Exposition of the Laws of Moses, Exegesis 9 · Part 15

Exposition of the Laws of Moses · Exegesis 9 · Part 15

p. 131EXERCITAT. XV. Of the meanes which God uſeth to make the Scripture plaine unto us.

1 Cor. 14.11. If I know not the meaning of the voyce, I ſhall be to him that ſpeaketh a Barbarian, &c.

THere are three ſpeciall meanes by which God maketh the Scriptures plaine unto us.Three ſpeciall meanes for making the Scriptures plaine. The firſt is tranſlation of the Scripture. The ſecond is parapraſing of the Scripture, and the third is the interpretation of the Scripture.What things are neceſſary for tranſlation.

In the Tranſlation of the Scripture conſider, firſt, what is a Tranſlation. Secondly, the neceſſitie of tranſlation. Thirdly, what things a Tranſlator ſhould obſerve, and what things he ſhould ſhunne. Fourthly, who they were who tranſlated the Scriptures. Fiftly, the authority of the tranſlation of the Seventy. Sixtly, the authority of the vulgar Latine tranſlation.

Firſt, what is a tranſlation.What is tranſlation. We tranſlate when we change out of one language into another, and it is called foreign or foreign. If the Tranſlator conſider the words a part, then it is called foreign or foreign: there is great force in the words, and therefore the Tranſlator muſt obſerve them; Plato was wont to call Socrates, foreign, ſeu obſtetricem; becauſe when he ſought out the words, then he brought forth the truth.The neceſsitie of tranſlation proved by ſundry reaſons.

Secondly, let us conſider the neceſſity of Tranſlation without a Tranſlation wee can not underſtand a ſtrange language, but it is barbarous to us.

Reaſons proving the neceſſitie of tranſlation.

Reaſon 1 Firſt, when the old teſtament hath words altogether p. 132unknowne to the Iewes,Words in the old Teſtament, unknowne to the Iewes, are interpreted. it uſeth to interpret them. Example, Purim was a Perſicke word unknowne to the Iewes; therefore the Holy Ghoſt interpreteth it, calling it a Lot. So the Evangeliſts writing, in Greeke, and having ſundrie Hebrew and Chaldee words, they expound them in Greeke as Siloe, that is, ſent, Ioh. 9.7. Abba interpreted by Pater, Rom. 8. So Tabitha kumi, by interpretation, Daughter ariſe, Mark. 5.21. So Thomas called Didymus. foreign.See Mark. 7.34. and Act. 1.27. and Revela. 1.7. amen by nai, So Abaddon be foreign, Reve. 9.11. So Rabboni by Maſter, Ioh. 20.16. why doth the holy Ghoſt interpret theſe names? but to teach us that he would have the Scriptures tranſlated into knowne tongues, that the people might underſtand them.

Queſt. Why doth the holy Ghoſt interpret Elymas by Magus, Act. 13.8. But Elymas the Sorcerer (for ſo his name is by interpretation) withſtood them, Seeing all tranſlations ſhould be in a more knowne tongue, but Magus, is as obſcure as Elymas?

Anſw. Magus was firſt a Perſicke word, but afterwards it was well enough knowne to the Iewes,The Perſians are called Elamites. Elymas was but a part of Perſia, ſo called from Elam the ſonne of Sem: therefore the Perſians are called Elamites, Act. 2. and Luke interpreteth Elymas by Magus, as by that which was well enough knowne to the Iewes,foreign magus a foreign formare vel fingere. and to us now; for we take Magus commonly for a Magitian: the Arabick tranſlateth Magus, by Hhartom, from Hharat, fingere or formare; becauſe the Magitians draw figures and circles when they conjure.

Queſt. Why is the prayer of Chriſt upon the Croſſe ſet downe in Hebrew by the Evangeliſts? Eli, Eli, lama ſabacthani, Matth. 27.46.

Anſ. Why the prayer of Chriſt upon the croſſe is ſet downe in Hebrew.The Evangeliſt doth this, that we may perceive the bitter mocke that the Iewes uſed againſt Chriſt, ſaying, He calleth upon Elias, for in no other language the mocke will ſo appeare.

p. 133Secondly,Vnknowne tongues were a curſe pronounced againſt the people of the Iewes. it was a curſe pronounced againſt the people of God, when the Lord ſhould ſend ſtrangers againſt them who ſhould ſpeake unto them in an unknowne tongue, Eſa. 28.11. So it is a curſe to the Church, as the Apoſtle applyeth it, to ſpeake to the people the miſteries of their ſalvation in an unknowne tongue, 1 Cor. 14.21.

Reaſon 3 The Lord at the Pentecoſt gave the gift of tongues to the Apoſtles, that they might ſpeake to the people in a knowne language, Every man heard them ſpeake in his owne language, Act. 2.6. And to ſome hee gave the tongues, but not the interpretation of them;God gave the gift of tongues to ſome, and to others he gave the interptetation of them. but leſt the people ſhould not underſtand theſe languages, he gave to others the gift of interpretation, 1 Cor. 12.10. but the Church of Rome ſtudieth of purpoſe to keepe the Scriptures in an unknowne tongue, and thinketh, that thereby the mindes of the people are more affected and ſtirred up to devotion.A Tranſlator muſt take heed, ex quo, & in quod vertit.

The third thing to be conſidered in a tranſlation is what a Tranſlator ſhould obſerve and what hee ſhould eſchew in his tranſlation. A Tranſlator muſt obſerve Ex quo vertit & in quod vertit, or Terminus a quo & terminus ad quem, and he muſt conſider firſt the ſenſe, and then the words;Simile. He muſt have the worth of the words in his tranſlation. he muſt looke firſt to the ſenſe and ſee that he carry it with him, and next to the words; and even as Merchants when they ſell their wares they looke for the worth of their wares in Money: So ſhould a Tranſlator in his tranſlation ſee that hee have the worth, or meaning of the ſenſe in his Tranſlation, hee muſt conſider firſt the aptneſſe of the phraſe into which he is to tranſlate it,A Tranſlator ſhould conſider the aptneſſe of the phraſe. and hee is not foreign ſervilly to follow it. Example, the Hebrew ſaith, I will multiply thy ſeede as the ſand upon the lippe of the Sea, Gen. 22.17. But our language ſaith upon the Sea ſhoare. So the Hebrew ſaith we muſt not eate with common hands, p. 134but we ſay, with unwaſhen hands: now in this metaphraſe changing one phraſe into another, the Tranſlator muſt take good heede.

A Tranſlatour may adde a word where the ſenſe beareth it.Secondly, where the ſenſe beareth it a Tranſlator may adde a word without any hurt to the Text. The originall Text it ſelfe, affecteth ſometime more brevity and in other places ſupplyeth this brevity. As, 2 Sam. 6.6. Vzzia put fourth to the Arke, it is expounded more at large, 1 Chron. 13.9. He put forth his hand to the Arke, So 2 Chron. 10.9. is expounded by 2 Chron. 13.9. At more length. The holy Ghoſt addeth a word for illuſtation where the ſenſe beareth it, Deut. 27.26. Curſed be hee that confirmeth not the words of this Law to doe them; But the Apoſtle Galat. 3.10. Curſed in every one that continueth not in all things which are written in the booke of the Law to doe them. So a Tranſlator may adde a word for illuſtration when the ſenſe beareth it, Gen. 3. Haſt thou eaten of the tree of which I forbad thee to eate? the Seventy adde, Haſt thou eaten of the tree which I (onelyonly) forbad thee to eate?

Queſt. When Chriſt Mark. 5.4. interpreteth tabitha kumi ariſe daughter, how addeth hee here, foreign tibi dico?

Anſw. He doth not this as an interpreter, but to ſhow the power and authority of him who ſpeaketh; and therefore foreign,A Tranſlater muſt not adde of his owne to the text. ſhould be in a parentheſis.

A Tranſlator muſt adde nothing of his owne in his tranſlation, Exod. 16.15. The vulgar tranſlation addeth ſomething which is not in the originall: when the children of Iſrael ſaw it, they ſayd one to another, what is this? Theſe words (what is this) are not the words of the holy Ghoſt:foreign interrogat apud Chaldaeos, ſed non apud Hebraeos. for Man ſignifieth, prepared or ready, and therefore it ſhould be interpreted, this is ready or prepared meate. So Exod. 12.11. they tranſlate Phaſe, id eſt tranſitus, it ſhould not be tranſlated, id eſt tranſitus, but tranſitus, it is the Lords Paſſeover.

p. 135A Tranſlator muſt not affect foreign, that is,foreign, is an affecting of new words. newneſſe of words: thoſe doe contrary to that of Salomon, Prov. 22.28. Remove not the ancient markes which thy fathers have ſet. This was the fault of Caſtalio who tranſlated Sequeſter, for Mediator, Genius, for Angelus, Inſundere, for Baptizare, Hiſtrio, for Hypocrita, Reſpublica, When the matter requireth, a new word may be uſed in a tranſlation.for Eccleſia, and ſuch. We are not ſo bound to words, but when the matter requireth, a new word may be uſed. Nicephorus telleth of Spiridion, when hee heard the word foreign, read for foreign; he roſe and went out of the Church in a chafe: ſo another could not abide Cucurbita, for Hedera, Ionas 4.6. Eſa. 45.9. Woe be to him that ſtriveth with his Maker: let the potſheard ſtrive with the potſheards of the earth. Hierome hath it, teſta de Samijs, he tranſlated it terra Samiae; there is not ſuch a word in the originall, neyther were theſe vaſa Samiae, in uſe,foreign, is hee who hunteth for ſtrange words that is not in uſe. in the dayes of the Prophet; yet becauſe theſe veſſels were in uſe in his time, hee uſeth it in his tranſlation: neyther can he be thought to be foreign a hunter of new words for this. So Nahum 3.8. Art thou better than No. But Hierome tranſlateth it, art thou better than Alexandria: becauſe in his time No was called Alexandria: being built anew by Alexander.foreign, pigmenta oratoria, the flowing ſpeeches of Orators.

A Tranſlatour muſt not uſe a great circuite of words, or the flooriſhing ſpeeches of Rhetoricke in his tranſlation;Simile. for as men pouring wine out of one Veſſel into another, take heede that the vent bee not too great; for then the wine would corrupt: So the Tranſlator if he take too much liberty to himſelfe he may corrupt the ſenſe.

Words that are tranſeunt,foreign. paſſing and received in all languages ſhould not be tranſlated: as Sabbath, Amen, Halleluia, Hoſanna. So Iam. 5.4. and the cryes of them which have reaped, Simile.are entred into the eares of the Lord of Sabbath. For as ſome ſort of coine paſſeth in all countries p. 136ſo doe ſome words. Secondly, ſome words which come not originally from the Hebrew but from the Greeke, yet they ſhould be kept ſtill untranſlated, as Phylacterie, Many Latine words made Greeke in the new Teſtament.Tetrach and ſuch.

There are many Latine words which are made Greeke in the New Teſtament, and theſe are to bee tranſlated. For as Daniel borrowed ſome words from the Ionians who dwelt in Aſia minor and made Chaldee words of them, as ſabucha from ſambucha an inſtrument which they played upon.Latin words which are made Greeke, ſhould be tranſlated. Angaria a Perſicke word made Greeke, Matth. 5.41. So Gazophylacium, all theſe ſhould be tranſlated: So the Latine words which are made Greeke ſhould bee tranſlated, as foreign Cenſus, Matth. 17.25. foreign Centurio, quadrans foreign, Matth. 5.26. So Colonia foreign, Act. 16.12. So cuſtodia foreign, Matth. 26. So Legio, linteum, Macellum, membrana, modius, praetorium, foreign, Matth. 27. ſudarium, Luk. 19.20. Spiculator, Matth. 6.27. Semicinctum, Act. 19.12. and Sicarius, Act. 21.38. All theſe ſhould bee tranſlated.foreign

Words appropriate ſhould not be tranſlated to any other uſe, but unto the uſe, to which they are appropriated. Example, Rachab received into her houſe foreign. A Tranſlator cannot tranſlate it Angels (becauſe that word is appropriated to the bleſſed Angels) but Meſsengers. Example 2. Phil. 2.25. Epaphroditus, foreign, a Tranſlator cannot tranſlate it your Apoſtle (for that word is appropriated to the the Apoſtles) but your Meſſenger. So Act. 19.23. foreign, a Tranſlator cannot tranſlate it, The Church was confuſed, becauſe this word Church is appropriated to the meeting of the Saints of God for his worſhip; but onelyonly, The aſſembly was confuſed.

Words not appropriate ſhould not be appropriate.So words not appropriat ſhould not bee appropriat as the Church of Rome doe appropriat this word Synagoga p. 137to the Old Teſtament, and Eccleſia to the New Teſtament; but Synagoga is ſayd of the Church of the New Teſtament, and Synagoga & Eccleſia are promiſcuuſly taken. So this word foreign ſhould not be tranſlated Gods Cleargie, but Gods inheritance, 1 Pet. 5.3. This word which is common to all Gods people, ſhould not be appropriated to a few.

Words that are degenerate,Words degenerate, ſhould not be uſed in a tranſlation. we cannot uſe them in a tranſlation. Example, 1 Cor. 14.16. He that occupieth the roome foreign, it cannot be tranſlated Idiot here (unleſſe we would begge them for fooles,) but Vnlearned. So the word foreign is a degenerate word in our language, and taken in an evill ſenſe, we cannot tranſlate it, the Magitians came from the Eaſt, Vide Rainoldum contra Hart.but the Wiſe men came from the Eaſt, Matth. 2.1. So foreign ſhould not bee tranſlated Prieſt, for the word Prieſt now is taken for a ſacrifycing Preiſt: and God himſelfe would not be called Baal, but iſhi becauſe Baal was a word degenerate and given to Idols, Hoſ. 2. So foreign at the firſt was he that had the charge of the corne which the Latines called Epulo, but now both are degenerate. So ſhould not a degenerate word be uſed in a tranſlation.

Words that are proper ſhould not be tranſlated as appellatives or contra, 2 Sam. 23.8.Words that are proper, are not to be tranſlated as appellatives. The Tachmonite that ſat in the ſeate cheefe amongſt the Captaines, this ſame was Hadino the Eznite, but 1 Chro. 11.11. Iaſhobeam an Hachmonite, the cheefe of the Captaines he lift up his Speare againſt three hundred. It was a proper name of a man, as we may ſee, 1 Chro. 27.2. And therefore ſhould not be tranſlated, he ſate in judgement. foreign gratum erat huic haſtaeto.So Adino and Eznite are not proper names, but are to be tranſlated thus, His delight was to lift up his ſpeare againſt three hundred. So Ioſh. 14.15. The Vulgar tranſlation hath it thus, This is Adam who was buried amongſt foure. Adam here is an p. 138appellative name and not proper; therefore the article He, foreignis put before it. Secondly, he addeth Situs est, which is not in the originall. Thirdly, he tranſlateth Arba, Four, which is a proper name here and hence came that fable, that foure men and their wives are buried there, Adam and Eve, Abraham and Sara, Iſaac and Rebekah, and Iacob and Lea. So Act. 19.9. Schola Tyranni, cannot be tranſlated, in the Schoole of a Tyrant, but In the Schoole of Tyrannus, becauſe it is not an appellative but a proper name.

foreign.Words that are Mediae ſignificationis, a Tranſlator muſt take heed how he tranſlateth thē. Example 1. Eſa. 3. 2. I will take away your Koſem from you. The Tranſlator cannot tranſlate it here,foreign your Soothſayer but your Prudent. So Ioſhu. 13.22. Balaam alſo the ſonne of Beor the Koſem, did the children of Iſrael ſlay. It cannot be tranſlated, Balaam the Prudent, but Balaam the Soothſayer.

Another example gnarum is called ſubtile or craftie and alſo prudent or wiſe,foreign Gen. 3.1. the Serpent was gnarum, it cannot be tranſlated, More wiſe than any beast of the field; but More craftie and Prov. 1.4. It cannot bee ſayd to give Subtiltie, but Wiſedome to the ſimple. So Matth. 10.16. It cannot be ſayd, be yee Craftie as Serpents, but Wiſe as Serpents.

Vide Simeon de Muis, in Pſal. 9.Ps 9A third example, Sheol ſignifieth both the grave and hell; when it is ſet downe without He locale, then it ever ſignifieth the grave,foreign locale. but when He locale, is put to it and the godly,foreign et are ſayd to goe Leſheolah, then it ſignifieth the loweſt grave, as Pſal. 86.13. But when Sheol hath He locale joyned to it,foreign quomodo differuut. and the wicked are ſayd to go Leſheolah, then it ſignifieth the Hell, and it ſhould be tranſlated, They went downe to hell, foreignNum. 16.30.

A fourth example, Pethi is taken in an evill ſenſe for Fooliſhneſſe, as Prov. 1.22. and in a good ſenſe for Simplicitie, as Pſal. 116.6.

p. 139Words foreign (and as the Iewes ſay Quae nullum habent fratrem) they ſhould be warily taken heede unto, how they be tranſlated,foreign vel foreign. foreignbecauſe there is not another word to cleare them by. Example, Num. 24. 3. Hag gebher ſhethum hagnaijn Vir apertis oculis. The Maſoreth put this marke foreign ubi notant vocem aliquam ſemel reperiri, & quae bis occurrunt, they call them foreign that is, gemellj.It is not taken in this ſenſe in all the Scriptures but onelyonly here: in other places of the Scripture it is taken in a contrary ſignification for Shutting of the eyes.

Another example, Mat. 13.25. The enemy came and ſowed, foreign, it ſhould not be tranſlated Tares or Fitches, but Evill ſeede, foreign is that which we call blaſted Corne, or the deafe eares, which grow up with the good Corne, & cannot bee diſcerned from the good Corne untill the Harveſt; and then it proveth naught:foreign quid. for Fitches and Tares may be preſently diſcerned, and pulled up; the one ſignifieth the Hypocrites and the other Hereticks. And where it is ſayd, His enemy came and ſowed Tares, Vide Suidam in foreign & Sculteti Exercitationes.The parable muſt be underſtood thus, that the enemy corrupted that ſeede which ſeemed to be good ſeede: In a parable wee muſt not ſtretch every word, but onelyonly look to the maine ſcope; for then we may gather that the wicked in Hell have tongues now, and the glorified have bodies now in the Heavens.foreign quid.

A third example. Mark. 14.3. She brought a boxe foreign Of liquid nard, it ſhould be tranſlated Of upright and perfect nard: for according to the phraſe of the Seventy, that is foreign which excelleth in the owne kind of it,foreign and ſo they call the Temple of Salomon foreign An excellent Temple. The Syriack hath it Pis from the Greeke word foreign.

The fourth thing that is to be conſidered here, are they who tranſlated the Scriptures.Lib. 1. controverſ. cap. 5. contra Bellar. Iunius ſaith that there are twelve tranſlations of the Bible into the Greeke,There were twelve tranſlations of the Bible into Greeke. the firſt tranſlation of the Ptolemies was Lagiana which Ptolemaus Lagi cauſed to be tranſlated. The p. 140next tranſlation, was the tranſlation of the Seventy, which was tranſlated in the dayes of Ptolomeus Philadelpus, the third was Herodiana in the time of Ptolomie the laſt, the fourth that of Aquila, the fifth of Symmachus, the ſixt of Theodoſion, the ſeventh Hierichuntina found in Iericho, the eight Nicapolitana found at Nicapolis, the ninth Origenaria, tranſlated by Origen, the tenth Luciana tranſlated by the martyr Lucian, the eleventh Heſychiana, tranſlated by Heſychius, the twelfth Exhieromineana tranſlated out of Ieromes tranſlation into Greeke.

There is ſuch a profunditie in the Scriptures, that it is unpoſſible for any Interpreter to ſownd the depth of them, but as it fareth with the oyle of the widow, 2 King. 4. So long as the children brought veſſels, ſo long there was oyle to fill them: So there is ſuch plenty in the Scriptures, when they have filled the wits and underſtanding of the beſt; yet there is ſufficient for theſe who goe about to tranſlate anew againe, to bee drawne out of them.

The cauſe of the difference in tranſlations.And it is no marvell why they differ ſo in their tranſlations, for one roote hath ſo many ſignifications ſometimes, that all the Tranſlators cannot agree in one. Let us take but this one example, Iob. 4.18. Pagninus tranſlateth it, In angelis ſuis ponit lumen. 2. In angelis ſuis indidit veſaniam, Tigurin. 3. In Angelis ſuis ponit lucem exactiſsimam, vatablus. 4. In angelis ſuis poſuit gloriationem, foreign laudare. gloriari. fulgere. ſplendere. inſanire, &c.Regia. 5. In angelis ſuis reperit vanitatem, Symmachus. 6. Adverſus angelos ſuos pravum quid advertit, Septuaginta. The diverſity of theſe tranſlations ariſeth from the word Halal, which ſignifieth Laudare, gloriari, fulgere ſplendere, Tranſlations which were in eſtimationinſanire.

The firſt tranſlation which was in any account was that which was in in the dayes of Ptolomeus Philadelpus.

The ſecond that of Aquila who tranſlated the Old p. 141Teſtament into Greeke, an hundred and twenty yeares after Chriſt. The third was that of Symmachus who lived in the time of the Emperor Severus, fifty and ſixe yeares after the tranſlation of Aquila. The fourth tranſlation was that of Theodoſion who lived under the Emperor Commodus (as Symmachus lived under Severus) and hee and Symmachus lived at one time. Theſe foure were joyned together by Origen, and he called them Tetrapla. And then he added the Hebrew Text and his owne tranſlation, and then he called them Hexapla. How Origen made up his Teirapla, Hexapla, & Octupla.And laſtly he added that tranſlation which was found in Iericho, and at Nicapolis, and then he called them Octupla or foreign, becauſe every Page contained eight Columnes, as may be ſeene in this Table following.

This was Origens laſt Edition, but as he ſet them downe firſt, he ſet his Tetrapla in the firſt place, and next his Hexapla,, and laſt his Octupla, as Scaliger hath ſet them downe.

p. 142The diligence of Origen in his edition.Marke Origens farther diligence in this his worke; for by ſundry markes and notes, he diſtinguiſhed that, which was extant in the Hebrew; from that which was added by the Tranſlators.

Theſe things which were found in the tranſlations, and not in the Hebrew Text, hee markes them Obelo, thus ⸓ foreign ⸓Theſe things againe which were in the Hebrew Text, and not found in the tranſlations; hee marked them Aſteriſco, with a ſtarre this wayes ܍ foreign ܍Thirdly, the divers readings confirmed by ſundry Copies, he marked them lemniſco this wayes ÷ foreign ÷And laſtly, theſe things which were found but in few copies, he marked them Hypolemniſco this wayes ܋foreign ܋

This Edition of Origen was ſo generally followed afterwards, that Auguſtine complained that in all the Libraries they could ſcarcely finde one Copie of the Seventy, The edition of Origen corrected by Lucian.wanting theſe markes of Origen: and when ſundry faults, had crept into this his Edition Lucian an Elder at Antioch and afterwards a Martyr, tooke all theſe Editions and conferred them together; and hee ſet out a more axact and correct Edition then Origens was.

Of the Tranſlation of the Seventy.

Ptolomaeus Philadelpbus procured not this tranſlation, as ſome hold.IT is commonly holden, that Ptolomaeus Philadelphus the ſonne of Ptolomeus Lagi, King of Egypt gathered a Library, two hundred ſixty and ſeven yeares before the birth of Chriſt, in the City of Alexandria in Egypt: and having gathered together divers Greeke writers, he gathered alſo Hebrew, Perſian, Syriack, and Romane writers, and cauſed to tranſlate them into Greeke, and put them in his Library: and when he underſtood of Demetrius Phalaraus who had the charge of his Library, p. 143that there were bookes in Ieruſalem written by the Prophets amongſt the Iewes, which intreated of God and of the creation of the world, and much hid wiſedome was contained in them; King Ptolomie wrote unto Ieruſalem, that they might ſend theſe bookes unto him: and when they had read his Letters, they ſent theſe bookes written in Golden letters: which Hebrew bookes when they were delivered unto the King, he underſtood them not: therefore he wrote to Eleazar the Highprieſt the ſecond time, that he would ſend men unto him, who would tranſlate theſe Hebrew bookes into Greeke. And Eleazar ſent Seventy two, ſixe out of each Tribe, who were very skillfull and expert both in the Hebrew and in the Greeke. Theſe men tranſlated the Scripture in the Ile Pharos, They were called ſeventy, propter Rotundationem numori.being put in ſeverall Cels; yet all of them ſo agreed, that there was not any difference among them, and they were called the Seventy commonly, although there were ſeventy and two of them.

Ioſephus writing againſt Appion, borroweth this hiſtory or fable rather out of Ariſtoeas, and afterwards the Chriſtian writers (in whoſe time this tranſlation of the Seventy was in moſt requeſt) gave eare willingly to this: for they uſed moſt the tranſlation of the Seventy; and they tooke occaſion to ſpread abroad any thing, which might ſerve for their credit. Iuſtin Martyr a famous old writer, with tooth and nayle ſtandeth for the authority of this Tranſlation: he telleth how they were put into ſeverall Cels, and how they were directed by the holy Spirit, ſo that they agreed, not onelyonly in the ſenſe; but alſo in the words. But yet neyther Aristaeas, nor Ioſephus who borrowed this from him; make mention of theſe Cels.

But Scaliger in his animadverſions upon Euſebius at the yeare M.CCXXXIV, judgeth that this booke of p. 144Ariſtae…s (out of which this narration was borrowed) was but fained by ſome grecizing Iewes,caliger proveth by many reaſons, that Ptolemeus Philadelphus, did not procure this tranſlation. that they might conciliat the greater authority to this their tranſlation which they had procured, and he hath ſundry reaſons to improve this narration.

Reaſon 1 The firſt reaſon, we know ſaith he out of the hiſtory of Hermippus (an antient writer of whom Diogenes Laertius maketh mention) that Dimetrius phalerius whom Ariſtaeas bringeth in as the procurer of this whole buſineſſe at the hands of Ptolomeus Philadelphus, was in no favour with him, for Ptolomeus ſo diſliked this Dimetrius altogether, that in the beginning of his reigne hee baniſhed him: and through greefe he tooke himſelfe to live in the Wilderneſſe; and one day being heavy with ſleepe, layd himſelfe downe upon the ground to ſleepe, where a Serpent did ſting him to the death.The cauſe why Dimetrius was hated by Ptolomeus. The reaſon wherefore Philadelphus ſo hated him was this: becauſe when Ptolomeus Lagi his father had maried a ſecond wife called Eurice (as he had Bernice the mother of Ptolemeus Philadelphus for his firſt wife) this Dimetrius perſwaded Ptolomeus Lagi to diſinherit the ſonne of Bernice, and to give the crowne to the ſonne of the ſecond wife Eurice; which when Ptolomeus Philadelphus underſtood, after his fathers death he preſently baniſhed him. Now ſeeing Dimetrius was hated ſo of Ptolomeus Philadelphus, Ariſtophanes was keeper of the Library of Ptolomeus.and dyed in the beginning of his raigne, is there any probability that he had the charge of this Library? and Vitruvius ſaith, that Ariſtophanes that noble Grammarian had the keeping of this Library; and not Dimetrius Phalerius.

Reaſon. 2 Secondly, Ariſtaeas and theſe who follow him ſay, that there were ſixe choſen out of every Tribe and ſent to Egypt to tranſlate the Bible; but at that time there dwelt no other Iewes in Iudea, but onelyonly of the Tribe of Iuda and Benjamin, although perhaps ſome of the other p. 145Tribes were ſcattered amongſt them; yet it is certaine that theſe had no place amongſt them, becauſe the moſt part of them were caried away captive by the Aſſyrians. This handfull which were yet left in Iudea, had no authority amongſt them, and how came it to paſſe that they ſent the whole Synedrion or the great Councill to Egypt? beſides, the Synedrion conſiſted not of the twelve Tribes after the captivity, but onelyonly of the Tribe of Iuda; and is it probable that they would ſend theſe Seventy to Egypt? and if it bee true which they ſay of theſe ſeverall Cels in which they were placed, when they tranſlated the Bible; then it behooved every one of them, to have ſuch a ſufficient meaſure of knowledge both in Hebrew and Greeke, that they might have finiſhed the whole Worke alone; which no man will beleeve.

Reaſon. 3 Thirdly, Ariſtaeas reporteth that Ptolomeus ſayd, if any man ſhould adde, or take from this booke then hee ſhould be accurſed; but this was the curſe which God himſelfe ſet downe in the Law, Deut. 4.2. Rev. 22. 18. This Ptolomeus underſtood not: and whereas Ariſtaeas goeth about to prove that theſe curſes were uſuall amongſt the Greekes and Romans; we muſt underſtand that they never uſed theſe curſes but in extreme neceſſity; but what neceſſity was there here for Ptolomeus to adde this curſe, who was but deſyrous that theſe bookes might onelyonly be put amongſt the reſt of the bookes in the Library?

Reaſon 4 Fourthly, if Eleazar the Highprieſt and the Synedri…n at Ieruſalem had approved this tranſlation, why would the Iewes at Ieruſalem have ſo hated this tranſlation?The Iewes kept a faſt for this Tranſlation. For yearely in remembrance of this tranſlation they kept a faſt the eight day of Tebheth, (which monethmonth anſwereth to our December) and the Iewes ſay, that there was three dayes darkeneſſe when the Law was tranſlated, p. 146theſe Angaria or faſtings which they call Tagnanejoth were appointed eyther propter foreign for the great wrath of God which did hang over them,foreign or for ſome great plague, or for killing ſome juſt man, ſo the Iewes obſerved theſe Angaria in remembrance of this tranſlation, as a day of great heavineſſe and not as a day of great joy; and they applyed that place of Solomon, Eccleſ. 3.1. There is a time to rent, and a time to ſow, they who made this ſchiſme, ſay they, rent the Law, when they tranſlated it.

Reaſon 5 Fiftly, If we ſhall marke what manner of man this Ptolomeus King of Aegypt was,Ptolomeus Philadelphus a vitious man. we ſhall hardly be induced to thinke that he had ſuch a care in tranſlating of the Bible: or that he would be at ſuch charges to ſend for ſuch a number of learned men to tranſlate it: for hee was a moſt vile and wicked man, and hee was called Philadelphus as the Parca or weerdſiſters are called Eumenides, for he killed his two brethren borne of Eurices and committed inceſt with his owne ſiſter Arcinoe.

Reaſon. 6 Ioſep. lib. 11.2.Sixtly, Ioſephus writeth that the Law was ſent by Eleazer the hie Prieſt to Aegypt, written in Golden Letters; but this is improbable: for the Hebrew Doctors write, that it was not lawfull for any, no not for the King to write the Law, but onelyonly with Inke; and when they ſaw the copy that was preſented to Alexander the great,Guli…l. Shickardus lib. 2. de sure reg. Hebrae. having the name Iehova ſtill written in Golden Letters, the wiſe men amongſt the Iewes would have them raſed out, and to bee written with Inke.

See how the grecizing Iewes made up this fable of the agreement and conſent of the Seventy tranſlating the Bible,The fable of the grecizing Iewes concerning the Tranſlation of the Seventie. this fable aroſe (as Scaliger obſerveh well) out of the miſapplying of that place, Exod. 24.9. And Moſes aſcended and Aaron, verſ. 11. And Seventie of the p. 147Elders of Iſrael. And there the Septuagints adde (which is not in the originall) foreign, that is, Of the choſen men of Iſrael none of them did diſagree, and hence afterward was this uniformity made up of the Seventy tranſlating the Law in Aegypt, whereas there is no ſuch thing in the originall text; but onelyonly this wayes it ſtandeth in the Text. They ſaw the Lord, and upon the Nobles of Iſrael, he layd not his hand, that is, although they ſaw the Lord yet they dyed not; that which was ſpoken of the Seventy in Moyſes time, they applyed it to theſe Seventy who were ſent to Aegypt in the dayes of Ptolemeus: and againe, they miſinterpret the word foreign thus, The choſen of Iſrael none of them did diſagree, but in the originall it is, None of them did die. Wherefore Scaliger judgeth (and not without cauſe) that this Tranſlation of the Seventy was not procured thus,The cauſe that moved the Iewes to procure this Tranſlation of the Seventie. and the grecizing Iewes doe fable; but he ſaith, the matter fell out after this manner. When the Scattered Iewes lived under Ptolemeus King of Aegypt, then they were enforced to write their contracts in Greeke, and to reckon their times by the reigne of the Kings of Aegypt; who redacted them to this neceſſitie, to ſpeake the Greeke tongue: and theſe Iewes who lived in Alexandria and through out Aegypt, procured this Tranſlation, and that it might be read, not onelyonly in Aegypt amongſt the grecizing Iewes there; but alſo amongſt all the grecizing Iewes abroad: but the Iewes who keepe the originall text were very loath to admit the Tranſlation of the Seventie to be read in their Synagogues; and it was for this Tranſlation (as Scaliger holdeth) that there was ſuch hatred betweene the Hebrewes and the Greekes,The cauſe of the …atred betwixt the Hebrewes and Grecizing Iewes. Act. 6.7. The other Iewes who lived ſtill in Iudea hated theſe grecizing Iewes who followed the Tranſlation of the Seventy, they called them p. 148hakkore giphthith, reading after the manner of the Egyptians, foreign Legen…es Egyptia…e, foreign Retrorſum.and Lemiphrang, that is, the wrong reading: becauſe they read from the left hand to the right, and not from the right hand to the left, as the Hebrewes doe.

By this which hath beene ſaid, wee may perceive that this Tranſlation of the Seventy was not procured by Ptolomeus Philadelphus. This much onelyonly wee muſt grant,This Tranſlation was procured under Ptolomeus, but not by him. firſt, that this Tranſlation was tranſlated in the dayes of Ptolomeus Philadelpus. Secondly, that it was tranſlated by ſeventy Iewes; but that Ptolomeus was the cauſe why it was tranſlated, or that the Seventy were put in ſeverall Cels when they tranſlated it, or were divinely inſpired as the Prophets of God were when they tranſlated it;The Seventy were not inſpired as Prophets, when they tranſlated the Bible. all theſe are too bee denyed.

This Tranſlation of the Seventy which we have now, is not that which the Seventy wrote, Origen never ſaw it, as may appeare by his Hexapla, for it was burnt by Diocleſian (as ſome hold) in the Library of Alexandria, or (as others hold) by Iulius Caeſar when he burnt Serapion.Barouius. Tom. 2.

Vido Lipſium de Bibliotheca.The Seventy were not foreign, inſpired by the holy Spirit, and therefore we are not to paralell the Hebrew Text and the tranſlation of the Seventy, but where the holy Ghoſt hath paralelled them.

There were other Tranſlations of the Old Teſtament. Firſt,Diverſe tranſlation of the old Teſtament. the Arabicke tranſlation of the Teſtament. Secondly, the Perſicke tranſlation upon the five bookes of Moyſes which was tranſlated by Iacobus Tavaſus. And thirdly, the Ethiopian tranſlation, tranſlated by Damianus Agoeis. And laſtly, the Armenian tranſlation. Guido fabratius ſent to the King of France the Arabicke, Ethiopian, Perſian, and Armenian tranſlations, and all in their owne Characters; which if the King p. 149had cauſed print in their owne Characters, and digeſted them in Columnes, as Origen did his Octupla; it had beene regium opus, a princely worke.

The firſt Latine tranſlation out of the Hebrew was Hieroms tranſlation,The firſt Tranſlation out of the Hebrew into Latin, was that of Hiero. foure hundred yeares after Chriſt in the dayes of Pope Damaſus, there were other tranſlations in Latine, of which Auguſtine maketh mention, but they were tranſlated out of the Greeke.

The firſt tranſlation of the New Teſtament was into the Syriacke tongue.The firſt tranſlation of the new Teſtament, was the Syriack.

Marcke is holden to be the Author of this tranſlation, hut he was martyred in the eight yeare of Nero, and the Fathers who lived in Egypt, and Paleſtina make no mention of this Syriack tranſlation, as Origen, Clemens Alexandrinus, and Athanaſius: and therefore it ſeemeth to be latter, and not ſo ſoone after the Apoſtles.

The Syriack tranſlation which was heretofore in our Churches was defective,The Syriack tranſlation which was here to fore wanted many things. and wanted many things which were in the originall; as it wanted the laſt verſe of the ſeventh Chapter of Iohn, and the hiſtory of the adulterous woman, Ioh. 8. So the ſecond Epiſtle of Peter, the ſecond and third Epiſtle of Iohn, the Epiſtle of Iude, and the booke of the Revelation; all theſe were wanting in it. But that Copie which is brought lately from Syria wanteth none of theſe, as Ludovicus de. Deiu. teſtifieth in his Syriack tranſlation which hee hath now publiſhed, and the Arabicke tranſlation which Erpeneus had by him, hath all theſe places which the former tranſlation wanted.

Wee will ſubjoyne here the poſtſcripts which are found in the Syriack and Arabick tranſlations, after the Evangeliſts.

The poſtſcript of the Evangeliſt S^t. Matthew in the Syriack is this, Scriptum eſt in terra paleſtinae Hebraice, The Poſtſcript of Matthew in the Syriack and Arabick tranſlations.this Goſpel was written in the Hebrew tongue, in Paleſtina. p. 150The Poſtſcript in the Arabick is this. Abſolutum eſt Evangelium Matthaei Apoſtoli, quod ſcripſit in terra Paleſtinae Hebraice, auxilio ſpiritus ſancti, octo annis poſtquam dominus noſter Ieſus Chriſtus carne in caelos aſcendit, primo anno regni Claudij Caeſaris Regis Romani. That is, the Goſpel of the Apoſtle Matthew, which he wrote in Hebrew by the aſſiſtance of the holy Spirit, in the land of Paleſtina, was perfected eight yeares after Ieſus Chriſt aſcended to the Heavens, in the firſt yeare of the reigne of Claudius Caeſar, the King of the Romans.

The error of this Syrack and Arabiack poſtſcript.Here obſerve two things, firſt, that the Syriack and Arabick ſay that this Goſpel was written in Hebrew firſt, whereas it was written originally in Greeke. Secondly, that the Arabick calleth Matthew an Apoſtle, whereas he was an Evangeliſt.

The poſtſcript of Marke in the Syriack and Arabiack Tranſlationes.The Poſtſcript of the Evangeliſt Marke, in the Syriack is this, Abſolutum eſt Evangelium Sancti Marci qui loquutus eſt & Evangelizavit Romae, That is, here endeth the Goſpel of S. Marke which he ſpake and preached at Rome. The Arabick hath it thus, Finitum eſt exemplar Marci, quod ſcripſit in ditione romana occidentali, in vrbe Romana, anno duodecimo poſtquā dominus noſter Ieſus Chriſtus carne in Caelos aſcendit quarto anno Claudij Caeſaris, That is, here endeth the exemplar of Marke which hee wrote in the province of weſterne Rome in the City of Rome it ſelfe, twelve yeares after our Lord Ieſus Chriſt aſcended into heaven in the fleſh, in the fourth yeere of Claudius Caeſar.

The errour of theſe two poſtſcripts.But this Poſtſcript is not probable, for Marke lived in the Church of Alexandria in Egypt, therefore it is more probable that he wrote his Goſpel there, than at Rome.

The poſtſcript of Lu… In the Arabiack and Syriack Tranſlation.The Poſtſcript of Luke in the Syriack is this, Scriptum eſt Alexandriae magnae quindecem annis a Chriſti aſcenſione. p. 151It was written in the great City of Alexandria fifty yeares after Chriſts aſcention. The Arabick is, Scriptum eſt grace in civitate Macedonia vigeſimo ſecundo anno poſt aſcenſionem Domini in caelum, vigeſimo quarto anno Claudij Caeſaris. This Goſpell was written in Greeke in the City of Macedonia twenty two yeares after the Lords aſcenſion into the heavens, the twenty fourth yeare of Claudius Caeſar.

Here we may ſee the difference betwixt theſe two Poſtſcripts, the Syriack ſaith,The error of theſe two poſtſcripts. it was written in Alexandria in Egypt, and the Arabick ſaith, it was written in Macedonia in Greece, what credite then ſhould wee give to theſe Poſtſcripts?

The Poſtſcript of Iohn; the Syriack is,The poſtſcript of Iohn in the Arabiack and Syriak Tranſlation. Iohannes Evangeliſta hoc Evangelium edidit Grace Epheſi. That is, the Evangeliſt ſet forth this Goſpel in Greeke at Epheſus, the Arabick is, Iohannes filius Zebedaei vnus ex duodecem Apoſtolis, ſcripſit id graece Incolis Epheſi, anno poſt aſcenſionem domini in Calos triceſimo, imperante Nero. Iohn the ſon of Zebedaeus one of the twelve Apoſtles wrote this in Greeke to the inhabitants of Epheſus, thirty yeares after Chriſts aſcenſion, in the reigne of Nero.

The Syriack tranſlation is read in Syria, Meſopotamea, Chaldea, and Egypt; and it was ſent firſt in to Europe by Ignatius Patriarch of Antioche.

Theſe who tranſlated the Bible in latter times,The latter Tranſlaters of the Bible Popiſh or Orthodoxe. were eyther Popiſh, or Orthodoxe.

Popiſh, the Latine tranſlation eſtabliſhed by the councill of Trent, Vatablus, Arias Montanus, Pagninus, and Iſiodorus Clarius.

By the reformed, as by Munſter, Ecolampadius by Leo Iuda who dying before the worke was finiſhed, Bibliander, and Conradus Pellicanus finiſhed it, and then they are called Biblia Tigurina. And laſtly, by Iunius and Tremellius.

p. 152Of the Vulgar Latine tranſlation.

WHen light aroſe to them who ſate in darkeneſſe and in the ſhadow of death, to the Proteſtants who lived before in Popery, they began to ſearch the originall Text and to looke into the fountaines, the Hebrew and Greeke, and they charged the adverſaries to bring their proofes out of the originall Text in their diſputations with them.

The Church of Rome decreed that the Vulgar Latin tranſlation ſhould be the originall.The Church of Rome to obviat this, made a decree in the Councill of Trent, Anno. 1546. that the vulgar Latine ſhould be holden for the originall; which was as baſe a change, as when Rehoboam changed the golden Sheilds in the Temple, into Sheilds of braſſe, 1 King. 14.27. So have they changed the originall into the Vulgar Latine tranſlation, and made it authenticke; which in many places is corrupted.

After that they had inacted, that the Vulgar Latine ſhould be onelyonly the touchſtone, to try all controverſies and that they ſhould uſe it in their readings and diſputations, then Sixtus Quintus the Pope tooke great paines about the correcting of this Vulgar Latine. Pius the fourth and Pius Quintus had done ſomething before in the correcting of this Vulgar tranſlation; but it was Sixtus Quintus that finiſhed it,Forty foure yeeres betwixt the act of the Councill, and the finiſhing of the Latin tranſlation. Anno 1590. So that there were forty foure yeares betwixt the Act made in the Councill, and the finiſhing of the tranſlation. Biſhop Morton ſaith, that the Canon Law forbiddeth, that a child ſhall be baptized before it bee borne; yet they will make this Vulgar tranſlation to be originall and authenticke before it be finiſhed and perfected by the Popes. And what will they ſay here? wanted the Church an authenticke tranſlation all this p. 153while untill it was concluded… in the Councill of Trent.

When Sixtus Quintus had taken all this paines in correcting the vulgar Latine, and had proclamed it as authenticke by his Bull, and curſed them who held otherwiſe: yet Clemens the eight came afterwards,Clemens the eight corrected the vulgar tranſlation. and corrected many things which were left uncorrected by Sixtus Quintus, and he ſet out a more perfect Edition than that of Sixtus Quintus: and there was great difference betwixt theſe two Editions, as Docter Iames the Overſeer of the Library of Oxford hath marked, in his booke which is intituled, De Bello antipapali. Theſe were not errors in the Print (as ſome would ſalve up the matter) but they are materiall differences, as may bee ſeene in that booke by conferring their tranſlations.

We may demand of the Catholickes, whether did the Councill make this tranſlation Authenticke which was not Authenticke before,Diverſe …udgements of the Catholicks concerning the vulgar Latin tranſlation. or did they onelyonly declare it to be Authenticke? Some of them ſay, that the Councill promulgated it to be Authenticke, and that the Lord ſo directed the hand of the firſt Tranſlator, that he erred not in theſe things that the Councill was to approve afterwards. But Bannes the Ieſuite ſaith,Pag. 537. that it is of greater authority that is approved by the Church, than that which was immediatly written by theſe, who were infallibly directed by the Spirit; but can there be any greater authority than to be infallibly directed by the Spirit?In locis theologicis lib. 2. cap. 14. Canus holdeth that they were immediatly and infallibly directed by the Spirit, who tranſlated the Scripture firſt into the vulgar Latine. And Gretſerus goeth further, and ſticketh not to ſay, that Theodoſion who tranſlated the Bible into Greeke,Defenſione B…llarm. contra. Whittakerum. lib. 2. cap. 2. pag. 537. erred not in his tranſlation, but was aſſiſted by the holy Spirit that hee could not erre; yet hee was a Iew and an enemy to p. 154Chriſt. Serrarius ſaith, he who tranſlated the Vulgar Latine had but the generall concurſe of the Spirit of God,Serrarius in Prolegom. bibuac. Pag. 110. as the reſt of the ſervants of God had; but was not infallibly directed by the Spirit in his tranſlation. And Iohannes Dreido propoſit. 3.4. and Andradius fol. 255. and Be armin, Lib. 2.11. admittimus eum interpretem fuiſ…e, ſed non vatem, and yet ſome of them hold that he erred not in the verſions which the Church approved afterward.

Againe wee may demande of them, whether will they preferre the Vulgar tranſlation to the Hebrew and Greeke? The groſſer of the Papiſts are not aſhamed, to preferre it to them both, and they ſay, wee have no neede to have recourſe to the originall, to try whether it be Authenticke or not, the Vulgar Latine being now eſtabliſhed by the Councill.In…agoge ad Scripturam lib. 1. diff. 6 ſect. 1. And Ludovicus a Tena ſaith, although the books in the originall both Hebrew and Greeke were not corrupted, yet ſeeing they have words of diverſe ſignifications, which the Church hath not approved or rejected: therefore wee are to hold that the Vulgar Latine is Authenticke onelyonly; becauſe the Church hath concluded it to be ſo. And Oſorius ſaith,Oſorius Inſtit. Moral. Lib. 8. Cap. 3. if we ſhould grant that the Interpreter might have erred in his verſions, yet the Church cannot erre in approving his Verſion.

The Moderne Papiſts preferre it not ſimply to the Hebrew and Greeke, as Gretſerus ſaith, Sufficit aequatio, non pralatio: But they ſay, that they will not have their tranſlation examined and tryed by the Hebrew and Greeke; for how know we (ſay they) that theſe Copies which we have now, agree with the firſt originall Copie? we have the judgement of the Church concerning this tranſlation, but not concerning the Hebrew and Greeke. But if it bee in the Churches power to make a tranſlation or to authorize it, why will they not p. 155authorize the Hebrew and Greeke rather than the Vulgar Latine tranſlation?

And if they inact the Vulgar Latine to be Authenticke and the onelyonly rule to decide controverſies, what ſhall become of all the Churches in the Eaſt that underſtand not the Latine; ſhall they under the paine of a curſe receive this tranſlation?

When the Vulgar tranſlation was concluded in the Councill of Trent, onelyonly to be the Authenticke tranſlation in their Diſputations, Sermons, and Conferences; Some oppoſed againſt this, and ſaid, that it was a hard thing for the Church, to judge that onelyonly to bee Authenticke, which one man had done. And Aloyſius Caetenaeas ſayd, that no man could know what a Verſion meant, but by the Originall; and he alledged for himſelfe Cajetans authority in the Councill, who being Legate for the Pope in Germanie, Anno 1523. was wont to ſay, that the onelyonly remedy to refell Heretickes, was to underſtand the literall ſenſe out of the originall tongues, and he ſayd now, that the Cardinall would ſpend the reſt of his dayes in ſtudying of the tongues, that hee might bee the more fit to convince the Heretickes; which he did, and he gave himſelfe to this ſtudie eleven yeares before he dyed.

Againe there was much contention among them concerning the meaning of this Canon made in the Councill of Trent, whether this tranſlation was the judge in matters of faith or manners onelyonly? or was it ſo ſtrictly to be taken that it failed not one jote, and that Mathematice it was ſo perfect and not Moraliter onelyonly? Andreas vega who was preſent at the Councill of Trent holden under Pope Paul the third, ſaith; when the Tridentine Fathers call the vulgar Latine tranſlation, the Authenticke tranſlation, they meane no other thing but this, that it was not corrupted with p. 156errours, and that it might bee ſafely read and uſed to a mans ſalvation; and he concludeth, that the authority which the Councill gave to this tranſlation, is not to be taken infinitivè, but definitivè with certaine limitations. But if this was the meaning of the Councill, that the faithfull might ſafely read it, becauſe there was no danger of errour; then what authority or prerogative had this verſion by the Councill, above that tranſlation of Pagnine for the Doctors of Lovan by the approbation of the Pope, put the tranſlation of Pagnine with the Hebrew Text. But the former Catholickes ſay, that hee who tranſlated the Hebrew into the Vulgar Latine, was not an Interpreter, but a Prophet: but how commeth it that others ſay now, that this Interpreter might erre, although not groſſely? that he might erre, not in ſide & moralibus, but in leſſer matters? and ſo they will have the Councill to be underſtood; but they of old ſayd plainely, that in every thing this tranſlation was Authenticke.

Laſtly, when wee demand of them whether the Church may make a new Verſion yet or not? or mend that which is alreadie done? Gretſerus who taketh the defence of Bellarmine, Lib. 2. cap. 10. pag. 540.againſt Whittaker, denyeth that there can be any thing added to this tranſlation,In Prolegom. bible. or be made more perfect. But Serrarius holdeth, that this Verſion may be yet helped, and that it is not come yet to ſuch a perfection, but that it may grow to a greater; if the Church would condeſcend.

The tranſlation of the Seventy although the Apoſtles themſelves followed it in many things, yet it was never holden to be Originall and Divine, by the Church, neyther were the Churches commanded to receive it under the paine of a curſe. Hierome marketh in his Preface upon the firſt of the Chronicles, that the Churches of Alexandria in Egypt, followed the Tranſlation p. 157of Heſychius (which was a tranſlation ſet forth after the Seventies tranſlation) rather then the tranſlation of the Seventy: but frō Conſtantinople to Antioche, they followed the tranſlation of Lucian the Martyr, but the Churches of Paleſtina (which lay betwixt theſe two) followed Origens Hexapla: And ſo he ſaith, the whole world was divided into th…ſe three; then what great preſumption is it in the Chu…ch of Rome, to make the Vulgar Latine Authenticke and Originall, and to injoyne it to be read in all the Churches? Franciſcus Ximenius Cardinal of Toledo, in his Preface before the Bible ſet out at Complutum in Spaine ſaith, that he ſet the Vulgar Latine betwixt the Hebrew and the Greeke, as Chriſt was ſet betwixt two Theeves, is not this a fine compariſon to preferre the Vulgar Latine to the Hebrew and Greeke?

The Syriack tranſlation was firſt tranſlated into Latine by Guido Fabricius, and afterwards by Tremellius. Genebrard and Serarius taking occaſion upon this tranſlation, charged Tremellius with great forgerie. Firſt, that he tooke away all the Titles from the Epiſtles; but this was no forgerie: for neyther the Superſcriptions nor the Subſcriptions are any part of the Canonicall Scripture, as may be ſeene before in the poſtſcripts added to the Syriacke tranſlation. Secondly, they charge him, that he tooke away the Calender, for the reading of the Goſpel upon holy dayes: but neyther the Hebrew Calender, nor the Syriacke Calender, are Divine Scripture; and that uſe, for which they ſay this Calender ſerved, for reading of the Goſpel upon holy dayes; was onelyonly uſed in the weſterne Romiſh Churches, but not in the Eaſterne Churches. Thirdly, they ſay that he committed Plagium in ſtealing his tranſlation from Guido Fabricius, and ſetting it out under his owne name: but what diligence he uſed in tranſlation of the Syriack, he who wrote his life teſtifieth. And p. 158will any man thinke that he who was a native Iew, borne and trained up in theſe tongues, was ſo ignorant, that he had no skill, but that which he did ſteall from another? and Gretſerus addeth, that firſt he was a Iew, and then he became a Monke, thirdly, a Calvaniſt or Hugonite, and laſtly, that hee returned to his vomite againe, and dyed a Iew. But that yee may perceive what a Railer this was, who ſpared neyther the living nor the dead, I will ſet downe a memorable proofe of his death; he who wrote Apophthegmata morientium, (the notable ſayings which ſundry uttered at the laſt houre of their death,) relateth this of him. When they demanded of him what confeſſion hee would make of his faith? he ſayd, Vivat Chriſtus & pereat Barabbas. Whereas the reſt of the Iewes cryed, Vivat Barabbas, & pereat Chriſtus, this he ſayd to ſignifie that he renounced Iudaiſme, and tooke him onelyonly to the merites of Chriſt. Was this to dye like a Iew? the Name of this worthy man ſhould ſmell to us as the Wine of Lebanon. Hoſ. 14.7.

Of a Paraphraſe.

THe ſecond way how God maketh the Scripture plaine unto us, is by paraphraſing it, which goeth in a larger circuit of words than a tranſlation doth; and this is called tirgam a Paraphraſe.foreign An Ecphraſis is an expoſition of this Paraphraſe.

The firſt Paraphraſe, was the Paraphraſe of Ionathan the ſonne of Vzziel, who paraphraſed the great Prophets thirty yeeres before Chriſt, both plainely and without Allegories: but upon the ſmall Prophets hee runneth out more upon Allegories.

p. 159The ſecond Paraphraſe, was the Paraphraſe of Onketos otherwiſe called Rabbi Aquila, adding Nun and changing a into o, as Aquila Onkelos, as Bonarges Banuarges. It was hee who tranſlated the Old Teſtament into Greeke alſo, he paraphraſed the five bookes of Moyſes ninety yeeres after Chriſt; not long after the deſtruction of the Temple.

The third Paraphraſe, was Targum Hieroſolymitanum upon the five bookes of Moyſes, moſt fabulous and moſt impure; but becauſe Targum Ionathan was in great requeſt among the Iewes, and not ſo fabulous as this Targum; the Printers amongſt the Iewes put theſe two letters Tan Iod before that Paraphraſe,foreign to make the Reader beleeve, that it was Targum Ionathan, Ionathans Paraphaſe: for theſe two letters ſtand both for Targum Ionathan, and for Targum Hieroſolymitanum.

Laſtly, Rabbi Ioſeph Caecus paraphraſed Cetubhim, or the written bookes.

All theſe Paraphraſes if yee will reſpect the langu ge, were eyther in the Babylonian or Hieroſolymitan tongue; three in the Babylonian, and Targum Hieroſolymitanum in the Hieroſolymitan tongue.

Theſe Paraphraſes,Paraphraſes when they are blaſphemous are to rejected. where they paraphraſe againſt Chriſt are to be deteſted. Exam. 1. Gen. 4. Incaeptum eſt nomen domini profanari, but Targum Hieroſolymitanum paraphraſeth it blaſpemouſly, In di…bus illis coeperunt Idola colere, & fecerunt fibi Deos erroneos, quos cognominabant de nomine Sermonis domini. And here he implyeth Chriſt who is called foreign, ſermo dei. This paraphraſe is blaſphemous againſt the Sonne of God, and therefore to be deteſted.

Example, 2 Can. 4.5. Thy two breaſts are like two young Roes. Targum paraphraſeth theſe two Roes to be two Meſſiaſes, the one the ſonne of Ioſeph, the other the ſonne of David, the one Poore and the other mighty, that is a p. 160blaſphemous Paraphraſe, and therefore to bee deteſted.

Example 2. Iob. 23.9. He paraphraſeth it this wayes, Michael is upon his right hand, and Gabriel upon his left hand, Michael is upon his right hand, and he is fire; and Gabriel is upon his left hand, and he is water; and the holy creatures are partly fire and partly water. This Paraphraſe is blaſphemous; becauſe it maketh the Sonne of God but a Creature, and matcheth Gabriel with Michael.

Paraphraſes when they are ridiculous are to be rejected.Secondly, where theſe Paraphraſes are fabulous, they are to be rejected. Example 1, Gen. 3.21. The Lord made coates of skin for Adam and Eve. Targum Hieroſolymitanum paraphraſeth it this wayes. The Lord made glorious cloathes which he put upon the skin of their fleſh, that they might cover themſelves.

Example 2. Gen. 32.26. Dimitte me quia aſcendit aurora. The Paraphraſt maketh this to be one of the ſeven Angels who ſtand before the Lord, ſinging continually, holy holy Lord of Hoaſts, and he maketh this Angell to be cheefe of the Quire.

Example 3. Exod. 13.19. And Moyſes tooke the bones of Ioſeph with him. Targum Hieroſolymitanum par… phraſeth it thus, Aſcendere fecit Moſes vrnam oſſium Ioſephi, ex intimo Nili; & abduxit ſecum. Hence the Talmudiſt… make a great queſtion how they could finde this Cheſt of Ioſeph, being ſunke ſo deepe in the flood Nilus, and they flye to their ſhift of Shem hamphoraſh; foreignand R, Bechai upon this, ſaith, that Moyſes tooke a plate and wrote upon it, and ſayd, aſcende B… (meaning Ioſeph who was called Bos Dei, Deut. 33.17.) & did caſt this plate into Nilus ſaying, O Ioſeph, thy brethren which are redeemed are waiting for thee, and the cloud of glory is waiting for thee: if thou wilt not goe up with us now, wee are free of our oath.

p. 161Example 4. Deut. 28.18. Decaudicabat debiles, Hee cut off the taile or the weake of the hoaſt, but Targum Hieroſolymitanum paraphraſeth it this wayes, ſed accepit eos Amalek, & amputavit loca virilitatis eorum, projecit que ſurſum verſus coelum, dicens, tolle quod elegiſti, meaning that part which was commanded by the Lord to be circumciſed, they threw it up into the heavens, in contempt and ſpite againſt the Lord.

Example 5. 1 Sam. 15. And he numbred them Battelahim, but Targum paraphraſeth it thus, He numbred them by the l…mbes. For Telahim is called lambes alſo,foreign and they ſay that Saul would not number the people for feare of a plague upon him and his people; as it fell out afterwards upon David and his people: therefore he cauſed every one of them to bring a lambe, and he numbred all the lambes, and ſo he knew the number of the people; ſuch Iewiſh fables as theſe the Apoſtle willeth us to take heede of… Tit. 1.14.

But where theſe Paraphraſes cleare the Text,Paraphraſes where they cleare the Text are to be uſed. then we are to m…ke uſe of them. Example, Gen. 2.24. He ſhall leave father and mother, and cleave unto his wife. Onkelos paraphraſeth it thus, he ſhall leave Donium cubilis, where the Paraphraſt alludeth to the ancient cuſtome of the Iewes, fo the children lay in their fathers chamber before they were maried, Luk. 11.7. My children are with me in bed.

Example 2. Gen. 12.5. And Abraham tooke all the ſoules which he had got in Charan, Onkelos paraphraſeth it thus, Omnes animas quas ſubjecerat legi.

Example 3. Gen 49. Ruben excellens munere & dignitate, Onkelos paraphraſeth it thus, Excellens principatu & Sacerdotio; for hee that was the firſt borne, at the firſt, was both the Prince and the Prieſt in the Family.

Example 4. Gen. 49, 27. Beniamin a ravening woolfe, p. 162he ſhall cate the prey in the morning, and ſhall divide the ſpoyle at night. The Paraphraſt paraphraſeth it thus, In his poſſeſsion ſhall the Sanctuary bee built, morning and evening ſhall the Prieſts offer their offerings; and in the evening ſhall they divide the reſt of the portion which is left of the ſanctified things.

Of interpretation of Scripture.

THe third outward meane whereby the Lord maketh the Scripture cleare to his Church, is Interpretation, and this is called foreign.

foreign,This Interpretation of the Scriptures maketh the people to underſtand them, for when the Scriptures are not interpreted,The Scriptures not being interpreted to the people, are like a Nut not broken. they are like a Nut not broken. When Gideon heard the dreame and the interpretation of of it, Iud. 7.15. In the Hebrew it is Veſhibhro, the breaking of it: foreigna ſpeech borrowed from the breaking of a Nut; for as we breake the ſhell that wee may get the Kernell: So the Scriptures muſt bee broken for the people, and cut up for their underſtanding.

It was the manner of the Iewes in their Synagogues, after that the Law and the Prophets were read, to Interpret the ſcriptures, Act. 13.15. And after the reading of the Law and Prophets, the rulers of the Synagogue ſent unto them ſaying, ye men and brethren, if ye have any word of exhortation for the people; ſay on. And therefore the Synagogue was called Beth midreſh, Domus expoſitionis, & we ſee the practiſe of this,foreign Nehem. 8.8. Legerunt cum appoſitione intellectus: They read the Law clearely to the people, and cauſed them to understand thoſe things which were read; this was the fruite of their interpretation. So they did foreign Act. 16.10. Conferre places p. 163with places. The giving of the ſenſe here, is more than to give the grammaticall interpretation of the words: they gave the ſenſe and the ſpirituall meaning of them when they preached, Noah was a Preacher of righteouſneſſe, 2 Pet 2.5. The Church is not onelyonly the keeper of the Scriptures, but alſo an Interpreter of them. This word Kara ſignifieth both to Reade and to Promulgate, foreign Legit ProclamavitEſar. 29.12. & 61.12. Zach. 7, 7. Act. 10.20. So Mikra which ſignifieth Reading, ſignifieth alſo an Aſſembly or Convocation, to teach us that the holy Scriptures ought to bee read in the congregation, and holy aſſemblies, and ought likewiſe to be expounded.

The concluſion of this is; The Lord uſeth ſo many meanes to make the Scripture cleare to the people, and yet the Church of Rome goeth about to ſtoppe theſe Fountaines of living waters, that the people may not drinke of them. As the Spies raiſed a ſlander upon the Land of Canaan, ſaying that it was unpoſſible to be won: ſo doe they ſlander the Scriptures of God with obſcurities, and ſay, that it is impoſſible for the people to underſtand them.