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written ; and derive the fingular benefit from that part of it, which treats of the Evidences of revealed Religion. In composing this part, Dr. Clarke is said to have availed himself of the second part of Mr. Baxter's Reasons of the Christian Religion, published in 1667 ; and it would certainly be of use to the reader to peruse that excellent discourse, and to compare it with this of Dr. Clarke.
A Discourse on Prophecy.
This discourse is taken from a Volume of Discourses by John Smith, formerly fellow of Queen's College, Cambridge. The difcourses were published after his death in 1656, and are all of them very valuable, but this is particularly fo: it was translated into Latin by Le Ciere, and prefixed to his Cominentary on Isaiah, &c. The reader will find something on this subject in Vitringa's Observationes Sacræ ; in different parts of the Thesaurus Theologico-philologicus; in Du Pin's Prolegomenes sur la Bible; in Jenkin's Reasonableness of Christianity; in Prideaux's Old and New Testament connected; in Bishop (Villiams's Sermons at Boyle's Lecture; and especially in the first Chapter of Carpzovius Introductio ad libros propheticos; the xxvu Section of which contains a catalogue of such of the Fathers, Rabbins, Lutheran, Catholic, and Reformed writers, as have treated, de Prophetize et Prophetarum natura, causis, differentia, ct affectionibus.
An Ejay on the Teaching and Witness of the Holy Spirit.
The late Lord Barrington rendered great service to Christianity by his Mificllanea Sacra. In the Efsay which is here printed from the first volume of that work, he has explained the Gifts of the Holy Spirit which prevailed in the primitive Church with more precision, and set the Argument in favour of Christianity, which is derived from the Witnels of the Spirit, in a stronger light than any other Author has done. The Subject has been handled by Wbitly in his book, intituled, The Certainty of the Christian Faith, and in his General Preface concerning the divine Authority of the Epistles; by Benson, in his Reasonableness of Chriftianity, and in other parts of his Works ; by Warburton, in his Doctrine of Grace; by Sécker, Tillotson, Chandler, and other Divines, in their Sermons : and indeca it is a subiect wbich defcrves all attention, for whatever contrariety of opinion may take place, concerning the Agency of the Holy Spirit on the Minds of the faithful in the present ftate of the
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. Christian Church, the extraordinary Gifts which were bestowed on the primitive Chriftans are matters of fact which cannot well be controverted, and which, if admitted, prove to a demonstration the Truth of the Christian Religion.
An Esay concerning Inspiration, taken from Doctor
Benson's Paraphrase and Notes on St. Paul's Epistles.
What Dr. Powel has said in his discourse, intitled, The Nature and Extent of Inspiration illustrated from the writings of St. Paul, is very similar to what Dr. Benson has advanced in this short Ellay. Both the Authors suppose the Inspiration of the Apostles to have consisted in their having had the Scheme of the Gospel communicated to them from Heaven; in their having retained, to the end of their lives, the memory of what had been thus communicated to them; and in their having committed to writing, by the ufe of their natural faculties, what they remembered. This subject of Inspiration has been discussed by Tillotson, Secker, Warburton, and other English Divines in their Sermons ; by Le Clerc, in his Letters concerning Inspiration ; by Lowth, in his Answer to Le Clerc; by Wakefeld, in his Essay on Inspiration ; by Caftalio, in a fragment printed at the End of Wetstein's Greek Teftament; by Archbishop Potter, in his Præle&tiones Theologicæ; by Dr. Middleton, in the second Volume of his Miscellaneous Works; by Jenkins, in his Reasonableness of Christianity ; by Da Pin, in his Prolegomenes sur la Bible; by Calmet, in his Dissertation sur l’Inspiration, printed in the eighth Volume of his Commentary on the Bible: in this Dissertation Calmet cnumerates the Sentiments of a great variety of Authors on the Manner of Inspiration ; and to those Authors i would refer the Reader who is desirous of full information on this Subject.
An Essay concerning the Unity of Sense: to sew that no Text of Scripture has more than one single Sense
. p. 481.
This is prefixed to Dr. Benson's Parachrase on St. Paul's Epistles. St. Augustine, in the first Chapter of his twelfth Book contra Fauftum Manicheum, says-Fauftus alerted that, after the most attentive and curious Search, he could not find that the Hebrew Prophets had prophesied concerning Chrift; and Celfies, as it is related by Origen, introduced a few affirming, that the Prophecies, which were gene3
rally applied to Chrift, nright more fitly be applied to other Matters : 1 other Enemies of the Christian name, in the first ages of the Church,
strongly objected to the pertinency of adducing the Old Testament Prophecies, as proofs that Jesus of Nazareth was the Meffiah.
On the other hand, fome of the ancient Fathers (not content with Thewing, that a great many prophecies respected the Messiah, and received a direct and full accomplishent in the Person of Jefas of Nazareth) maintained that almoft all the predi&tions and historical Events, mentioned in the Old Teftament, had an indirect and typical relation to his advent, character, or kingdom.
Grotius is said (though the fact may be questioned) to have beent the first Interpreter of Scripture, who distinctly thewed, that the greatest part of the Prophecies of the Old Testament had a double sense, and have received a double accomplishment. He maintained that the Predictions, even of the Evangelical Prophet Ilaiah, related in their primary and literal sense to the times and circumftances of the Jewish People, but that they respected the Messiah iu a secondary and allegorical Sense. Limborch, in his Commentary on the Acts of the Apostles, accedes to the Opinion of Grotius in these words-scête à doctissimis interpretibus oblervatum eft, paucissima effe apud Prophetas vaticinia, quæ direétè et fenfu primo de Domino Jesu loquuntur; fed plerisque duplicem ineffe fenfum, literalem unum, olim in tvpo imperfectè, alterum myfticum, in Domino Jesu plenè et perfectè im.pletum.
Father Baltus, a Jesuit, in the Year 1737, published his Difense des Propheties de la Religion Chretienne ; in this work he purposely examines and refutes the Opinion of Grotius at great length; and shews that the most ancient Fathers of the Church, as Juliin Martyr, Tertullian, Origen, &c. never thought of interpreting the Prophecies of the Old Testament in a double Sense; but applied them in their literal meaning to the Messiah. Whifon, in his Sermons preached at Boyle's Lecture in 1707, had supported the same fentiment before Baltus : hie strongly contended that " the Prophecies “ of the Old Testament at all appertaining to the Meffiah, particu
larly those which are quoted as Testimonies and Arguments in “ the New Testament, do properly and solely belong to the Meflialı, • and did not at all concern any other person.” In 1710, Arcbdeacon Clagget animadverted on this notion of Whillon, and undertook the Vindication of thole Christian Commentators who had explained fome prophecies concerning the Mefiah as not solely relating to him, in a Treatile, intituled, Truth defended and Boldnes in Error rebuked.
In 1724, Collins published, a Discourse on the Grounds and Reafons of the Christian Religion, in which he revived the Objectionsof Fauftus, Origen, and such other early writers against Christianity, as had endeavoured to prove that the Prophecies of the, Old Testament had no direct relation to Jesus Christ. I refer the Reader to Leland's View of the Deiftical Writers, and to Fitricius' Lux Evangelica, for an Account of the several Answers which were pub
lished to this and to another work of the same Author, intitled,