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
〈◊〉 of the Septuagint though that more exactly answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original But in the latter clause here it is to be noted that Emphatical restrictive term only is added by the Septuagint and not in the Original Hebrew And the Evangelist herein follows the Septuagint not the Hebrew C. which is the first instance we meet with of this kind The Ninth is out of Isai ix 1. produced by S. Matthew iv 15. Not to speak here of the irreconcileable difference as it seems to me between the Septuagint and the Original in such turning aside I will not say perverting the very scope of that whole Paragraph as makes the principal part of it if taken according to the Septuagints Version unapplicable †and impertinent to the Evangelists purpose we will only view that part of it broken off short which our Evangelist alledges The land of Zebulun and the land of Naphthali the way of the Sea beyond Jordan Galilee of the Gentiles The people which sat saith S. Matth. walked Hebr. in darkness have seen a great light and to them that sat in the region Hebr. in the land of the shadow of death light is sprung up or hath shined Thus far exactly do S. Matthew and the Hebrew agree But the Septuagint differ thus The region of Zebulun the land of Naphthali and the rest of the inhabitants of the Sea-coast and Galilee of the nations beyond Jordan Behold a great light ye people that walk in darkness and ye that dwell in the region of the shadow of death light shall shine upon you Any one may perceive by the English these Translations differ but the Greek of S. Matthew and of the Septuagint in this text is much A. more different than the English And S. Matthew here leaves the Septuagint and keeps close to the Hebrew In our Lord's Sermon on the mount there are several concise old Precepts and Doctrinal passages rather toucht and alluded to than any intire text that I have observed produced For the Tenth and last instance therefore out of S. Matthew we will take what he alledges Chap. viii 17. expresly and by name out of Isaiah chap. liii 4. which had our Translators thought good might have been rendred word for word out of Isaiah's Hebrew as they have rendred it out of S. Matthew's Greek But I confess the text is capable of a double sense and therefore they did very wisely according to the different scopes of the Contexts to give it a double rendring However in S. Matthew's text Himself took our infirmities and bare our sicknesses every word answers to the Hebrew But the Septuagint have translated every word different more pertinently perhaps to the Prophets scope than to the Evangelists thus This person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears our sins and is grieved concerning us S. Matthew therefore leaves their translation and himself as far as we know translates a-new And now to summ up our Evidence out of S. Matthew It is plain in seven Texts of Ten he forsakes the Septuagint and in 7 A. diverse of them as all reason induces us to think because they therein forsake the Hebrew which he rather follows In the other three of the Ten we find S. Matthew Hebrew and Septuagint all 3 CC. accord In four of those instances wherein S. Matthew translates a-new he takes that liberty which we asserted receding in part from the very Hebrew it self in expression 4 B. I mean though not so much in sense Finally we have one instance and that only in one restrictive particle which he 1 C. takes out of the Septuagints Version not to be found in the Hebrew but very pertinent and emphatical to his purpose Therefore I. the Authors or Pen-men of the New Testament do not always or with a perpetual consent follow the Septuagints Version but II. They take such Latitude or Liberty as seemed good to the Holy Spirit of God which were the points to be demonstrated CHAP. III. Texts produced out of the Old Testament by S. Mark. SAINT Mark in the very beginning of his Gospel produces two Testimonies indeed out of two Prophets but so as they would seem at first sight only one continued Prophecy The first is out of Malach. iii. 1. and in the Hebrew it runs thus Behold I send my messenger and he shall prepare as by sweeping or cleansing the way before my face This the Septuagint thus render Behold I send forth my messenger and he shall view the way before my face S. Mark paraphrases it thus Behold I send 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark. A. Only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. my messenger before thy face who shall prepare thy way before thee A liberty not only altering the words and B. Translation but enlarging the sense at that rate which nothing but present inspiration could warrant He follows neither Septuagint nor Hebrew The second is the same with the fifth out of S. Matthew wherein S. Mark exactly agrees with his brother Evangelist even to the use of the Pronoun instead of the Hebrew emphatical Noun both of them in that minute difference receding from Hebrew as well as Septuagint But this difference is not sufficient to justifie any mans saying they here left the Version of the Seventy Wherefore we will account all CC. here agreed There is a glance at a passage of Isaiah Mark iv 12. but the text not so directly cited as in S. John we will therefore defer the Examination of it till we meet with it there And supposing we pass that the third text produced by S. Mark out of the Old Testament as far as I have observed is Isai xxix 13. which as to what is made use of by this Evangelist runs thus in the Hebrew This people honour me with their lips but have removed their heart from me and their fear towards me is taught by the precept of men as our Translators have rendred it or more strictly their fear towards me is a taught precept of men And in the Septuagint thus This people they honour me with their lips but their heart is far from me But in vain do they worship me teaching commandments of men and doctrines This last clause indeed S. Mark ch vii 6 7. we will suppose for perspicuities sake a little alters varying the order of the words and omitting the conjunction which makes no inconsiderable variation of the Septuagints sense indeed meliorates B. it and is an instance of the liberty he used thus Teaching for doctrines or as Doctrines the commandments of men In the rest word for word he keeps to the Septuagint who undoubtedly as C. Grotius well conjectures for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read as easily they might in old Manuscripts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to that reading they naturally enough rendred the text as they did and in vain do they worship me for so read it