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and bare a son, who was nam'd (k) IMMANUEL; after whose birth, the projects (1) of Rezin and PEKAH were foon confounded, according to the prophefy and sign given by the prophet. Tots 3

And the prophet himself puts it palt difpute, by express words, as well as by his whole narration, that his own child was the Jign mention’d, when he says; (m) Behold I and the children, whom the Lord hath giten me, are for signs and for wonder's in Ifrael; from the Lord of bosts, that dwellet bilire mount Sioni. in titrip

This is the plain drift and design of the prophet, literally, obviously, and primarily understood; and thus is he understood by one of the most judicious of interpreters, the great Grotius. Indeed, to understand the prophet as having the conception of the virgin Mary and birth of her fon Jesus lite rally and primarily in view, is a very great (5) absurdity, and contrary to the very in tent and delign of the fign given by the prophet. For the sign 6) being given by the prophet to convince Ahaz, that he brought à message from the Lord to him to assure him that the two' kings should not succeed wings and sound on Csató ciston against

1:6k) See Grotius in Mart. 1x 22.") (1) Ifa. 8. 8.10. 15. 7. 14. & 8. 4. () Ib. v. 19. (n) White in hunc locum, & Pref. p. 20. ( lfa. 7. 14. & 8.4,

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against him ; how could a virgin's concep tion and bearing a fon seven hundred years afterwards, be a sign to Amaz, that the prophet came to him with the faid message from the Lord ? And how useless was it to Ahaz, as well as absurd in itself, for the prophet' to fay, (p) Before the child, börn seven hundred years hence, shall distinguifh between good and evil, the land shall be forfaken of both her kings ? which should seem a Þanter instead of a sign. But a prophesy of the certain birth of a male child, to be born within a year or two, seems a proper fign; as being not only what could not with certainty be foretold, except by a person infpir’d by God; but as immediately or foon coming to pass, and consequently evidencing itself to be a divine fign, and answering all the purposes of a fign. And such a sign is agreeable to the divine conduct on the like occasions. God gave (9) GIDEON and (n.) HÉZÉKIAH immediate figiis to prove, that he spoke to them; and that the things promis'd to them shoủld come to pafs. Had he given them remote jigns, how could they have known, that the higns themfelves would ever have come to pass ?' And how could those signs evidence any thing ? Those signs would


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have stood in need of other signs to manifest, that God would perform them in time..

This prophesy therefore not being fulfill'd in Jesus according to the literal, obvious, and primary sense of the words, as they stand in Isaiah ; it is suppos'd, that this, like all the other prophesies cited by the apostles, is (s) fulfill'd in a secondary, or typical, or mystical, or allegorical sense ; that is, the laid prophesy, which was then literally fulfill'd by the birth of the prophet's son, was again fulfill'd by the birth of Jesus, as being an event of the fame kind, and intended to be signify'd, either by the prophet, or by God who, directed the prophet's speech. I fay, like all other prophesies cited by the apostles, not only upon having myself particularly consider'd all those prophesies, but upon what I find asserted by an eminent divine, who says, (t) 'Tis pollible in the confideration of single prophesies to find out Some other person or etent, (besides Jesus and the matters relating to him) to which these might be adapted without great violeuce to the text. And this suppos'd allegory or obfcurity (which indeed reigns in all prophelies that ever were, whether Pagan, Jewith, Christian, or Mahometan, that have


........ **

(1) Le Clerc Bib. Univ. Tom. 20. p. 54. ,
(t) Stanhope's Boyl. Lect. Sermi 7.1701. p. 27.

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