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hidden and mysterious sense that lies concealed under the external mask of certain persons, certain events, and certain actions, which are representa→ tives of the person, ministry, sufferings, and merits of the Son of God.

The method of Cocceius was entirely different from this. He looked upon the whole history of the Old Testament as a perpetual and uninterrupted representation or mirror of the history of the divine Saviour, and of the Christian Church; he maintained, moreover, that all the prophecies have a literal and direct relation to Christ; and he finished his romantic system, by laying it down as a certain maxim, that all the events and revolutions that shall happen in the church, until the end of time, are prefigured and pointed out, though not all with the same degree of evidence and perspicuity, in different places of the Old Testament.

Mosheim.

(See Note on Rev. viii. 1.)

For farther information respecting the doctrine of Cocceius, see Val Alberti Διπλουν καπτα. Cartesianismus et Cocceianismus descripti et refutati, Lips. 1678.

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After Origen and other eminent commentators, Hutchinson asserted, that the Scriptures were not to be understood in a literal, but in an allegorical sense; that even the historical parts, and particularly those relating to the Jewish ceremonies and Levitical law, were to be considered in this light; and he asserted farther, that agreeably to this mode of interpreta

tion, the Hebrew Scriptures would be found to testify amply concerning the nature and person of Jesus Christ.

See an Abstract of Mr. Hutchinson's Writings by the Dean of Canterbury. See also Mr. Jones's Lectures on the Figurative Language of Scripture.

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Swedenborg also asserted that the Holy Scriptures contained an internal and spiritual sense, to which the outward and literal sense serves as a basis or receptacle; this spiritual sense extends to every part of Scripture, except the Acts of the Apostles.

See Burrowes' Encycl. and "the Beauties of E. Swedenborg," translated from the French by R. Socius.

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In the year 1570, Cartwright, a Puritan, raised several objections against the English hierarchy; of which the following are the most striking:

"The offices of the lawful ministers of the church, viz. Bishops and Deacons, ought to be reduced to the apostolical institution; the Bishops to preach the word of God and pray, and Deacons to take care of the poor.

"The names and functions of Archbishops and Deacons ought to be abolished, as having no foundation in Scripture."

No. 2.

Neal's Hist. of the Puritans.

(WESLEY.)

Wesley insisted upon a frequent and regular change of preachers, because he well knew that the attention of the people was always excited by a new performer in the pulpit, "I know," said he, "were

I to preach one whole year in one place, I should preach both myself and my congregation asleep. Nor can I believe it was ever the will of the Lord that any congregation should have one teacher only. We have found, by long and constant experience, that a frequent change of teachers is best. This preacher has one talent, that another. No one whom I ever yet knew, has all the talents which are needful for beginning and perfecting the work of grace in a whole congregation." The institution of the Jesuits allowed an itinerant father of the company to remain three months in a place, unless any other term were specified in his instructions: but Wesley went farther, and thought it injurious both to the preacher and people, if one of his itinerants should stay six or eight weeks together in one place...

See Southey's Life of Wesley, Life of Mr. Wesley by Dr. Whitehead, and another by Dr. Coke and Mr. Moore,

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PHILIPPIANS ii. 6.

(UNITARIANISM.)

Who, though in a divine form, did not think of eagerly retaining this divine likeness."-Wakefield's Translation.

"Who being in the form of God. The form μopon. Its proper signification is an external visible μορφη. appearance. In this sense Christ could not resemble God who is invisible; the word is used there in a figurative sense."

Belsham.

"Who being in the form of God *, did not esteem as a prey this resemblance to God +."-Unitarian Version.

"* Form of God.-Being invested with extraordinary divine powers.'

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Lindsey's Second Address, p. 288.

+ Resemblance to God.-The meaning is, he did not esteem this resemblance to God, these miraculous powers, as his own right, as a property acquired by his own exertions, and for the use of which he was not accountable. He regarded them as a trust committed to him by God, which therefore he was to exercise or to suspend as the purposes of his mission might require. See Belsham's Calm Enquiry, part i. sect. iii. 15, and the references there."

Note to the Unitarian Version.

No. 1.

PHILIPPIANS ii. 10.

"At the name of Jesus, every knee shall bow."

Queen Elizabeth issued the following injunction, A.D. 1559:

"Artic, 52.-In the time of reading the litany, and all other collects and common prayer, all the people shall devoutly kneel; and when the name of Jesus shall be in any lesson, sermon, or otherwise pronounced in the church, due reverence shall be made of all persons with lowness of curtesy, and uncovering the heads of the menkind, as has been heretofore accustomed."

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