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Ε N written ; and derive the singular 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.
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 hy Le Clerc, and prefixed to his Commentary 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 Bithop IVilliams's Sermons at Boyle's Lecture; and especially in the first Chapter of Carpzovius Introductio ad libros propheticos ; the xxvIII Section of which contains a catalogue of such of the Fathers, Rabbins, Lutheran, Catholic, and Reformed writers, as have treated, de Prophetiæ et Prophetarum natura, caufis, differentia, et affectionibus.
An Elay on the Teaching and Witness of the Holy
The late Lord Barrington rendered great service to Christianity by his Miscellanea Sacra. In the Effay which is here printed from the first volume of that work, lie has explained the Gifts of the Holy Spirit which prevailed in the primitive Church with more precision, and set the Argument in favour of Chriftianity, which is derived from the Witncis of the Spirit, in a stronger light than any other Author has done. The Subject has been handled by 1/hitby in his book, intituled, The Certainty of the Chriftian Faith, and in his General Preface concerning the divine Authority of the Epistles ; by Ben; on, in his Reasonablenets of Chriftianity, and in other parts of his Works; by Warburion, in his Doctrine of Grace ; by Sécker, Tillotsori, Chandler, and other Divines, in their Sermons : and indeed it is a subject which deferves all attention; for whatever contrariety of opinion nay take place, concerning the Agency of the Holy Spirit on the Minds of the faithful in the prefent state of the
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 Paraphrafe 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 Effay. Both the Authors suppose the Inspiration of the Apostles to have confifted 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 use 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 Wakefield, in his Essay on Inspiration; by Caftalio, in a fragment printed at the End of Wetstein's Greek Teftament; by Archbishop Potter, in his Prælectiones Theologicæ; by Dr. Middleton, in the fecond Volume of his Miscellaneous Works; by Jenkins, in his Reasonableness of Christianity ; by Du Pin, in his Prolegomenes sur la Bible ; by Calmet, in his Differtation sur l'Inspiration, printed in the eighth Volume of his Commentary on the Bible : in this Dissertation Calmet enumerates the Sentiments of a great variety of Authors on the Manner of Inspiration; and to thole Authors I would refer the Reader who is desirous of full information on this Subject.
An Esay concerning the Unity of Sense: to shew that no
Text of Scripture has more than one single Sense. p. 481.
This is prefixed to Dr. Benson's Paraphrase on St. Paul's Epistles. St. Auguftine, in the first Chapter of his twelfth Book contra Fauflum Manicheum, says-hauftus aflerted that, after the most attentive and curious Search, he could not find that the Hebrew Prophets had prophesied concerning Chrift; and Celfus, as it is related by Origen, introduced a few affirming, that the Propliecies, which were gene3
rally rally applied to Christ, night more fitly be applied to other Matters : other Enemies of the Chriftian name, in the first ages of the Church, strongly objected to the pertinency of adducing the Old Teitament Prophecies, as proofs that Jesus of Nazareth was the Messiah.
On the other land, fome of the ancient Fathers (not content with shewing, that a great many prophecies respected the Messiah, and received a direct and full accomplishent in the Person of Jesus of Nazareth) maintained that almost all the predictions and historical Events, mentioned in the Old Testament, had an indirect and typical relation to his advent, character, or kingdom.
Grotius is said (though the fact may be questioned) to have been the first Interpreter of Scripture, who distinctly thewed, that the greatest part of the Prophecies of the Old Testament had a double fense, and have received a double accomplishment. He maintained that the Predictions, even of the Evangelical Prophet Ifaialı, related in their primary and literal fente to the times and circumstances of the Jewish People, but that they respected the Mefliah 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-rectè à doctiflimis interpretibus oblervatum est, paucilima eífe apud Prophetas vaticinia, quæ directè et sensu primo de Domino Jesu loquuntur; sed plerisque duplicem inesse sensum, literalem unum, olim in typo imperfectè, alterum myfticum, in Domino Jesu plenè et perfectè irr.pletum.
Father Baltus, a Jesuit, in the Year 1737, published his Defense des Propheties de la Religion Chretienne; in this work he purpofely examines and refutes the Opinion of Grotius at great length; and shews that the mott ancient Fathers of the Church, as Justin 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 Meffiah. Whilion, in his Sermons preached at Boyle's Lecture in 1707, had supported the same fentiment before Baltus : he strongly contended that “ the Prophecies “ of the Old Testament at all appertaining to the Messiah, particu
larly those which are quoted as Testimonies and Arguments in " the New Testament, do properly and solely belong to the Meffiah, " and did not at all concern any other person.” In 1710, Arcbdeacon Clagget animadverted on this notion of Whision, and undertook the Vindication of those Christian Commentators who had ex. plained some prophecies concerning the Meffiah as not folely relating to him, in a Treatile, intituled, Truth defended and Boldre's in Error rebuked.
In 1724, Collins published, a Discourse on the Grounds and Reafons of the Christian Religion, in which he revived the Objections of Fauftus, Origen, and such other early writers against Chritianity, as had endeavoured to prove that the Prophecies of the Old Tettament had no direct relation to Jesus Christ. I refer the Read:r to * Exland's View of the Deistical Writers, and to Fabricius' Lux Evangelica, for an Account of the several Answers which were pub
lished to this and to another work of the fame Author, intitled, The Scheme of literal Prophecy considered. Bishop Warburton also, in the sixth Book of The Divine Legation of Moses, has answered what Collins had objected against a second Sense of Prophecy : lastly, Doctor Jortin, not to mention some learned Authors who are still alive, and who have written very ably on Prophecy, has given us some very judicious Observations, both con. cerning Prophecy in general, and concerning a double Sense af fome Prophecies, in the first Volume of His Remarks on Ecclefiaftical History: