runs word for word thus and in vain is their fear that is worship towards me Then the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching was necessary to be supplied in the latter clause which their misreading or otherwise reading the former had involved to make the construction more commodious the sense remaining still the same The fourth passage is out of the Decalogue Exod. xx 12. wherein all accord only in that CC. explicatory Supplement to this command out of Exod. xxi 17. He that curseth father or mother S. Mark ch vii 10. changes the verb from the Indicative to the Imperative and more agreeably to the stile of a Law-giver reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him dy the death but this difference is not worthy to come into account The fifth instance of any intire Text alledged not to speak of places meerly referred to or toucht upon where it is uncertain whether the Evangelist more ey'd the Original or Septuagint is touching the institution of Marriage Mark x. 6 7 8. Wherein again all three exactly accord excepting only that the Septuagint seem to have taken one small but Emphatical word out of the 25. verse and put it into the 24. of Genes ii for they read They two shall be one flesh Two is not in the Hebrew but notwithstanding C. taken from the Septuagint by our Evangelist as being indeed very much to his purpose The sixth instance is again in the Decalogue and therein of the Repetition of the whole second Table summarily Mark x. 19. Now the difference herein is greater in the Greek of these Writers than it appears in the English so that we may safely say the Translation is not the same with the Septuagint The prohibitive particle the mood or way of speaking all along is changed and the order of the Precepts totally inverted And finally instead of the Tenth Commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not covet in which the Septuagint exactly follow the Hebrew S. Mark has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Degraud not or Deprive not A manifest Variation and no doubt designed to teach us what kind of Coveting is chiefly forbid in that command namely the nourishing such desires as put us upon contrivances to obtain what is our Neighbours or to get to our selves by depriving others of their B. right A passage very remarkable And this liberty even in the very text of the Decalogue or Moral law it self I may say nothing but our Lord's Authority as the Christian Law-giver or present inspiration could have warranted The seventh Testimony which S. Mark produces we find in Chap. xi 17. out of Isai lvi 7. and CC. CC. the Eighth Chap. xii 10. out of Psalm cxviii 21. In both which there is no variation at all between Hebrew Septuagint or Evangelist The Ninth is in S. Mark Chap. xii 19. where he expresly indeed refers to the old Law but we cannot think by his reporting it he lookt upon himself concern'd to produce the words of the text That Law we find extant Deut. xxv 5. Where in the Hebrew it is If he have no Son in the Septuagint If he have no Seed In S. Mark If he leave no children And again ver 7. The office of the surviving brother is termed in the Hebrew and Septuagint Raising up his brothers name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by S. Mark Raising up seed unto his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed in an Historical relation of this custom before it was past into a formal Law Genes xxxviii 8. both Hebrew and Septuagint have with a very small difference this latter phrase However this must be allowed a proof of the liberty he takes to report the sense not the words of the Law B. and so not to confine himself to any Translation The last instance I will alledge out of S. Mark is Chap. xii 26. where he repeats God's words Exod. iii. 6. which in the Septuagint run thus I am God of Abraham God of Isaac and God of Jacob The Text consisting of proper names there could not well be greater Variation than by putting in all along the Article which here bears a great Emphasis to the purpose for which our A. Lord alledged that Testimony and that S. Mark does reporting it thus I am the God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Abraham the God of Isaac and the God of Jacob. So that in summ in Ten Texts out of S. Mark we have 3 A. three wherein the Evangelist manifestly recedes from or alters the Septuagints Translation We have four wherein both Hebrew Septuagint and Gospel 4 CC. all agree We have two in which he may be said properly to follow the Septuagint because he keeps to their Version 2 C. even as to what is not in the Hebrew in terms And we have 4 B. to omit other less variations four instances of the liberty in two of them very great which he takes in leaving both Hebrew and Septuagint Whereby it is evident the Holy Ghost did not intend in the stile of the New Testament to Canonize any Translation by a constant and perpetual observation of it Q. E. D. CHAP. IV. Texts out of the Old Testament cited by S. Luke THE first is in his First Chap. ver 16 17. where he evidently cites a Verse or two out of the Prophet Malachi but with such liberty as I have asserted The Text in the Hebrew runs thus Malach. iv 5 6. Behold I send you Elijah the Prophet And he shall turn the heart of the fathers to the children and the heart of the children to their fathers The Septuagints Version in this Chapter is very disorderly and perhaps has sustained wrong but I shall as justly as I can represent their rendring these words Behold I will send unto you Elias the Tishbite A very corrupt Addition whose or with what design God knows Sure it is that the Jewish Rabbies teach and particularly David Kimchi upon this very Text that Elias the Tishbite's soul is to come into a body created like the former which he had and that he is to appear and call together the Jews from the several parts of the world immediately before the coming of the Messias Three days before say some of them Now how excellently the Version of the Septuagint favours this Fable and whether this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dote with or on the Rabbies as some body taxes others to do let the world judge The Angel in S. Luke expresly interprets the Prophecy of S. John the Baptists coming in the Spirit and power of Elias c. But enough of this The Septuagint again proceed misinterpreting Who shall restore the heart of the father to the son and the heart of a man to his neighbour How strangely different from what we heard in the Prophet and from what we find in S. Luke's Text who tells us an Holy Angel spoke to Zachary the father of John the Baptist
concerning his son thus He shall go before him that is John the Baptist before Christ in the Spirit and power of Elias to turn the hearts of the fathers to the A. children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly according to the Original Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint have ordered it and B. the disobedient to the wisdom of the just A free paraphrase as to this latter clause The Second Text alledged by S. Luke is in Chapter ii 23. where he tells us It is written in the Law of the Lord every male that openeth the womb shall be called holy to the Lord. Now who would not expect to find this text in the Law Hebrew or Greek word for word Yet is the sense only not the words written there The first-born that openeth every matrice as the Septuagint exactly according to the Hebrew render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commanded to be sanctified to the Lord. Exodus xiii 1. wherefore it may be justly said 't is called Holy. Let us look further and verse 12. we find that Law repeated as to Beasts thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So again verse 15. So Numbers viii 16. But the Text as S. Luke reports it and seems to say 't is written so I no where find but in him Wherefore we plainly see him use a liberty to depart from the words both of Septuagint and B. Hebrew The Third indeed is of small moment yet to be just to our proposal we must take notice of it A pair of Turtles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says S. Luke Chap. ii 24. two Turtles say both Hebrew and Septuagint In the Fourth Text there is a Concord betwixt all except only in one word What the Septuagint CC. call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plains nearer the Hebrew Isai xl 4. S. Luke stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. iii. 5. smooth ways I do not esteem this difference worth the accounting In the Fifth S. Luke varies a little both from the Hebrew and the Septuagints and S. Matthew's Greek The Hebrew runs thus Deut. viii 3. But upon all that proceeds out of the mouth of God shall man live The Septuagint gloss it thus upon every word that proceeds c. and S. Matthew as we have seen follows them S. Luke takes it shorter Chap. iv 4. But by every word of God. I esteem not this variation worth reckoning and therefore here again account an Accord of all C C. In the Sixth I cannot but take notice of the same Variation made by S. Luke both from the Hebrew and Septuagint which S. Matthew also made Thou shalt A. worship instead of Thou shalt fear B. Luke iv 8. I refer my Reader to the note on S. Matthew In the Seventh which was also the seventh out of S. Matthew we find S. Luke to accord with the Hebrew Septuagint and S. Matthew C C. 'T is Luke iv 12. and Deut. vi 16. The Eighth passage has in it considerable both agreement and disagreement to the Septuagint 'T is Isai lxi 1 2. Where the Septuagint render what is in the Hebrew The opening of the prison to them that are bound by recovery of sight to the blind This C. so different rendring depends upon a Criticism in the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To open properly say the Masters the eyes and ears However S. Luke follows it Chapter iv 18. But withal presently adds another rendring which plainly shews he had the Hebrew text in his eye To set at liberty or send away them that are bruised This I say is not in the Septuagint and evidently answers though it does not strictly express the Hebrew Opening of the Prison to them that are bound So that considering both he may be said here to have followed both Septuagint and Hebrew taking out of the Septuagint what was there emphatical to his purpose and yet not neglecting what in the Hebrew was not so fully translated by the Septuagint but giving a gloss B. of it according to his liberty And yet again in this text he most plainly recedes from the Septuagint in the very next clause rejecting their translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was A. not pertinent to the scope of the text and rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is both pertinent to the scope and strict justice to the word The Ninth Old Testament Text which I have observed produced by S. Luke is the same with S. Mark 's first 'T is in Luke vii 27. and out of Malachi iii. 1. The two Evangelists exactly accord but both recede widely A. from the Septuagint on which B. for the present I make no other note than there I did In Luke viii 10. there is a short touch upon Isai vi 9. as indeed there was in S. Mark but it occurs again more largely in S. John we will therefore at present wave the examination thereof and for the Tenth Testimony produced out of the Old Testament by S. Luke we will take that which next follows in him Chapter x. 27. which is so much the more worthy of our notice because it is repeated by the two former Evangelists but our measure did not reach to it 'T is Deut. vi 5. Thou shalt love the Lord thy God with all thy Heart Soul Might Hebr. Mind Soul Power Sept. Heart Soul Strength Mind Luc. Heart Soul Mind Strength Mar. Heart Soul Mind Matth. Where it is observable that our Evangelist first recedes from the Septuagint as indeed do both the other to keep with the Hebrew in the first term with all thine heart Secondly both from the Hebrew and Septuagint in B. making the Scheme consist of four terms as also doth S. Mark whereas Originally it has but three And thirdly he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint Which are ample A. evidences of his not following here the Version of the Septuagint In summ Of Ten Texts taken by S. Luke out of the Old Testament we find him to recede considerably from the Septuagint 6 A. in six in three we find him to accord both with the Septuagint though not exactly and 3 C C. Hebrew In one he neither accords with Hebrew nor Septuagint as to words but only as to sense taking the liberty usual with all Writers of his own expression But besides this there are five other instances of this liberty 6 B. as to sundry members of Texts And there is only one instance and that in one clause of a Text wherein he keeps to the Septuagint apart from the Hebrew 1 C. Whence I presume both our Propositions again demonstrated CHAP. V. Texts of the Old Testament cited by S. John. THE First Chapter i. 23. Here S. John recedes both from A. the Septuagints Version which the other three Evangelists exactly followed and from them
will prevent Scriptures being useless and besides will both lead us to an higher pitch of knowledge and secure us from any dangerous Errours For amongst other parts of Christian duty we shall then practice Meekness Humility and a conceit of our selves we shall not therefore too much lean to our own understanding we shall not exceed our own measures And then Psal xxv 9 14. The meek will the Lord guide in judgment the meek will he teach his way The secret of the Lord is with them that fear him and he will shew them his Covenant These are the great Uses we should make of this sure Word of Prophecy Law and Gospel to value and reverence it in testimony thereof to capacitate not only our selves but all ours by moderate at least the lowest degree of Learning being able to read to make use of it and then diligently to read it and hold it fast But especially by getting into our minds a form of sound words a due understanding Carechetical doctrine and by living according to what we know to ensure to our selves the right use of it And if we thus take heed to this sure word 't is sure we shall do well We shall be sure not only of our Faith but of the End of it too We shall be certainly and unspeakably rewarded in Glory and Bliss everlastingly Which God grant c. FINIS APPENDIX CHAP. I. IT is not at all the Design of the following Papers to expose or vilifie the Greek Translation of the Old Testament made by LXXII Elders of the Jewish Nation near three hundred years before Christ and commonly called the Septuagint but rather to leave it in the possession of what is its just and undoubted right the First and Highest place amongst all the Antient Versions Only reserving in the mean while and Asserting to the Original Hebrew its precedency as well in Authority as Age and consequently to all modern Translations from it a degree of Authority proportionable to their Accord with it both which I mean the Hebrew Original and modern Translations have been strangely trampled upon by some in their undue cariere of zeal for the Septuagint The great Argument they urge is the Use which the Pen-men of the New Testament make of the Septuagints Version in those Texts which they produce out of the Law and the Prophets Boldly they have affirmed that the Evangelists Apostles and the whole Christian Church by perpetual consent have acknowledged the Truth of the Septuagints Version And hence they would inferr that no where of right we may depart from it Nay not only all of the present Age who prefer the Original to it but even S. Hierom himself is severely censured for so doing and the Authority of any one of those Seventy Interpreters for it is supposed that some single persons of them came several times into Egypt and translated the Prophets and Hagiographa the whole LXXII having at first translated only the Pentateuch the Authority I say of any single person of those Elders is avowed of greater credit than all the Synagogues of the Jews since that time or all the Learning of the Rabbies their Followers This Argument I have in effect denyed and on the contrary Truly I have affirmed § 14. That the Sacred Pen-men of the New Testament have not always followed the Septuagints Version that they very commonly take a Latitude and content themselves with the general sense of the Text not indeed following either that or any other Version that we know of then extant And hence I would infer that the Authority of the Septuagint is not so Sacred as these men pretend it having not so constant Vouchers as asserted nay it being left oftner by the Evangelists than followed and especially left in most of those Texts which by peculiar circumstances prove our Jesus to have been the true Messias which Texts in the present Septuagint are for the most part vitiously rendred but in the Original Hebrew are intire and clear as the Sun In fine that the Original therefore is to be acknowledg'd the only Authentick Old Testament Now because I will not as some expect to be believed upon my meer saying so for a Tryal of the truth herein we will take at a venture the ten first Texts by each Evangelist reported out of the Old Testament and collating them both with the Septuagint and the Hebrew as we shall find them in particular to accord with or recede from each or either we will for the present make a more general Estimate I could willingly have taken more but these will suffice to try an ordinary Reader 's Patience as well as give us a proof what we might expect in the rest were all examined And for more clear proceeding herein let it in the first place be granted or supposed that where the Phrase or principal Terms in any Text are altered however the same sense be still kept there the Translation of such Text is not the same For if both Phrase and Sense should be altered it would no longer be a different Translation but different Text. The alteration therefore of the Phrase or of the principal Terms is sufficient to warrant the name of a different Translation This being taken for a Foundation the Propositions which we are to prove are distinctly these two I. That the Evangelists do not always follow the Septuagints Translation And for clearer casting up the account let this Proposition be known by the letter A. So that where ever it stands in the Margin there may be observed an instance of this Propositions being verified II. That they used a Liberty or took a Latitude not following ever the expressions of any other known Translation or indeed of the Original it self but contenting themselves generally to report sometimes only to allude to the Sense of such or such Texts as they had occasion to make use of And let not this be thought the worse of because it was of old S. Jerome's doctrine who may be thought a party The holy Apostles and Evangelists saith he commonly alledge Testimonies out of the Old Testament according to the Sense not the Words as indeed do the Fathers and most Writers out of all Authors And as the other let this Proposition be known by its letter viz. B. And further because upon this Enquiry there will arise matter of fact which will prove other Propositions to be treated of anon all tending to vindicate the Authority of the present Hebrew Text which I contend to be the Original and alone Authentick for the better making up our account therein also let C signifie the single Concord of the Evangelists and Septuagint but CC the Concord of all three Hebrew Septuagint and Evangelists and †Texts perverted in the Septuagint And now in the name of God let us examine all without Prejudice or Partiality not solicitous for Victory but Truth CHAP. II. Texts produced out of the Old Testament by S. Matthew THE first Testimony