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King, who can be none but the Roman Emperor, for the fews have not been destroy'd by

ocher, and they 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 till 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 this merciful feeding of the Flock should loon be at an end ; and thic 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

? Holtius, in Verse the thirteenth; from which it appears, that before all, that is here propẠefy'd, was to happen, the Lord was to be appraised at the Price of thirty Pieces of Silver.

FINALLY, there is a fifth Character to be drawn from the fixteenth Verse, where it is laid, 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 that Land, to wit, in Judea,

4:* John xikus.


No XIX. 1732



among the Jews, and consequently before their final Overthrow.

FROM all thefe Characters and Observátions our Author infers, that the Event, spoken of in this Prophecy, must have happened between the Death of our Saviour, and the Over. throw of the Jewish Nation : And this, we think, is sufficient to give our Readers a Notion 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 sixth Chapter of St. John's Gospel. Here oui Authậr intends to shew, that these Words of the Evangelist, The living Father bas sent me, and I live by the Father, do not relate to the æconomical 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 Communication, a divine Life. This Differtation 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 Etuma, that is, to render his Adversary odi-
ous, to represent him as an Heretick, in order
to get a more easy Victory over him. But,
for that Reason, we don't think it proper to
give an account of this Dissertation, and be-
lides, it is written in such a scholaftical Way,
that the greatest part of our Readers should
understand nothing of it ; nay, I question whe-
ther our Author understood himself

Vid. Cleric. Oper. Philos. Vol. 1. p. 247, &feq.

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The fifth and last Differtation is intitled Un&tio propria & Metonymica, The Unktion 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 Dilsertation, 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 Differtations, and this we may plead for ourselves, if this Abstract is not so regulars 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 Meffiah, he inquires into the Reasons why some Persons were anointed, and some not, before they enter'd upon their Functions. Some Funccions, says he, were necessary, and some were free: he calls necessary those, which the Church or Commonwealth could not be without, as those of Teachers and Magiftraces ; 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, since, according to his Definition of free Functions, 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 Judah, nay, and of Israel, were wont to be anointed : Others chuse rather to defend the common Opinion of the Jews,


viz, almost

viz. that no Kings were rever anointed, but they that were the first of their Family, who ascended the Throne, or else they that came to be Kings, after the natural Order of Succeffion had been interrupted, or there had been fome Dispute or Struggle about it. Our Author likes neither of these Opinions ; the first, fays Che, is-amp veapis, unscriftural, and the other may easily be shewed to be against the Scripture. What then is Mr. Holtius's Opinion? Why, we must, says hė, by all means maintain, that Unction has never been used,

bat when a Person or Family was appointed by God's express Command, to any Employment; either Ecclefiaftical or Civil, but never when a Person came to an Employinent, thos never so holy, by the Appointment of Mén. This he endeavours to fhew, by entering very minutely into Particulars; but we cannot follow him here, without being too tedious, and making this Abftract coo long.

From this position, that no body was 'ever anointed, but he, that was immediately bappointed by God to some Office, Mr, Holtius infers the Metonymical Sense of the Word anointed, which fignifies according to him, any Perfon 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's and this is the Reason, why our Saviour is callid the Anointed, the Meffiah, or Christ: The remaining Part of this Diffentation is all taken up with explaining this Unction of Cbrifti; 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, butwhat 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 myftical Exposition of the Holy Scripture, he will find enough wherewithal to fatisfy himself in these Differtations of Mr. Holtius, who doth not want Learning

and Wip 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 peremptory Way, or by branding bis Adversaries with the odious. Tides of Socinians and Hereticks. But as for found Reau son, and a crivical Way of explaining the Script ture, it is what must not be expeéted from our Reverend Author..


ARTICLE III. NouveauxSermons sur l'Histoire de la Pallian

de notre Seigneur JESUS CHR EST, & fur des Sujets, qui y ont du raport. Par feu M. JAQUES SAURIN, Pasteur à la Haye.

That is, New Sermons on the Histary of the Pallion

of our Lord Jesus CHRIST, and other Subjects relating thereto. By the late Reverend M. JAMES SAURIN, Minister at the Hague. Two Vol. 8vo. Printed at Rotterdam for Jean Daniel Beman MRCCXXXII.

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