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SURENHUSÍUS.

• caufe God propofed That as the Means of performing his Promife; for whofoever defigns an End, defigns fome Means to effect it) after this manner. He, who is willing to give, and can give, and certainly will give in Time, more, he is willing to give, and can give, and will give lefs. But the Preservation of the House of DAVID, to the Times of the MESSIAS, and bringing him into the World at a fix'd Time is a greater and more ex'cellent Good than the Prefervation of AHAZ ' and his People. If there'fore God would fulfil that Promife, much more 'would he fulfil This. Be

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SURENHUSIUS.

'MESSIAS, which was 'the Bafis and Foundation ' of them. Lastly, the • Promise of the MESSIAS comprehended in it, that the Land should be forfaken by the two Kings; ' and therefore both a 'MESSIAS to be born of a Virgin, and present • Deliverance were pro'mised to the Jews by the Prophet.

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II. The fecond Prophecy mention'd by me was, out of Egypt have I call'd my Son; which MATTHEW applies (b) to JESUS's Coming out of Egypt, and introduces with the fame Form of Quoting ufed in the preceeding Prophecy, that it might be fulfill'd, which was poken of the Lord by the Prophet faying.

1. Firft, Mr. S. (c) fays, that it appears, by the Form of Quoting used, that the Words of HOSEAH, which relate primarily to the Children of Ifrael's being call'd out of Egypt, are confirm'd by JESUS's Coming out of Egypt; That is, the Coming of the Children of Ifrael out of Egypt was a Type or Figure of JESUS's Coming out of Egypt; and fo the latter confirm'd the former.

(6) Surenhufius. p. 182, 183.

(c) Ib. & l. 1. Thes. 2. 2. Secondly,

2. Secondly, he fays, the Jewish Doctors are used to detach Paffages from their Connection, and put a Senfe upon them, which has no Relation to what goes before or follows after, as he shows in Thefis 9, 1. 1.

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3. Thirdly, the Words of the Prophet are, d) when Ifrael was a Child, then I loved him, and called my Son out of Egypt. By which my Author thinks, that the Prophet marks out the Time of the Coming of CHRIST, and may be thus understood. "When the People "of Ifrael were in their Infancy as to Light,

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(which happen'd in the Time of our Lord, "when Religion was wholly corrupted by falfe "Traditions) God called his Son out of Egypt

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to preach the Gofpel in Judea." And this Anfwer he thinks ought to fatisfy the Jews, being fuited to the Manner of explaining Scripture used by the Jewish Doctors, whom MATTHEW follow'd. But if this laft be not deem'd fatisfactory, Mr. S. has another Way of drawing out the allegorical Senfe, which he wants for his Purpose, or would find out; and thus he interprets MATTHEW citing the Prophet. "You Jews know, that the Prophet HOSEAH

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fays, when Ifrael was a Child, then I loved "bim, and called my Son out of Egypt; which "Words feem, according to their Letter, to "relate to the Children of Ifrael; but I will

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explain them to you in a more useful Manner, which is by you call'd Allegory. I grant, indeed, that the Children of Ifrael (e)

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cr may in a Sense be call'd the Son of God or "of the Lord; but if you can believe it, that

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very JESUS CHRIST, who was born among you at Bethlehem, he, I fay, is properly the "Son of God, who almoft in the fame Manner as the Children of Ifrael were obliged to go into Egypt on Account of the Famine, was obliged to go thither to avoid the Tyranny of HEROD. So that you may fee, for the Confirmation of your Faith, that "This did not befal the MESSIAS by Chance, "but by divine Appointment, as it happen'd " formerly to your Fathers. Wherefore the "the Prophet faid, that the Lord call'd his "Son out of Egypt, and That at a Time when

you, in Refpect of true Religion, were in a "State of Infancy. Befides, the Form of

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Quoting used on this Occafion, that it might "be fulfill'd, which was spoken of the Lord by "the Prophet, always (ƒ) refers to a mystical "Senfe hid under the literal one. But to say "all in a Word, the People of Ifrael were "the first born adopted Son of God, and JESUS was the natural Son of God."

III. The third Prophefy mention'd by me, as not literally fulfilled, is contain'd in these Words, (g) And he came and dwelt in a City call'd Nazareth, that it might be fulfill'd, which was fpoken by the Prophet, "He fhall be call'd

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a Nazarene." Which Prophefy is found by SUREN HUSIUS in three Places of the Old Testament, and very ingeniously explain'd

(L. 3. Thef. 14.

(g) Matt. 2: 23.

by

by him; tho' it feems not to occur any where.

[1.] First, he observes, (b) that the Prophets not only foretold Things by Types and Allegories, but by Enigmas. They foretold Things by the former, when the Things themfelves were imply'd without any Change of Words; and they foretold by Enigmas, when the Things were to be found out by a Change of Words; and when a Prophesy of one or the other Sort was accomplish'd, the Jewish Doctors used to say, that it might be fulfill'd, which was spoken. This being fo; ISAIAH ( having foretold, that the MESSIAH fhould dwell in Galilee, it was almost the fame Thing, as if he had faid, the MESSIAH fhould dwell at Nazareth, which was a City of Galilee. It being thus foretold, that the MESSIAS was to dwell at Nazareth, it is thereby imply'd, that he should be intituled to, or call'd by the Name Nazarene; for, tho he was never call'd a Nazarene, yet being intituled to that Name by dwelling at Nazareth, it was prophefy'd, He fhall be call'd a Nazarene; to be call'd by a Name being all one as to be intituled to a Name. This enigmatical Prophefy therefore of the MESSIAS's being to dwell in Galilee, rightly understood, was as much as to fay, He shall be call'd (or intituled to the Name) Nazarene; which was fulfill'd by JESUS's dwelling at Nazareth.

(b) Surenbufius, p. 195–204:

(i) Ifaiah, c. 9.

F 2

[2.] Secondly,

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