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[2.] Secondly, he conceives Matthew alluded also to this Passage of ISAIAH, (k) And there mall come forth a Rod out of the Stem of Jesse, and a Branch (Netser ) shall grow out of his Roots. Where the Argument lyes in the Word Netser ; which is by the Hebrew Doctors call’d, an Argument drawn from the Similitude of Words, without Regard had to the Sense of the Place; the Term Netser approaching to, and therefore enigmatically signifying Nazarene. So that Jesus's dwelling at Nazareth, which intituled him to the Name Nazaréne, fulfill'd the Prophesy, He shall be calld a Nazarene, or Netser.
[3.] Thirdly, he cites another (1) Text, wherein the Messias is call’d. Tlemah, That is to say, a Branch. Now the Word TseMAH having the fame Signification with Netfer, Netser may be put in the Room of Tsemab, whereby the Prophet may be faid to call the MESSIAS Netser, which is to call him Nazarene.
These Texts of the Old Testament are some of those, which my Author, after the Jewish Doctors, supposes reserved for Explanation till the Times of the MESSIAS; when the Enigmas contain'd in them were to be unriddled, or the Prophesies contain'd in them were to be shown to be fulfill'd.
IV, The next Prophesy cited by me as not fulfill'd literally, but mystically and allegorically, is contain'd in our Saviour's (m) making
ki I'aiahı, 11. 1. See Lightfoct's Works, Vol. 1. p. 498. Vin Zach. 6. 12. (11) Matt. 11. 14.
JOHN John the Baptist to be the ELIAS prophefy'd of as to come before the MESSIAS. My Author (n) says, there was a Tradition among the Jews, that ELIAS was to come before the MESSIAS; and because He was not come,
could not believe the MESSIAS was come. Jesus knowing This, told them, that JOHN the Baptist was the ELIAS; who was very justly to be deem'd ELIAS, as having the (0) Virtues of ELIAS. And to confirm this Interpretation, my Author refers to (p) one of his Theses, where he shows, that, by proper Names, the Jews did not always mean those very Perfons, who are so named, but those, who resemble them in their Lives and Actions...
V. As to the Prophecy of ISAIAH, cited by Jesus (9) as fulfill'd in the Jews of his Times, By bearing ye shall bear, and hall not understand; That, according to my (r) Author, is fulfill'd as typifying, like all the Jewish History, something to happen in the Times of the MesSIAS. For the Ignorance and Obstinacy of the Jews being the fame in our Saviour's Time as in the Time of the Prophet ISAIAH, was the Anti-type to the Type, or the Completion of Isaiah's Prophefy.
Thus, I hope, I have given such a State of the Case from (s) SURENHU'S IUS, as may qualify the Readers to judge of that Scheme and its Rules, which the Apostles follow'd in
(n) Surenbusius, p. 329–331. (o) See Luke 1. 17. (0) 15 Thes. de Modis interpretandi. (9) Matt. 13. 34, 35.
ir Surenhufius, p. 241, 242. (s) See Oakley's Letter at the End of Wotton's Preface to Miscellaneous Discourses, &c.
arguing from the Old Testament, and to understand the Force of the Apostles Arguments, which were grounded thereon. But if not ; Í refer them to the Treatise itself of SurenHUSIUS,; wherein the most ingenious and learned Author has set in the justest Light the Rules of Reasoning used by the Jews and follow'd by the Apostles, and shown the Pertinency of all the Quotations made by the Apostles from the Old Testament, according to those Rules; and consequently has truly defended Christianity, by showing how the Apostles grounded it on the Old Testament, beyond what any Author ever did before him. It is indeed pofsible, that in the Application of the Jewish Rules, of Interpretation and Reasoning, to the Passages cited and urged by the Apostles out of the Old Testament, he may not always have hit upon those peculiar Rules, which the Apostles had, in every Citation, more particularly in View ; for many of those Rules will equally serve the same Purpose; and therefore those, which he does not on some Occasions make Use of, may have been the Rules, which the Apostles had in View, as also those, which he does make Use of, may not sometimes be the Rules, which the Apostles had immediately in View. But yet nothing can be plainer, from the Reasonings of the Apostles, and from the common Way of Reasoning used among the Jews, known both by their Practice and Rules, as they are both explain'd with the greatest Clearness by SurENHUSIUS; than that the Apostles, who manifestly argued not by
fcholaftick Rules, and interpreted not the Pofsages they cited out of the Old Testament according to the obvious and literal Sense they bore therein, did proceed by such (t) Rules as are set forth by him.
An Answer to an Objection, that the allego
rical Reasonings of the Apostles were not design'd for absolute Proofs of Christianity, but for Proofs ad Hominem, to the Jews, who were accustom'd to that Way of Reasoning.
IT may be objected, from divers learned 1 Authors, to what I have advanced, “ that “ Christianity is not grounded on the pros phetical or other Quotations made froin the “ Old in the New Testament ; but that those
Quotations, being allegorically apply'd by " the Authors of the New Testament, are “ only Arguments ad Hominem, to convince “ the Jews of the Truth of Christianity, who « allow'd such a Method of arguing to be “ valid ; and are not Arguments to the Rest « of Mankind.” .
To which I anfwer ;
1. First, that this Distinction is the pure Invention of those, who make the. Objection, and has not only no Foundation in the New
(t) Le Clerc Bibl. Chois. Tom. 25. p. 413..
Testament, from whence only it should be taken, but is utterly subverted by it. For the Authors of the Books of the New Testament always argue absolutely from the Quotations they make out of the Books of the Old Testament. Moses and the Prophets are every where represented to be a just Foundation for Christianity. And Paul exprelly says that (u) the Gospel, which was kept secret fince the World began, was now made manifest by the
Scriptures of the Prophets (wherein that Gofpel was secretly contain'd) to all Nations, by the Means of the Preachers of the Gospel, who gave the secret or spiritual Sense of those Scriptures. Besides, the Authors of those Books, being convinced long before the Publication of them, that the Gospel was to be preach'd to the Gentiles as well as Jews, must be supposed to design their Books for the Use of all Men, for Gentiles as well as Jews. To both whom therefore they reason'd allegorically in those Books; as particular (w) Apostles also did in their Sermons, therein recorded, with greater Success on Gentiles than on Jews; and as Paul did before Felix, when he said, he took his Heresy or Christianity from (x) the Law and the Prophets, and as He did also before AGRIPPA. It should therefore seem strange, that Books written to all the World by Men equally concern'd to convert Gentiles as well as Jews, and Discourses made exprelly
() Rom. 16. v. 25, 26 .(w) Acts 13. v. 15–48. c. 26. v. 27, 23. c. 10.v. 39-43. (x) Ib. 24. 14. Ib. 26. v. 6, 7, 22, 23.