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But since that Time, the learned SUREN HUSIUS, Professor of the Hebrew Tongue in the illustrious School of Amsterdam, has made an ample Discovery to the World of the Rules, by which the Apostles cited the Old Testament, and argued from thence, in a (i) Treatise; wherein the whole Mystery of the Apofiles applying Scripture in a secondary or typical, or mystical, or allegorical Sense seems unfolded. I shall therefore state this Matter from SURENHUSIUS; who himself gives the Substance as well as the Occafon of his work in his Preface.
He says, (k) “ That when he confider'd " the various Opinions of the Learned about “ the Passages of the Old Testament quoted " in the New, he was filld with Grief, not “ knowing where to set his Foot, and being “ much concern'd that what had been done “ with good Success upon profane Authors, “ could not be so happily perform'd upon the « sacred.”
He tells us, “ That having had frequent “ Occasions to converse with the Jews,* (on “ Account of his Application to Hebrew Li« terature from his Youth,) who insolently “ reflected on the New Testament; affirming “ it to be plainly corrupted, because it seldom
(i) Tractatus in quo secundum Veterum Theologorum Hebræorum formulas allegandi, & modus interpretandi, conciliantur loca. ex V. in Nov. Test. allegata. Amstel. 1713. p. 712.
(k) For shis Extraet out of SŲRENHUSIUS, I am for the most Part obliged to tbe learned and ingenious Mons. De la Roche ; from whose Memoirs of Literature I bavi, in great Meafure, taken it.
" or never agreed with the Old Testament, “ some of whom were so confident in this “ Opinion as to say, they would profess the “ Christian Religion, if any one could re
concile the New Testament with the Old ; “ he was the more grieved, because he knew “ not how to apply a Remedy to this Evil. " But the Matter being of great Importance, “ he discoursed with several learned Men “ about it, and read the Books of others, “ being persuaded, that the Authors of the
Books of the New Testament had writ “ nothing, but what was suited to the Time, “ wherein they lived, and that Christ and “ his Apostles had constantly follow'd the “ Method of their Ancestors. After he had “ long revolved this Hypothefis in his Mind, " at last he met with a Rabbin well skill'd “ in the Talmud, the Cabbala, and the allea “ gorical Books of the Jews. That Rabbin
had once embraced the Christian Religion, “ but was again relapsed to Judaism, on “ Account of the Idolatry of the Papists, yet “ not perfectly disbelieving the Integrity of “ the New Testament. Mr. SURENHUSIUS “ ask'd him, what he thought of the Passages “ of the Old Testament, quoted in the New, “ whether they were rightly quoted or not? " and whether the Jews had any just Reason “ to cavil at them? And at the fame Time i he proposed to him two or three Passages, “ which had very much exercised the most “ learned Christian Commentators. The Rab“ bin having admirably explain'd those Paffages, “ to the great Surprise of our Author, and " confirm'd his Explications by several Places " of the (1) Talmud, and by the Writings “ of the Jewish Commentators and allegorical " Writers; Mr. SURENHUSIUS ask'd him,
what would be the best Method to write a " Treatise, in Order to vindicate the Passages " of the Old Testament, which have been “ quoted in the New? The Rabbin answer'd, “ that he thought the best Way of succeeding " in such an Undertaking would be to perufe • a great part of the Talmud, and the alle
gorical and literal Commentaries of the “ most ancient Jewish Writers; to obserye " their several Ways of quoting and inter" preting Scripture; and to collect as many “ Materials of that Kind, as would be fuf“ ficient for that Purpose. Mr. S. took the " Hint immediately; he read several Parts of “ the Talmud; he perused the Jewish Books “ above-mention'd, and observed every Thing, “ that might be subservient to his Design. « And having made a large Collection of " those Materials, he put all his Thefes into “ Order, and digested them into four Books. " The first whereof treats of the Forms of “ quoting, illustrating, and reconciling the “ Scriptures, in 59 Theses; the second treats “ of the Manner of quoting, in 20 Theses; the " third treats of the Manner of interpreting, “ in 25 Theses; and the fourth treats of the “ Manner of expounding and reconciling the
(1) See Scaligerana. p. 265
“ Genealogies, in 35 Thefes.” Then he proceeds in a fifth Book to explain and justify all the Quotations made from the Old Testament in the New, by his foregoing Theses.
As to the Forms of quoting, which is the Subject of his first Book, he says, “ that in “ Order to vindicate and reconcile any Paf“ fage of the Old Testament quoted in the “ New, one must in the first place observe, “ what Form of quoting the Apostles made “ Use of; because from thence one may im“ mediately know, why they alledge the fol“ lowing Words in a certain Manner, rather
than in another, and why they depart more “ or less from the Hebrew Text. Thus a “ different Sense is implied in each of the “ following Forms of quoting used by the “ sacred Writers of the New Testament; “ it has been said; it is written ; that it “ might be fulfill’d, which was spoken; the “ Scripture says; see what is said; the “ Scripture foreseeing ; is it not written ; “ wherefore he says; have you never read; “ what says the Scripture; as he spoke ; &c. “ Besides, he fays, it ought to be consider'd, “ why in those Quotations God is introduced “ under the Name of Lord, or God, or Holy “ Ghost, and sometimes the Writer himself, “ or the Scripture; and likewise, why the “ Persons or Things, in Question, are intro“ duced speaking. Lastly, it ought to be “ observed, when and why a Passage of the “ Old Testament is alledged in the New “ without any previous Form of quoting;
“ and why some Traditions, and History “s almost forgotten, are sometimes occasionally “ brought in, as if they made a part of “ Scripture ?” In the second Book, which treats of the Manner of quoting, he shows, " that the Books of the Old Testament have “ been disposed in a different Order at different “ Times, and have had different Names, " which is the Reason, why a Writer or a “ Book is sometimes confounded with another “ in the New Testament." Besides, he produces several Reasons, “ why the facred " Writers of the New Testament might, and “ even were obliged to alledge the Paffages of “ the Old Testament otherwise than they are “ express’d in the Original, viz. because the
ancient Hebrew Doctors affirm'd, that in “ the Time of the Messias some obscure and “ difficult Passages of Scripture should be « clear'd, and the Impropriety of Words “ mended, the Intricacy of the Stile removed, " Words disposed in a better Order, and a “.myftical Sense drawn out of the literal, that “ the Vail being taken away, Truth might “ plainly appear to every Body.” The Author infers from thence, “that the Jews cannot “ reasonably find Fault with the Apostles for “ putting a spiritual Sense upon several Pas« fages of the Old Testament.” In the next Place he. Nows, “ that the Jewish Doctors “ take a prodigious Liberty in quoting the “ Scripture, and gives us several İnstances of
it.”* The last is very remarkable, and made Mr. SUREN HUSIUS very angry with the