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Now pursuant to this first change he reads virgin, according to the Septuagint, and not young woman; tho the original hebrew word (b) signifies, as appears by its use in other places, and by the present context, as he allows, a young woman, who might, or might not be a virgin.

But what will Mr. Jf. get by these changes, except a possible application of words, taken by themselves without their context, to the event of Mary's conception of Jesus? Which will never convince a reasonable man, that the original, obvious, and literal fense os Isaiah, was to prophesy of the conception of Jesus by the virgin Mary.

Nothing will be obtain'd, even by reading (instead of young woman s being with child) virgins being with child: for that expression asserts no miraculous or extraordinary conception, since it does not necessarily imply, that a virgin shall conceive without the concurrence of a man; or, if it does, points not obviously and primarily at the virgin Mary. Nor wilt any thing be obtain'd, by supposing the clause besoremention'd to be dislocated or taken from its proper, place and added to this prophesy, besides the taking away one demonstration out- of several that appear in Isaiah, that

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(b) Erasmus in Matt. s. 30.

the prophet had the birth of a male child of a virgin, or young woman in the time of Ahaz, and not the birth of Jesus by the virgin Mary in his first thoughts. For the whole context will still speak against him, and even in his opinion, not perfectly serve his purpose. For after he has corrected Isaiah as abovemention'd, and after he has divided Isaiah's prophesy into several prophesies 5 and made those prophesies independent of one another, he confesses, that (c) the pre*sent order of the parts of those prophesies and their present coherence and context will still make them look disorder d. Mr. W. must therefore, if he will go on to endeavour to make this quotation pertinent, make further; alterations; for what he has done already, does not, by his own confession, place it to full satisfaction*

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*rhat the Jews' have not corrupted the Old Testament in respeU to the passages cited from thence in the New.

MR.W. endeavours to show, that (d) the Jews have greatly corrupted the Old Testament* and more especially, as to

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the quotations made from thence in the New Testament.

To prove this last point he (e) produces some passages cited by the apostles, which are not apply'd according to the obvious meaning Which they signify in the places where they stand in the Old Testament; some passages, which seem not exactly cited by the apostles; others (/) wanting in the hebrew ; and many (g) passages, such as He Jhall be called a Nazarene3 d?c. which, he lays, are intirely wanting in all copies of the Old Testament. He also urges the following passage of Justin Maktyk to prove his charge against the Jews.

K I would have you know, fays (ti) Justin <c to Trypho, That your Rabbins have in<c tirely taken away many texts of scripture K from that version which was made by w the elders that were with Ptolomy, "wherein it was exprefly declar'd, that this <s Jesus, Who Was Crucify'd, Was God

W AND MAN, AND WAS TO BE CRUCIFY*D

£s And Die. Which texts, because I know, <c that all those of your nation do reject, I <c do not insist upon such inquiries; but shall u content myself in these debates with ma"king use of those texts, that are still ex

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"tant in your allow'd bibles. For as to "what texts I have hitherto alledg'd to you, w you allow of them all; excepting that <c short citation, behold a virgin shall be K with child." Then Try PHo laid, " I <c desire, that you will first tell us, which are "those texts of scripture, that you say have <c been corrupted. To which I reply'd; I <c will do as you desire me. From what <e Esdras explain'd concerning the law of "the paslover, they have taken away this "part of his explication. And Esdras said <c to the people; This paffover is your fa"viowr and your refuge: and if you will "consider it, and it come into your hearts "that we Jhall humble him for a sign, "and afterward jhall believe on him, u then this place Jhall not be made defou late for ever, fays the Lord of hosts. "But if you Jhall not believe on him, £t nor hearken to his preaching, you Jhall

cc And from the words (*) of Jeremiah, tc they have cut off this: I was an (inno~ "cent) lambs that was led to be jacri<c ficd. They devizd devices against "me, faying, Let us cast wood into his "bread, and let us thrust him out of the cc land of the living; and let his name tc be remember d no more. Now this text,

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among the nations.

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"which is taken out of the words of Jerecc Mi Ah, is still found written in some copies, ?c that are in the Jewish synagogues: for they "have taken them away but a little while fc ago; and that on account of the demon-t; stration that arises from them, that the "Jews would take council about Christ K himself, to take him away by crucifying "him i and that aster such council they ec have crucisy'd him. Besides^ they have <c in like manner taken away what follows tc from the words of the fame Jeremiah J cc The Lord, the God of Israel, remem?c bred these of his^ that were dead, that tc were asleep in the dtift of the earth i "and he descended to them, and- preach*d "his salvation to them, They have also "taken away these few short words from ct the Tsalms of David, (k) from the tree% i( For when the words were these, fay ye atneng the Gentiles, that the Lord :buth ?t reign d from the tree; they left it thus, *' fay ye among the Gentiles^ that ftbe "Lord hath reign d" Mr. W. (/) fur> ther supports this charge against the Jews, byproducing a passage from the same JusTin, wherein is contain'd a quotation out of the nrophet Zachary,' which, he fays; is not now to be found in Zachaky. Jus■ i ... v. . Tin's,

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(k.) Pf|'m 4<r. -io.

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