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Evas Spoken by JEREMY the prophet, Saying, “And they took the thirty pieces of silver, " the price of him, that was valu’d, whom " they of the children of Israel did value; « and gave them for the potter's field, as the « Lord appointed me."

, Now this quotation is not in JEREMY the prophet, but is (m) thought to be in ZachaRY; where, according to its literal and obvious sense, it bears not that meaning, which $t. MATTHEW, puts upon it; and where in Mr. W's opinion, () it hardly bears ang good sense at all. :

What is it now. Mr.W. does on this occasion? ..

He believes, 6) that St. MATTHEW. cited what was then in his copy, not out of ZACHARY, but JEREMY : and he believes, that not only this predi&tion, brit several others, now inserted in ZACHARY, really belong to JEREMY. Belief is a notable proof ! But granting this prophesy, now to be found in ZACHARY; did, in St. MATTHEw's time, exist in JEREMY'; why does he not plant this quotation in some particular place of JEREMY ? For till that be done, we cannot judge of the pertinency of it. To fuppose it pertinent without giving it a place in JE

REMY,

:

(m) Whistoñ, Ib. p.94: : Zach. 11.3, 1 2.
(n) Whifton; Ib. p. 95. (o) p. 94.

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REMY, is to beg the question about the pertinency of the apostles quotations in their literal fenfe. He says, the quotation is (p) good Sense, as it is cited in St. MATTHEW. "But how does that show it to be apply'd according to the literal sense it bears in JEREMY? And yet this is all Mr. W. does towards placing this quotation, or restoring the true text of JEREMY, in this instance.

But to set the matter of this quotation in its due light, and effectually to confute any chimerical scheme of placing this quotation in our present book of JEREMY, or in any other authentick book of JEREMY ; it appears, that it cannot be plac'd in him, but by fuch a method as will place any quotations, or prophesies, in him. For the quotation was made from an Apocryphal Book, afcribd to JRREMY, as JEROM (@) assures us, who fare and read that Apocrypbal Book.

I add here, by the way, that the Syriac and Perfic versions, and those other copies of St. MATTHEW, which have (r) not the name of the prophet, but barely mention the prophet, leem corrupted on purpose ta make St. MATTHEW not guilty of citing Je

K EMY

(p) Whilon's Essay, p. 95...
(9) Hieren. apud Grabe Spicil. Śec. I. p. 13$.

(r) Kidder's Demonft. of the Mefias, Vol.a. p. 1.96, 1976 ,

REMÝ falfely; the translators or transcribers, either not knowing whence St. MATTHEW had this citation, or thinking that St. M*T* THEW should not have cited a book forgd under JEREMY's name, as a book of the pro phet JEREMY.

3. A third prophely, which Mr.W. endeavours rightly to place and regulate in the Old Teftament, so as to make it pertinently apply'd, is the famous propbefy cited by St. MAT. THEW, “ Behod a virgin fhall be with “ child, C.

He owns, (s) that the words cited by St. MATTHEW, “Behold a virgin fali be “ with child, and shall bring forth a fon, " and shall call his name Immanuel,” as they stand in the Hebrew and Septuagint of ISAIAH, do include fuch an additional clause as secms no way applicable to the Messiah; and so occasions the Jews to triumph, as if the prediction were meant not of a virgin, but only of a young 2000man in the days of Ahaž. For so runs the context, as he says, in the Hebrew; and the present Septuagint for the main agrees to it : (t) “ And the Lord' added to speak “ unto AHAZ, saying, Ask thee a sign of “ the Lord thy God. Ask it either in the

6 deep,

(1) Whiston's Ejay, &c. p. 229, &c. Matt. 1. 23. (d) Isaiah 7.10- 16.

a deep, or in the height above. But AHAž “ faid, I will not ask ; neither will I tempt “ the Lord. And he said, Hear ye now, "O house of Dayid, is it a small thing for “ you to weary men? But will ye wearý « my God also? Therefore the Lord himç felf shall give you a sign: Behold, a vir“gin shall conceive, and bear a son, and « shall call his name IMMANUEL. Butter 6C and honey shall he eat that he may ç know to refuse the evil; and chuse the “ good. For before the child shall know tó c refuse the evil, and chuse the good, the « land that thou abhorrest shall be forsaken « of both her kings.”

Upon which passage Mr. W. (12) thus argues. What has the birth of the Messiah, the true IMMANUEL of a virgin, 'to do with the birth of another child, before whose coming to years of discretion, Resin king of Syria, and Pekah king of Israel were to leave the land of Juda in the days of king Ahaz? And therefore to make this quota tion of St. MATTHEW pertinent, Mr. W. strikes out, by mere force of criticism and conjecture, and without any foundation from pretended various readings, these words, which he calls an additional clarife, and

which

in) Whistòns Éjjay; $c. . 230.

which plainly limit the prophesy to a short time to come ; (2) Butter and honey Mall he eats that he may know to refuse the evil and chuse the good. For before the child Jhall know to refuse the evil and chuse the good, the land that thou abhorrest Mall be forsaken of both ber kings. I fay, by the mere force of criticism; for as to his pretences, that, in the copies (06) used by Jus-, TIN MARTYR and TERTULLIÁN, the text of Isaiah is not wholly in the same order wherein it now is; and that the apostolical constitutions quote a part of the text of ISAIAH; not as it is in the present copies ; I answer, 1. That whatever variations from the Septuagint there may be in Justin's and TERTULLIAN's quotations of this chapter of ISAIAH, the additional clause, which destroys the literal application of the prophesy to Jesus, appears in its place, both in (y) Justin and (z) Tertullian: and seconda ly, I answer, that the (a), apoftolical constitutions cite only one verfe of IsaJaH, viz. the 14th, without a word about what preeedes or follows.

Now

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(w.) Isa: 7. v. 15,16.
(x) Whifton's Ésay, Sc. p: 232.
(9) Juftini Opera, p. 262, 290.
(z) Tertulliani Opera, p. 1956
pa) Conft, l. 5: p. 321.

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