Jesuits to offend against his own rule: for that which is contained in the second Petition, they teach to be asked in the fourth. Secondly, they lodge in one Petition things of divers kinds, and farre removed in nature, spirituall and corporeall, heavenly and earthly; yea, the creature and the creator. Thirdly, hence it should follow, that he taught them expressely to aske that which he had neither instituted, nor instructed them of, and whereof his Disciples were utterly Ignorant. Salomon, Omnes veteres laetini Scriptores panem quotidianum leger…t, it…que iuc…utè quidam nostro tempore i… vulgata Editione pro qu…tidi…o supersubstanti…lem posuerunt▪ quod Corporis Cib… quem à nobl… peti probavimus, minimè convenit. Maldonatus & Ja…enius id…m serè … harm. cap. 41.from whom our Saviour seemeth to have taken this Petition, confirmes that exposition of things tending to uphold this present life, Prov. 30. 8. Lechem Chukki the bread which is ordained for me. The Jesuites will never be able to justifie the old interpreter, which translateth one word the same both in syllables and signification, in one place Supersubstantiall, and in another, viz. in Luke Quotidianum or Daily against which interpretation of his, he hath all antiquity before that translation, and some of the Papists themselves retained the words of Daily Bread.
Bellarmine. l. 1. de bonis operibus c. 6. preferres Quotidianum, and defends it against the other. Tostatus applyeth it to temporall things.
The Syriacke saith Panis indigentiae, vel sufficientiae nostrae.
Luke 1. 18.Their own Dictiona…ies and Doctors expound the Greek word foreign gratified or undeservedly, accepted, or whom Gods singular favour had made acceptable. Plena gratia for gratis dilecta as Chrysostome renders it, Haile Mary full of grace, for freely beloved. The word signifieth not any grace or vertue inherent in one, but such a grace or favour as one freely vouchsafeth and sheweth to another; the word retained by the Syriacke in this place is Taibutha, and signifieth happiness, blessednesse, goodnesse, bountifulnesse. Tremelius turneth it gratia which may and ought to be Englished favour, as the Greek word signifieth, and is expounded by the Angell, and the Virgin Mary themselves, the Angell adding in the same verse, the Lord is with …, meaning by his speciall favour, and in v. 30. saying, she had found favour with God. The Virgin in her thankfull song magnifying the mercy of God toward her, that he had so graciously looked on her in so meane estate, as to make her the Mother of her own Saviour, after so marvellous a manner.
They foolishly salute her, who is removed from them by infinite space, and whom their Haile cannot profit, being in Heaven, as the salutation of the Angell did and might doe, whilst she was here in the vale of misery. Their Alchymie also is ridiculous, to make that a Prayer unto her, which was a Prayer for her, to make it daily, that served in that kinde, for one onelyonly time: to make it without calling which the Angell durst not doe, unlesse he had beene sent.
Ephes. 5.*Non habet ex hoc loco prudens l…ctor… Paulo, conjugium esse Sacramentum, non enim dicit Sacramentum sed mysterium hoc magnum est▪ 32. Vulg. Sacramentum hoc magnum est, and the Rhemists, This is a great Sacrament for great mystery. Sacraments are mysteries, but all mysteries are not properly Sacraments. How can it be a Church Sacrament, which hath neither element, nor word of promise? Secondly, Sacraments are the peculiar and proper possession of the Church of Christ, how can that be a Sacrament which is (and lawfully may be used) out of the Church amongst the Turkes and Jewes, to whom the benefit of Matrimony cannot be denyed? The old Interpreter, Coless 1. 27. translateth the same word a mystery or secret.
Chemnitius reckons this place among those which the Papists abuse, not among the corrupted: for*Erasmus dicit… …n sit sacramentum o…im dubitatum erat à scholasticis, Certè ex hoc loco non possit effic…; nam particula adver …a…iva ego autem satis indicat hoc mysterium ad Christum & ecclesiam pertinere, non ab maritum & uxorem. Marke 6. 8. Vide Salmerovem & Rib… ram in loc. Sacrament is the same with the Ancient Latine Divines that foreign is with the Greeks. Chamier.
Heb. 11. 21 The vulgar hath, & Jacob adoravit fastigium virgae, the Rhemists adored the top of his rod. whereas the words are, he worshipped upon the top of his stasse, and not as they have falsely turned it; so also doth the Syrian Paraphrast read …t. The word foreign used else-where in the New Testament for a walking staffe, agreeth fitly unto Jacob, who being both old and sick, had need to stay himselfe thereupon, whilst he praised God. Joseph was no King, aud therefore had no Scepter to fall down before. In the Hebrew, Gen. 47. for top we read head, which by a Metaphor, signifies the top, because the head is the end and highest part of man, and consequently of any thing else. And for staffe we now read in the Hebrew, bed; which fell out, because the word mittah, there extant, pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe, and mitteh a bed. The Septuagint whom the Apostle followes, read it matteh and so translated it staffe, otherwise th…n w… now read it in the Hebrew Text. If we follow the Hebrew Text, as it is now extant, the sence will be, That Jacob, because he could not raise his body out of his bed, therefore he bowed his head forward upon his beds head, and so worshipped God.
Bez… speaking of the divers Latine translations of the New Testament onelyonly,P…aefat, in nov. T…st. he saith of the v…lgar Latine, that he followeth it for the most part, and preferreth it before all the rest, Maxim… ex parte, amplector & claeeris omnibus antepono. He speakes of the new Testament onelyonly,Doctor Fulke against Martin. and of that Latine translation of the new Testament, in comparison of all other Latine translations which were before him, as Erasmus, Castalion, and such like.
These plac…s may serve to shew that the vulgar Latine is corrupt,Vide Whitaker… Con…versi…m primam quaest. s…cundam c…p. 10 11. & 12. de Scripturis. no Book being entire or free fron errour. Isidore Clarius Brixianus (praef…t. in Biblia) a great learned man of their own affirmeth, that it hath 8000 places, in which the sense of the Holy Ghost is changed. Since the Councell of Trent 2 Popes have set forth this vulgar Edition diversly;Sixtinus Amama ce…suram vulgatae versionis in P…ntateucho caepit, t…lam pertexturus nisi morte fuisset praeventus. Waltherus in officina Billica. which of these shall be received as authenticall? How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe? it is a matter ordinary with them, and needlesse to be proved.
There is no Edition Ancienter then the Hebrew, if the Latine have been used a 1000 yeares in the Church, the Hebrew hath been used almost 3000 yeares; the Chaldee, Arbicke, Syriacke, and Greeke Editions also have beene used above a 1000 yeares, and so should be authentique by the Papists argument.
Having spoken of the authority of the Scriptures, the Canonicall Books, and the Authenticall Editions; I now goe on to treate of the end of the Scripture, its adjuncts or properties fitted to that end, and the Interpretation of Scripture.
The end of the Scripture comes next to be considered, of this I have spoken somewhat afore, but shall now inlarge my selfe.
The end of the Scripture is considered, 1. In respect of God*God in Christ, or God and Christ is the object of Christian religion; without knowledge of Christ we can-not know God savingly, John 11. 27. In jury onelyonly is God knowne. 2. In respect of us.
In respect of God, the end of the Scripture is a glorifying of him; by it we may learne to know, love and feare him, and so be blessed. The glory of God is the chiefe end of all things, Prov. 16. 4.
In respect of us, The end of the Scripture is,
1. Intermediate, temporall edification, which is fitly referred to 5*2 Tim. 3. 16. Rom▪ 15▪ 4. The word of God is profitable 5 wayes. 1. For confirmation of true Doctrine, or teaching men the truth. principall uses, the two first respect the mind, the other three the heart, will and affection.
It is profitable for Doctrine, it serves to direct to all saving truth; nothing is to be received as a truth necessary to salvation, but what is proved out of Scripture. Where that hath not a tongue to speake, I must not have an eare to heare. Hoc quia de scrip…uris non habet autoritatem, eadem facilitate contemuitur, qua probatur Hieron.
2. Reproofe or Confutation, 2. Reproofe of errour.to refute all errours and heterodoxe opinions in Divinity.Rectum est index sui & ob…iqui. By this sword of the Spirit, Christ vanquished Satan, Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes, John. 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees,Quibus principijs veritas astruitur, iisdem principijs falsic…s destruitur. Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees, Matth. 22 29. By this Austin refuted the Pelagians, Irenaeus, the Valentinians; Tertullian the M…rcionites, Athanasius the Arrians.
In comitijs Vindelicorum,Tertullian c…ls the Scripture Macbaera contra haereses. cum episcopus Albertus aliquando legeret Biblia (referente Luthero in Sermon. Convival.) & interrogasset quidam è consiliarijs, quid libri hic …sset, nescio equidem (respondet) qualis sit liber, sed omnia quae in eo lego, nostrae religioni planè sunt contraria.
3. Correction of iniquity,3. Correction of ill behaviouur. setting streight that which is amisse in manners and life.
4. Instruction to righteousnesse.4. Instruction in a good behaviour. Instruunt Patriarchae etiam errantes. Basil saith, the Psalmes are a common Store house and Treasury of good Instruction. The Title of the 32▪ and some other Psalmes is Maschil, that is, a Psalme of instruction.
5. Comfort in all troubles,5. Consolation in troubles. Ro…. 15. 4. 119. Psal. …9. Vide Z…pper… A…tem hab…n…i & … conciones. l. 1. c. 3. p. 34, 35. Psal. 19. 8 and 119. 50. and 92. the Greek▪ word for Gospell signifieth glad-tidings. The Promises are the Christians best Cordials; as Gods Promises are the rule of what we must pray for in faith, so they are the ground of what we must expect in comfort.
2. Ultimate and chiefest, our Salvation and life Eternall, John 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven. It will shew us what to beleeve and practise, for our present and eternall happinesse.
This was Gods aime in causing the Scripture to be written, and we shall find it fully availeable and effectuall for the ends for which it was ordained by God.