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Si Vetus Testamentum posteriori sensu accipiatur, concedi FORSITAN possit, esse in "eo nonnulla futuræ vitæ non obscura indicia "præsertim in Libro Psalmorum, Daniele, & Ezekiele:

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quanquam vel in his libris clarum ac disertum "æternæ vitæ promissum VIX AC NE VIX quidem "reperias. Sed hæc QUALIACUNQUE erant, non “ erant nisi præludia & anticipationes, gratiæ Evangelicæ, AD LEGEM NON PERTINEBANT.-Lex "enim promissa habuit terrena, & terrena TANTUM,

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Si quis contra, sentiat, ejus est locum dare, ubi "æternæ vitæ promissio extat; QUOD CERTE IMPOSSIBILE EST.-Sub his autem verbis [legis ipsius] "Dei intentione comprehensam fuisse vitam æternam, ex interpretatione ipsius Christi ejusque Apostolo"rum manifestum est. Verùm hæc non sufficiunt ut "dicamus vitam æternam in Fœdere Mosaico pro"missam fuisse. Nam primò promissa, præsertim "Fœderi annexa, debent esse clara ac diserta, & ❝ejusmodi, ut ab utraque parte stipulante intelligi possint. Promissa autem hæc TYPICA & generalia, non additâ aliunde interpretatione, PENE IM

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Thus these three capital supports of the Protestant Church. But let the man be of what Church he will, so he have a superiority of understanding and be not defective in integrity, you shall always hear him speak the same Language. The great ARNAULD, that shining ornament of the Gallican Church, urges this important truth with still more frankness-"C'est << LE COMBLE DE L'IGNORANCE (says this accomplished Divine) de mettre en doute cette vérité, qui

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* Harmonia Apostolica, Dissertat. posterior, cap. x. sect. 8. P, 474. inter Opera omnia, ed. 1721.


"est une des plus communes de la Religion Chre"tienne, et qui est ATTESTEE PAR TOUS LES PERES, que les promesses de l'ancien Testament n'etoient

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que temporelles et terrestres, et que les Juifs "n'adoroient Dieu que pour les biens charnels*.” And what more hath been said or done by the Author of the DIVINE LEGATION? Indeed, a great deal more. He hath shewn, "That the absence or omission of a future state of rewards and punishments in the Mosaic Religion is a certain proof that its original was from God." Forgive him this wrong, my reverend Brethren!

Apologie de Port-Royal. And see note [LL] at the end.

This Book if continued in the succeeding Volume.

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To give

P. 290. [A]

an example only in Bishop BULL, whose words in a Latin tract, for a future state's not being in the Mosaic Dispensation, I have quoted in the fourth section of this Sixth Book; yet in an English posthumous sermon, he seems to speak in a very dif ferent manner. I should not have illustrated this censure by the example of so respectable a Person, but for the indiscretion of my Answerers, who, to Support their own ill logic, have exposed his morals.

P. 298. [B] Job's Life, by means of the Devil and his false Friends, was an exercise of his Patience; and his History, by means of Criticism and his Commentators, has since been an exercise of ours. I am far from thinking myself unconcerned in this mischief; for by a foolish attempt to support his Name and Character, I have been the occasion of bringing down whole bands of hostile Critics upon him, who, like. the Sabeans and Chaldeans of old, soon reduced him back to his Duughill. Some came armed in Latin, some in English, and some in the language of Billingsgate. Most of them were professedly written against me; but all, in reality, bear hardest on the good old Patriarch.


However, though I am, as I said, to be reckoned, along with these, amongst Job's Persecutors; yet I have this to say for myself, that the vexation I gave him was soon over. If I scribbled ten pages on his back, my Adversaries and his have made long furrows and scribbled ten thousand. Now, though amongst all these Jób found no favour, yet by ill-hap my System did: But to whom I am most obliged, whether to those who attacked it, or to those who espoused it, is not easy to say: for, by a singular event, the Assailants have left me in possession of all its supports, and the Defenders have taken them all away *: the better, I presume, to fit it to their own use. Learned Naturalists tell us of a certain Animal in the watery waste, which, for I know not what conceit, they call Bernard the Hermit; and which, in courtesy, they rank with the testaceous tribe, though Nature (so bountiful to the rest of its kind) hath given This no habitation of its own, but sent it naked and unhoused into the world. In recompence, she has enabled it to figure amongst 'the best of its tribe: for, by a noble endowment of instinct, it is taught to make its way into the best accommodated, and best ornamented shells of its brethren; which it either finds empty, or soon makes so, to fit them up for its own ease and convenience.

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P. 298. [C] But if the reader would see the absurdity of supposing the book of Job to be written thus early, and at the same time, to teach the resurrection and a future state, exposed at large, he may read the third chapter of The free and candid Examination of the BISHOP of London's Principles.

P. 300. [D] Calmet makes the following observation, in his comment on the 1st verse of chap. xxxviii. L'Ecrivain de cet Ouvrage a observé de ne point employer ce nom de Jehovah dans les discours directs, qu'il fait tenir à Job et à ses Amis: mais dans les recits, qui sont au commencement, et à la fin du Livre,

*See Mr. G's discourses on the book of Job.


il use de ce terme, comme font d'ordinaire les Ecrivains Hebreux. Ce qui demontre que l'Ouvrage a été ecrit par un Juif, et depuis Moyse; puisque ce nom. incommunicable ne fut connu que depuis l'apparition du Buisson ardent.

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P. 303. [E] The Cornish Critic thinks otherwise. "These false friends (says he) are described as having so much fellow-feeling of Job's sufferings, that they "sit with him seven days and nights upon the ground -"without being able to speak to him. If this be the "dramatic way of representing false friends, how "shall we know the false from the true?" p. 19. Sempronius, in the Play of Cato, is all along warmer than even Cato himself in the cause of liberty and Rome. If this be the dramatic way of representing a false patriot (may our Critic say) how shall we know -the false from the true? I answer, by observing him with his mask off. And do not Job's false friends unmask themselves, when they so cruelly load their suffering Acquaintance with the most injurious reflections? Indeed the Critic deserves our pity, who cannot see that the formal circumstance of sitting silent secen days was a dramatic embellishment in the Eastern manner: The not knowing that the number seven was -a sacred number amongst the Jews, may indeed be more excusable.-But he goes on, "I have been

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often struck with surprise to see him [the author of the D. L.] very earnestly endeavouring to support "his allegorical interpretation of the book of Job by "arguments drawn from the contradictions, which he "fancies he has there espied, to the truth of the his

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tory or tradition upon which his allegory is built. "Than which, in my apprehension, there can scarce "be a greater absurdity. I would desire him to con"sider attentively the allegorical ode in Horace, Onavis, referent, &c. that though every thing therein may be accommodated to a republic, yet it is true in the literal or primary sense only of a ship, and



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