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are every where represented to be a just foundation for christianity. And PAUL expresly fays, that (u) the gospel which was kept secret since the world began, was now made manifest by the scriptures of the prophets (wherein that gospel was secretly contain'd) to all nations, by the means of the preachers of the gospel, who gave the fecret or spiritual fense of those scriptures. Besides, the authors of those books, being convinc'd long before the publication of them, that the gospel was to be preach'd to the Gentiles as well as Jews, must be suppos’d 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 (7) apoftles 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 christianity from (a) the lazo and the prophets, as well as before AGRIPPA. It should therefore feem strange, that books written to all the world by men equally concern'd to convert Gentiles as well as Jews, and discourses made exprefly to Gentiles as well as to Jews,

should

* (u) Rom. 16. 25, 26, (w) Acts 13.15--48. & 26. 22, 23. & 10. 39--.43. () Ib. 24. 14. Ib. 26. 1.6. & 7.22, 23.

should be design d to be pertinent only to Jews : much less to a very few Jews. For (y) from the time the Jews began to allegorize their sacred books (which was long after the captivity) there was an opposition made to that method; and the Sadducees in particular, who were a numerous fect, oppos'd for a considerable time before and in our Saviour's time, the new explications, and profefs'd to follow the pure text of fcripture, or to interpret it according to the literal sense. And tho' the Pharisees, who made up the body of the Jews, (as well as the Elenes) used the allegorical method in the times of Jesus and the Apostles ; yet (3) they in great measure quitted that method, when christianity prevail'd, which was built on that method; and argu'd, as is well known, against the New Testament for allegorizing the law and the prophets. And there has been for a long time, and is at this time as little use of allegory in those respects among them, as there seems to have been during the time the books of the Old Testa. ment were written, which (a) seem the most plain of all antient writings; and wherein there appears not the least trace of a typical or allegorical intention in the authors, or in any other Jews of their times. All the books (6) written by Jews against the christian re

ment

(y) Simon. Hif. Crit. du Vieux Teft. p. 92, 97.

(2) Allix's Judgment of the Jewish Church againf the Unio tarians, c. 23. Sinion. Ib. p. 371. Ib. Hift. Crit. du Nov. Tet. p. 245. Mangey's Remarks on Toland's Na. zarenus, p. 37. Spencer de Leg. Hebr. p. 183.

ligion,

(a) Jenkin's Reaf. Vol. 2. P: 153. Le Clerc. Bib. Univ, tom. 10. 234. Ib. Bib. Cho. tom. 27. p. 391, 392. Cuneus Rep. des Hebr. Vol. 1. p. 377, 378, 395.

(6) Scripta Judæi in Limborchii Amica Collatione ; & WAGENSELII "Tela Ignea Satana, which is a colle&tion of Jewish Books against Christianity, wherein Rabbi Isaac's Mua nimen fidei makes the chief figure.

Some of these are cited and answer'd by KIDDER in' his Second and Third Volumes of his Demonftration of the Messias; and others are cited by Basnage in his Histoire de Juifs. But the most important feem to me to be three Spanish Manuscripts. 1. Fortification de la fe ; which is a translation of the aforefaid Munimen fidei, publish'd by WAGENSEIL. 2. Providentia Divina de Dios con Ifrael, by Saul Levi MORTERA. This MORTERA was the Master of the famous SPINO2A ; and this Work of his is efteem' by the the Jews to be the farewdest booke they have against Christianity. They are forbid, under pain of excommunication, to lend it to any chri. stian, for fear of drawing a storm upon themselves for producing such strong obještions against the christian religion. Wherefore no Copies are to be procur'd of it but by the greatest accidents. 3. Prevenciones Divinas contra la vana Ydolatria de las gentes, by ISAAC OROBIO, who was that learned Jew, that had the fanious Controversy with LIMBORCH, con. cerning the truth of the christian religion mentioned above. He had been, Professor of Philosophy and Phyfick in the Universities of Alcala and Sevil, and was a great Mafter in School-Divinity after the mode of the Spanish

Univer,

ath of the che pbilosophy, al was a greSpanish

ligion, (fome whereof are printed; and Others go about Europe in manuscript) chiefly attack the N. Testament (c) for the allegorical interpretations of the Old Testament therein, and that with the greatest infolence and contempt imaginable on that account, and oppose to them a literal and single interpretation as the true sense of the Old Testament. And accordingly the (d) allegorical interpretations given by chriftian expositors of the prophecies, are now the grand obstacle and stumblinghlock in the way of the conversion of the Jews to christianity. . 2. Secondly, there will be no ground for this distinction, if we consider how much allegory was in ufe: among the pagans; being cultivated by many of the philosophers themselves as well as by theologers; by some as the method of delivering doctrines;

but by (e) most as the method of explaining PS!!

G21: in te* away

. . E T.: i. ;. ':.

. Lniversities. The history, he gave of himself, and especially of his sufferings in the Inquisition to Mr. LIMBOR CH and LE CLERC, is extreamly curious. L'IMBORCH Hift. Inquif. p. 158, 159, 223. LE CLERC, Bib. Univ. tom. 7. p. 289, &c.

(c) Allix's Judgment of the Jewish Church against the Unie tarians, p. 423... * . **

(d) Whifton's Lectures, p. 13. Mangey's Remarks on Toland's Nazarenus, p. 123. ,..'inicia", i

(e.) Cirero De Nat. Deor. 1.2.& 3..Isis :· Le Clere Bibl. Chois. tom. 1. p. So, &c. Spencer de legibus Hebr. p. 9.

gods.

away what, according to the letter, appear'd abfurd in the antient fables or histories of their

Religion itself was deem'd a (f) mysterious thing among the Pagans, and not to be publickly and plainly declar'd. Where fore it was never simply represented to the people, bùt was most obfcurely deliver'd . and vaild under allegories, or parables, or Hierogliphicks; and especially among the (g) Egyptians, Chaldeans, and the oriental nations. Si quis noverit perplexè loqui, loquatur: Sin minus taceat; was a (b) maxim of the Jews, but equally thought right and true by the Pagans. They alle-goriz'd many things of nature, and particularly the heavenly bodies; whence came the saying, tota eft fabula cælum. They allegorizd all their (i) antient fables and stories, and pretended to discover in them the fecrets of natural philofophy, medicine, politicks, and, in a word, all arts and sciences. The works of Homer in particular have furnish'd infinite materials for all forts of allegorical commentators to work upon; .:.:.::.vii Jodti rin: ind 'and

39"** Swatch ?ndo : i(? so se na sladili, . (f) Spencer de legibus, p. 187,.&c.'... inisins

(g) Simon Hift. Crit..des Commentateurs, p. 4.7

(b) Robinfan's Natural History of Cumberland, &c. pt. 2. Introd. p. 9.

Qin, ewigst (i) Clerici Hist. Ecclef. p. 23, 24.

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