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Julian Pe in the Jews' religion, how that beyond measure I perse
Thessaloriod, 4702. cuted the church of God, and wasted it:
aica. Vulgar Æra, 51.
I am unwilling to occupy the time of the reader with difficul. ties and objections, which are not generally known, merely to refute them. Both these theologians have deviated so widely from the beaten track, that the Christianity which they have deduced from the inspired writings, bears no similarity to that which is received, and has ever been received, by the Christian Church. The Protestant Churches have been long divided upon the question of Church government; the Church of Rome, and the Protestants in general, have been divided concerning several articles of faith and discipline ; but all these have hitherto maintained, and I trust will long naintain, the doctrines of the atonement and divinity of Christ; the inspiration of Scripture, and its freedom from error. Both of these writers deny the whole of these fundamental truths. Semler considers the New Testament as any other uninspired book, and expresses his surprise that we should pay regard to the Jewish mythology, which abounds in it; and Mr. Belsham reproves St. Paul for false and incorrect reasoning. It is not my wish to direct attention to these works; one quotation from each which I now subjuin, will sufficiently justify me in saying, that as the principles upon which we proceed are so diametrically opposite, it will be better to reserve for anotber opportunity the discussion of the good or evil to be found in their labours (U).
(a) See Mr. Prebendary Gisborne's first sermon on the Epistle to the Colossians, p. 13, &c. (6) Iren. lib. i. c. 26. Origen. adver, cels. I. 8. in fine. Euseb. Hist. Eccl. 1. 3. c. 27. Epiphan. Hæres. 30. sect. xvi. and xxv.
Euseb. Hist. Eccl. l. 4. c. 29. (c) Tertul. contr. Marc. I. 5.
Cotel in Notis ad Const. Apost. lib. vi. c, 26. p. 354. These two
into Latin by Mr. Wil-
. and xiii. (9) Sect. xii. xvii. Ixxvi. and compare them with Heb. ix. 31. 37. and i. 3.–7. (r) Euseb. Ecc. Hist. lib. iii. c. 36. (s) Ignatius ad Ephes. sect. xii. () Suje plotat. (w) What is here translated by making an honourable mention. is in the original punuovetet vuôv. Moreover there is to be found in
THE EPISTLE TO THE GALATIANS-CHAP. XII.
Julian Pe. 14 And profited in the Jews' religion above many my Thessalo. riod, 4762. equals in mine own nation, being more exceedingly zea
nica. Vulgar Æra, lous of the traditions of my fathers, 51.
15 But when it pleased God, who separated me from my mother's womb, and called me by his grace,
16 To reveal his Son in me, that I might preach him among the heathen ; immediately I conferred not with flesh and blood :
17 Neither went I up to Jerusalem to them which were
18 Then after three years I went up to Jerusalem to
among others these
;" • this divine apostle,” to St. Paal-yevvaios A TOOTÓXos, JeonioLOS A TOOTÓlos. Strom. lib. i. p. 316. ii. p. 420, &c. (ee) 2 Cor. xi. 6. Indeed, St. Jerome observes on this passage. Illud, quod crebro diximus, etsi imperitus sermone, non tamen scientia, nequaquam Paulum de humilitate, sed de conscientiæ veritate dixisse, etiam nunc approbamus. Hieron. ubi supra. He allows, nevertheless, St. Paul to possess Syrian or Hebrew eloquence. (ff) Quem sermonem cum in vernacula lingua habeat disertissimum, quippe Hebræus ex Hebræis, et eruditus ad pedes Gamalielis, viri in lege ductissimi, se ipsam interpretari capiens involvitur, &c. (99). Joseph. Antiq. lib. xxii. last chapter. (hh) Haud inusitata res est passim in Novo Instramento, quin Christus et Apostoli Judæos, è suis ipsorum Scriptis et concessionibus redarguant. Lightfoot, tom. ii. p. 117. (*) Hoc antem totum nunc ideo observavimus, ut etiam in ceteris locis sicubi testimonia quasi de prophetis et de veteri testamento ad apostolis usurpata sint, et in nostris codicibus non habentur, nequaquam statim ad Apocryphorum ineptias et deliramenta recurramas ; sed sciamus ea quidem scripta esse in veteri testamento, sed non ita ab apostolis edita, et sensum magis usarpatum, nec facilè nisi a stadiosis posse ubi scripta sunt inveniri. Hieron. Comm. in Ep. ad Eph. ch. v. b. í. (kk) Macknight's Preface to the Galatians, vol. ii. p. 84, &c.—Marsh's Michaelis, vol. iv. p. 9. chap. xi.Hales's Analysis of Chronology, vol. ii. part ii. p: 1117. (u) Nemo porro retinet ant tuetar istam explicationem beneficii, quo Christus nos affecit, sascepto isto supplicio crucis : quo diabolum fefellisse et vicisse, mortisque istud tam antiquum imperium disiecisse, et primi peccati funestam poenam sustulisse dicebatur; licet antiqua sit, et multa per secula continuata fuerit illa explicatio, multisque declamandi artificiis exornata, a græcis latinisque rhetoribus.-Semler Prolegom. ad Galatas, p. 202.---Belsham on the Epistles-Such is the train of the apostle's reasoning, the defect of which need not be pointed out. Vol.i.p: 112. This argument of St. Paul appears to me irrelevant and inconclusive. Vol. č. p. 105, with many others.
19 But other of the apostles saw I`none, save James Thessalo. riod, 4762. the Lord's brother.
nica. Valgar /£ra, 31.
20 Now the things which I write unto you, behold, before God, I lie not.
21 Afterwards I came into the regions of Syria and
22 And was unknown by face unto the churches of Judea which were in Christ :
23 But they had heard only, That he which persecuted
24 And they glorified God in me.
2 And I went up by revelation, and communicated
3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised :
4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
5 To whom we gave place by subjection, no, not for an hour ; that the truth of the gospel might continue with you.
6 But of those who seemed to be somewhat, whatsoever they were, it maketh no matter to me: God accepteth no man's person: for they who seemed to be somewhat, in conference added nothing to me;
7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter ;
8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles ;)
9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
10 Only they would that we should remember the poor;
is 4.. GAL. ii. 11-21.
Doctrine of Justification by Faith, and argues, that is
tory on them.
THE EPISTLE TO THE GALATIANS-CHAP. XII. Julian Pe salvation; it was impossible that the Gentiles should Thes saleriod, 4762.
be expected to conform to it, or that it should be obliga- nica. Vulgar Æra, 61.
11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
13 And the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation.
14 But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews ?
15 We who are Jews by nature, and not sinners of the Gentiles,
16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law : for by the works of the law shall no flesh be justified.
17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin ? God forbid.
18 For if I build again the things which I destroyed, I make myself a transgressor *
» That is, as St. Chrysostom observes, “ by setting up that law which I allow God has abolished;" for if, as the apostle argues, the Jewish law can give salvation, then Christ is the minister of sin, as encouraging us to seek justification through him ; or, as the preceding verse (17.) may be read without an interrogation-"If we be sinners in seeking to be justified by Christ, then Christ is the minister of sin.is God forbid. But as a Christian I am dead to the Jewish or ceremonial law, and I live by the faith of the Son of God, who gave himself for me. See also Pyle's Paraphrase, vol. ii.
Julian Pe 19 For I through the law am dead to the law, that I Thessalo
pica. riod, 4762. - might live unto God. Valgar Æra, 51.
20 I am crucified with Christ: nevertheless I live; yet not. I, but Christ liveth in me: and the life which I now
man's person, for they who seemed to be somewbat in confer-