Antithesis.
Antithesis.
§ 517. As we have said before, the Papists consider the Vulgate version as authentic. Albert of Ingolstadt, according to Dr. Chemnitz, explains the real and genuine reason for this when he writes (Exam. conc. Trid., part 1, p. 102): “In the ancient literature of the Vulgate translation are hidden many mysteries of faith,” that is, of the Papist faith.
Thus the Vulgate reads: “She will bruise the head of the serpent” (Gen. 3:15). This they apply to the patronage and intercession of Mary. In the Vulgate translation, Cain says: “My iniquity is too great for me to merit pardon” (Gen. 4:13). This they distort to establish the merits of works, though in the Hebrew, merit is not mentioned. In Gen. 6:5, the Vulgate has: “The thought of his heart was directed to evil.” They cite this to weaken original sin, though the Hebrew reads: “Every imagination of the thoughts of man’s heart is only evil every day.” In Gen. 14:18, the Vulgate has: “Melchizedek, king of Salem, offered bread and wine, for he was the priest of God Most High.” From this they argue for the sacrifice of the Mass, though the Hebrew text has no word of offering nor any rational connection. In Gen. 48:16, the Vulgate has “Let my name be invoked over them.” On the basis of this passage they argue for the invocation of the saints, though the Hebrew reads: “Let my name be called among them,” according to the translation of Benedictus Arias Montanus.
In Job 5:1, the Vulgate reads: “Call now, if there is anyone who will answer you, and turn to one of the saints.” From this passage they also argue for the invocation of the saints, though the Hebrew reads: “To which of the holy ones will you look?”—namely, who has not suffered many things. In Job 33:23, the Vulgate has: “If there is an angel speaking on his behalf, he will have compassion on him and will say, ‘Free him.’ “This passage, too, Bellarmine relates to the invocation of the saints, but the Hebrew reads: “If an angel is with him, an interpreter, one of a thousand, to indicate to a man his rectitude.”
In Ps. 139:17, the Vulgate has: “To me Your friends are honored greatly.” In this, too, they seek a foundation for the invocation of the saints. The Hebrew refers this to the thoughts of God. In Ps. 150:1, the Vulgate has: “Praise the Lord in His saints.” On the basis of this, they attempt to establish the invocation of the saints, though the Hebrew reads: “Praise the Lord in His sanctuary.”
In Eccl. 9:1-2, the Vulgate has: “Man does not know whether he is worthy of love or hate; all things in the future are kept uncertain.” They try to prove doubt from this, though the Hebrew reads: “Whether it is love or hate, man does not know. All things are before their faces.”
In Sirach 5:5, the Vulgate has: “As for propitiated sin, do not be without fear.” They also apply this to doubt, though the Greek reads: “As for propitiation, do not be without fear to add sin to sin.” In Sirach 16:15, the Vulgate has: “Mercy will create for every person a place according to the merit of his works.” Bellarmine argues for the merits of works on the basis of this passage, though the Greek reads: “Each will find … according to his works.”
In Luke 1:28, the Vulgate has: “Hail, full of grace,” which they apply to the invocation of Mary, though the Greek is: 
[“Rejoice, favored one,” or “Hail, graced one”]. In Luke 1:48, the Vulgate has: “for He has looked upon the humility of His handmaiden,” though the Greek reads: “He has looked upon the humble and worthless condition.” In Luke 2:14, the Vulgate has: “Peace on earth to men of goodwill.” From this passage they try to elicit the freedom of the will in spiritual matters, though in Greek it is: “goodwill to men.” In Luke 10:35, the Vulgate has: “If you pay out anything over and above [supererogaveris].” From this passage they try to prove works of supererogation, though the Greek reads: “If you spend anything besides.”
In John 14:26, the Vulgate has: “the Holy Spirit will suggest to you whatever I shall say unto you.” From this passage, the men of Rheims argue for the authority of the Church and councils in promulgating dogmas of faith, though the Greek reads: “whatever I have said to you.”
In Rom. 11:6 the Vulgate has omitted that antithesis: “But if it is by works, it is no longer grace,” so that they may more easily be able to hold that grace and works can stand at the same time in the article of justification.
In 1 Cor. 4:1, ministers of the Word are called “dispensers of the mysteries of God.” From this passage, the Council of Trent tries to prove that in the case of the Sacraments the Church can dispense and abrogate one species in the Holy Supper, though in the Greek they are “stewards of the mysteries.” In 1 Cor. 14:16, the Vulgate has: “If you bless with the Spirit, how will he who fills the position of the unlearned say: ‘Amen’?” From this, they conclude that there ought to be someone to respond to the priest on behalf of all the people, though the Greek reads: “he who fulfills the place of the unlearned.”
In Eph. 2:10, the Vulgate has: “We were created in good works.” They carry this over to the merits of works, though the Greek reads: “We were created in Christ for good works.” In Eph. 5:32, the Vulgate has: “This sacrament is great.” From this, they try to prove that marriage is a sacrament of the New Testament, though the Greek has “mystery.” In Eph. 6:13, some Latin texts have: “that you may be able to stand perfect in all things.” Staphylus argues for the perfection of works from this, though the Greek reads: “and having done all things, to stand.”
In Heb. 1:3, the Vulgate translation has omitted: “by Himself,” so that they may be able to hold the position that Christ, by our works, has acquired the power to make satisfaction for sins. In Heb. 9:28, Christ is said to have “been offered to remove the sins of many.” Andrada applies this in such a way that no remnants of sin remain after Baptism, though in the Greek the verb is “to bear.” In Heb. 13:16, the Vulgate has: “By such sacrifices, God is merited.” This they apply to the merits of works, though the Greek reads: “is well-pleased.”
In James 5:15, the Vulgate has: “the Lord will exalt him.” They apply this to the efficacy of extreme unction because they interpret that word to refer to apparitions and the assault of Satan, though the Greek word is “will lift [from a sickbed].”