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, for the lude, that till be fee
King, who can be none but the Roman Emperor, for the fewers have not been destroy'd by any other, and they say, themselves , We þave no King but Cæsar."." * The second Character is to be found in Verse the seventh, where the Prophet gives us the Reason why the pastoral Care should still | continue, namely, for the sake of the Poor ;
from whence we may conclude, that God intended the Jewish Nation should still be fed, hot indeed for the sake of the whole Nation, but only for the sake of that Remnant, who 'tho' contemptible in the light of Men, should yet be brought to believe in Christ, before the
final Overthrow of the whole Nation. *Our Author finds a third Character, in the | ninth Verse, where the Shepherd hints to the - whole People, that thiş merciful feeding of the : *Flock' should soon be at an end; and thac
then the final Destruction of the Jews should 'immediately follow.
A Fourth Character of the Time, when this Prophecy was to be accomplish'd; we, find, says Mr. Holtiús, in-Verse the thirteenth; fron which it appears, that before all, that is here prophesy'd, was to happen, the Lord was to be appraised at the Price of thirty Pieces of ***FIN ÅLLY, there is a fifth Character to be drawn from the fixteenth Verse, where it is Taid, that a faithful Shepberd is to be raised, not, in the Land, as is wrongfully put in our English Trandation, and in all others, as far as I know, but in tkät Lands so, wit, in Judea, L t Joha xix.5.
among VOL. IV:'.'.; d
among the Jews, and consequently before their Final Overthrow 8. FROM all these Characters and Observá
tions our Author infers, that the Event, spoken' of in this Prophecy, must have happened be'tween the Death of our Saviour, and the Over. throw of the Jewish Nation : And this, we think, is sufficient to give our Readers a No. tion of Mr. Holtius his Method of expounding the Scripture. We'll say but a Word or two of the following Differtations.
THE fourth is intitled Fons Vitæ, The Fountain of Life, and is an Explication of the fifty-seventh Verse of the fixth Chapter of St. Jobin's Gospel. Here our Author intends to Thew, that these Words of the Evangelist, The living Father has sent me, and I live by the Father, do not relate to the economical sending of Christ, as the Messiah and Redeemer of Mankind, but to his Eternal Generation, by which be received from the Father, by a natural Com. *munication, a divine Life. This Dissertation is
levelled against the famous Dr. Lampe, in his Life-time Professor of Divinity at Utrecht. Mr. 'Holtius knows very well, how to make úse of the Argumentum Theologicum ex Invidia du&tuma, that is, to render his Adversary odious, to represent him as an Heretick, in order to get a more easy Victory over him. But, for chat Reason, we don't think it proper to give an account of this Dissertation, and be. lides, it is written in such a scholastical Way, that the greatest part of our Readers should understand nothing of it ; nay, I question whe. ther our Author understood himself...
1 & Vid. Cleric. Oper. Philos, vol. 1. p. 247. & jeg.
The fifth and last Differtation is intitled Un&tio propria & Metonymica, The Unation proper and Metonymical: dr; Of the Word Christ, as it signifies an Anointed. It is not an easy thing to say, what our Author's Design is in this Dila sertation, and much less to make a coherent Abstract of it. This Differtation is so full of Digressions, and so confused and dark, that one scarce knows, what to make of it ; nay, this Fault runs thro' all the former Dissertations, and this we may plead for ourselves, if this Abstract is not so regularz as we could have wish'd. But to return to our Author, after having exhausted his Common-Places about the Etymology of the words Christ and Mef. fiah, he inquires - into the Reasons why some Persons were anointed, and some not, before they enter'd upon their Functions. Some Funca tions, says he, were necesary, and some were free: he calls necessary those, which the Church or Commonwealth could not be without, as those of Teachers and Magistrates ; and he calls free chose, which God established out of his own Good-Will and Pleasure,as those of Prophets and of Kings. Hence it is, says he, that all the Aas ronical Priests were wont to be anointed, as well as fome Kings. To be consistent with himself, he should have said all Kings, - fince, according to his Definition of free Funétions, all Kings were establish'd by God, but then he was sensible, that'a few only of them have been anointed ; and this he endeavours next to account for. Some very learned Men, says he, maintain, that all the Kings of Judab, nay, and of Israel, were wont to be anointed : Ochers chuse rather to defend the common Opinion of the Jews, . .. D2
viz. that no Kings were rever anointed, but they that were the first of their Family, who åscended the Throne, or else they that came to be Kings, after the natural Order of Succeffion had been interrupted, or there had been some Dispute or Struggle about it. Our Author likes neither of these Opinions ; the first, fays Che, is-årip reapas, unscriptural, and the other may easily be thewed to be against the Scripture. What then! is Mr. Holtius's Opinion? Why, we must, says he, by all means maintain, that Unction has Hever been used, bat when -a Person or Family, was appointed by God's express Command, to any Employment, either Ecclefiaftical or Civils but never when a Person came to an Employment, thos never so holy, by the Appointment of Mén. This he endeavours to shew, by entering very minutely into Particulars; but we cannot follow him here, without being too tedious, and making this Abitract coo long.. .. :: FROM this Position, that no body was 'e..ver anointed, but he, that was immediately
appointed by God to some Office, Mr. Holtius infers the Metonymical Sense of the Word anoina ted, which Gignifies according to him, iany Person chofen by God immediately, and in an extraordinary Manner, either to enjoy some great Honour, or to exercise fome Office, tho': he was never actually anointed ; and chis is the Reason, why our Saviour is call'd the Anointed, the Meffiah, or Chrift: The remaining Part of this Differtation is all taken up with explaining this Unction of Christ i; but we don't think it neceffary to give an Account of what our Author says upon this Subject, because we have found nothing here, bucwhat may be met with in
almost every System of Divinity, especially in those of the Dutch Divines. -,
To conclude, if any body is fond of scholaftical Notions, and a mystical Exposition of the Holy Scripture, he will find enough wherewithal to fatisfy himself in, these Differtations of Mr. Holtiusy who doth not want Learning and Wid to supporo his Notions with a Shew of Rear son ; or, when Wic fails him, he knows how to make amends for the want of it, by talking in a decisive and perempcory Way, or by branding his Adversaries with the odious. Tides of Socinians and Hereticks. But as for found Rea.. son, and a critical Way of explaining the Script ture, it is what must not be es spected from our Reverend Author...isine I SYSTE
.....ARTICLE III. NouveauxSermons sur l'Histoire de la Palliani
de notre Seigneur JESUS CHR EST, & fur
1: That is, Nomer Sermons an the History of the Passion
of our Lord Jesus CHRIST, and other Subjects relating thereto, By the late Reverend M. JAMES SAURIŅ, Minister at the Hague. Two Vol. 8vo. Printed At Rotterdam for. Jean Daniel Beman MPCCXXXII.
Extract of the Second Volume, ***