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4. The fourth is, "adding fome letters and "taking away others."

5. The fifth is, " tranfpofing words and ❝ letters."

6. The fixth is, " dividing one word into

❝ two.

7. The feventh is, "adding other words

to those that are there, in order to make "the fenfe more clear, and to accommodate "it to the subject they are upon; as, is ma"nifeft, is done by the apostles throughout "the New Testament."

8. The eighth is, "changing the order of "words; which he fhews to be done in many places of the New Testament.'

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9. The ninth is, "changing the order of "words, and adding other words; which are both done by the apoftles in citing "paffages out of the Old Teftament."

10. The tenth is, "changing the order of "words, adding words, and retrenching "words; which is a method often us'd by " PAUL.

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Thus by a moft lucky accident of Mr. S uRENHUSIUS's meeting and conference with a learned allegorical Rabbin, are the rules, by which the apostles cited and apply'd the Old Testament, discover'd to the world; to which they had been for feveral ages loft, as has been obferv'd from the rev. doctors STANHOPE and JENKIN, above-mention'd. Which

confe

conference feems not, in its nature and confe quence, much unlike that between LUTHER and the devil. LUTHER reports himself to have had frequent conferences with the de vil; in one of which he pretends he receiv'd from him the arguments for the abolition of the facrifice of the mafs, which he urges in his book, De Abrog. Miff. Privat. The Rabbin establishes christianity; and the devil proteftantifm!

X.

The nature of allegorical reafoning further Shewn by application of it to feveral particular inftances cited from the Old Teftaftament and urg'd in the New Teftament.

T

O compleat this account of the nature

of myftical or allegorical reasoning, I shall conclude with fhowing, how my author applies fome of the Thefes laid down by him in his three first books to the prophefies cited above by me as not literally, but myftically fulfill'd.

1. The first prophefy is contain'd in these words of MATTHEW, (m) all this was done, that it might be fulfill'd, which was spoken by the prophet, saying, behold a virgin

(m) Mätt. 1, 22, 23.

"fhall

"fhall be with child, and shall bring forth a "fon, and they fhall call his name I M M A

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Mr. SURENHUSIus (2) obferves, that MATTHEW urges the quotation from the prophet, as a confirmation of what is faid, juft before (a) by the angel to JOSEPH. As if the angel bad faid, "what I have faid to you concerning your wife MARY being with "child by the Holy Ghoft, ought not to ap pear fo wonderful and unheard of a thing to you; for it was foretold of the Lord, "by the prophet ISAIAH, that a virgin fhould "be with child without the concurrence of

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a man, whofe off-fpring fhould be call'd IMMANUEL. This paffage ought not to "have been unknown to you, but fince you "did not know it, I refer you to it, and bid "you carefully confider it, that you may "more cafily apprehend the unusual concep"tion of your wife MARY, and take her "home to you." And he proves this to be the fenfe from the form of quoting, For he obferves, that the form of words "that "it might be fulfill'd which was fpoken," often (p) fignifies, according to the gemarick doctors, "that it might be confirm'd which "is faid." So that the fenfe of the place is

as

(0) Matt. . 26.

(n) Surenhufius, p. 150, 151.
(p) Thefis 2da de formulis allegandi.

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RY,

as if the evangelift had faid, " By this means, by what has now happen'd in MAis confirm'd this place of ISAIAH, " where it is foretold, that a virgin fhall "conceive without the concurrence of a man. And he adds, that the defign of the evan gelift was not to oppose the Jews, and prove to them, that Jesus was the true MESSIAS but to fhew to thofe, who did believe Jesus to be the true MESSIAS, how the whole divine (q) oeconomy of former times, having always the CHRIST, as it were, in view, bad form'd all things to refemble him. Which notion (r) my author fuppofes to have prevail'd always among the Jews, and makes to be the general key, whereby to underftand all the Old Teftament, and especially this prophefy before us, which he explains at large by this key, as we shall see by and by. So that the reader may obferve how the virgin's conception in Ifaiah, as apply'd by MATTHEW, relates to the virgini MARY in an allegorical fenfe, viz. as a type, like all the ceremonies of the law, and the paffages of history in the Old Testament, which are all deem'd types of Jesus, as reprefenting beforehand what he was to go through and ordain; and, in particular, like

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(q) 1 Pet. 1. 20. 2 Cor. 10. 11. Gal. 4. Eph. . (r) Surenhufus, p、 159, 160,

like (S) SARAH's conception in her old age of ISAAC, which by the ancients and moderns is made a type of the virgin MARY'S CONception of Jesus; like (S) ABRAHAM offering up ISAAC, which was a type of CHRIST'S being offer'd up on the crofs; like (s) ISAAC's carrying the wood on his fhoulders, which was a type of CHRIST's carrying his crofs; and like the (s) lifting up of the brazen ferpent in the wilderness, which was a type of CHRIST's being lifted up on the cross.

But this most important prophefy being, as it lies in ISAIAH, and as it is referr'd to the conception of the virgin MARY, fubject to very great difficulties, and much objected to by the Jews (all whofe objections Mr. SURENHUSIUS endeavours to answer and obviate at large), I fhall draw the fubftance of what he fays into an explication and defence of the whole prophefy, fetting down the words of ISAIAH in one column, and SURENHUSIUS'S explication and defence in another.

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(3) Lefley's Truth of Chrift. demonst. p. 132, 133. Jenkin's Remarks on Whifton's Sermons, p. 54, Ib Reasonableness of Chrift. Rel. Vol. 1. p. 235.

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