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The Reasonableness of Christianity, as delivered in the

Scripture. By John Locke, Esq. Lond. 1727. p. I.

he desired ds. and in one being the autho695, without M

thaing it as king of iting out, it thought of i Molyneukis molt interest

This Treatise was first published in 1695, without Mr. Locke's name; he concealed his being the author of it from his most intimate friends, and in one of his letters to Mr. Molyneux, at Dublin, he desired to know what people thought of it there ; for here, says he, “at its first coming out, it was received with no indifferency, " lome speaking of it with great commendation, and most censura "ing it as a very bad book.” His friend, in reply, informed him, that a very learned and ingenious Prelate said he liked it very well, and that, if Mr. Locke writ it, it was the best book he ever la. boured at; “ but,” says he, “ if I should be known to think fo, I " should have my lawns torn from my shoulders.” Abroad it was greatly esteemed by two of the best divines which were then living Le Clerc, and Limborch. Le Clerc, in his Bibliotheque Choisee, laid, that it was “ un des plus excellens ouvrages qui ait été fait de“puis long-tems sur cette matiere et dans cette vue :" and Limborch preferred it to all the Systems of Divinity that he had ever read. Dr. Edwards wrote against it; and his objections produced from Mr. Locke two vindications of it ; these merit the reader's attention as much as the work itself, which has long been very ge. nerally approved.

A Discourse concerning the unchangeable Obligations of Natural Religion, and the Truth and Certainty of the Christian Revelation. Being eight Sermons preached in the year 1705, at the Lecture founded by the Hon. ROBERT Boyle. By Samuel CLARKE, D.D.

p. 109.

Whatever opinion the reader may entertain of the principles advanced in this book relative to the foundation of Morality, he will admire the strength and perfpicuity with which the whole of it is Vol. IV. A 2

written i

written; and derive 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 fecond 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.

p. 297.


mery valuable published at of Queen

• 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 so: it was translated into Latin by 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 Bishop Williams's Serinons at Boyle's Lecture; and especially in the first Chapter of Carpzovius Introductio ad libros propheticos; thị xxvi1th 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, causis, differentia, et affectionibus.

ch of the Face xxviiith Sectiof Carpzovius Boyle's Lectur

An Ejay on the Teaching and Wilness of the Holy Spirit.

p. 363.

The late Lord Barrington rendered great service to Christianity by his Miscellanea Sacra. in the Essay 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 Witness of the Spirit, in a fironger light, than any other Author has done. The Subject has been handled by Whisby in his book intitled The Certainty of the Christian Flih, and in his General Preface concerning the divine Authority of the Epiftles; by Benson, in his Reasonableness of Christianity, and in other parts of his Works; by Warburton, in his Doctrine of Grace; by Secker, Tillotson, Chandler, and other Divines, in their Sermons: and indeed it is a subject which deserves 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 state of the


Christian Church, the extraordinary Gifts which were bestowed on the primitive Chriftians 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.

p. 469.

What Dr. Powel has said in his discourse intitled The Nature and Extent of Inspiration illustrated from the writings of St. Paul, is very funilar to what Dr. Benson has advanced in this short Eflay. 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 Datural 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 Fflay on Inspiration ; by Casiaio, in a fragment printed at the End of Wetstein's Greek Teftament ; hy Archbishop Potter, in his Prælectiones Theologica ; by Dr. Middleton, in the second Volume of his Miscellaneous Works; by Jenkins, in bis Reasonableness of Christianity ; by Du Pin, in his Prolegomenes sur la Bible ; by Carmet, in his Diflertation sur l'inspiration, printed in the eighth Volume of his Commentary on the Bible : in this Dissertation Caimet enumerates the Sentiments of a great variety of Authors on the Manner of Inspiration; and to those Authors I would reler the Reader who is desirous of full information on this Subject.

An Esay concerning the Unity of Senle : to few that no

Text of Scripture has more ihan one single Sense. p. 481.

This is prefixed to Dr. Benson's Paraphrafe on St. Paul's Epistes. St. Augustine, in the first Chapter of his twelfth Book contra Falsium Manichæum, says- Fuufus allerted that, after the most attenuve and curious Search, he could not find that the Hebrew Prophets had prophesied concerning Christ; and Celjus, as it is related by Origen, introduced a Jew affiiming, that the Prophecies which were genc


typlerotius interprete Prophea dou

tally applied to Chrift, might more fitly be applied to other Matters: 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 Messiah.

On the other hand, some of the ancient Fathers (not content with sewing tha a great many prophecies respected the Messiah, and received a direct and full accomplishment 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 shewed that the greatest part of the Prophecies of the Old Testament had a double iense, and have received a double accomplishment. He maintained that the Predictions, even of the Evangelical Prophet Isaiah, related, in their primary and literal sense, to the times and circumstances of the Jewish People, but that they respected the Messiah in a secondary and allegorical Sense. Limborch, in his Cominentary on the Acts of the Apostles, accedes to the Opinion of Grotius in these words-Reétè à doctissimis interpretibus observatum est, pauciffima effe apud Prophetas vaticinia, quæ directè et sensu primo de Domino Jelu loquuntur; sed plerisque duplicem inesse sensum, literalem unum, oliin in typo imperfectè, alterum myfticum, in Domino Jesu plenè et perfecte impleium.

Father Balius, a Jesuit, in the Year 1737, published his Defense 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 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 Messiah. Whilton, in his Sermons preached at Boyle's Lecture in 1707, had supported the same sentiment before Baltus : he strongly contended that “the Prophecies 66 of the Old Testament at all appertaining to the Messial, particu" larly those which are quoted as Testimonies and Arguments in " the New Testament, do properly and solely belong to the Messiah, 66 and did not at all concern any other person.” In 1710, Archdeacon Clagget animadverted on this notion of Ihifton, and undertook the Vindication of those Christian Commentators who had explained some prophecies concerning the Messiah as not solely relating to him, in a Treatise intituled Truth defended and Boldness 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 Faustus, Origen, Celius, and such other early writers against Christianity, as had endeavoured to prove that the Prophecies of the Old Teitament had no direct relation to Jesus Christ. 1 I refer the Reader to Leland's View of the Deistical Writers, and to Fabricius' Lux Evangelica, for an Account of the several Answers which were pub

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