Julian Pe in the Jews' religion, how that beyond measure I 51. perse- Thessalo I am unwilling to occupy the time of the reader with difficulties 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 maintain, 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 subjoin, 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 another 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. (b) Iren. lib. i. c. 26. Origen. adver. cels. 1. 8. in fine. Euseb. Hist. Eccl. 1. 3. c. 27. Epiphan. Hæres. 30. sect. xvi. and xxv. Euseb. Hist. Eccl. 1. 4. c. 29. (c) Tertul. contr. Marc. 1. 5. Epiph. Hæres. 42. (d) Clem. Alexand. Strom. 1. 2. p. 383. (e) Euseb. Hist. Ecc. 1. 3. c. 3. (ƒ) Ibid, c. 25—ev rois volous. We have nothing remaining of this book but a fragment of a line or two, in the Latin version of a work of Origen, entitled "Principles," lib. i. c. 2. (9) Hieron. de Scrip. Ecc. in Paulo. We have even at this present day an Epistle of St. Paul's to the Laodiceans, which is nearly of the size of the Epistle to Philemon, but it is doubtful whether it be that which St. Jerom had seen. (h) Usser in Notis ad Epis. Ign. ad Tral. Pag. 70. (i) Cotel in Notis ad Const. Apost. lib. vi. c. 26. p. 354. These two Epistles were printed in Armenia, and translated into Latin by Mr. Wilkins, a learned Englishman. They are very short, and bear manifest marks of supposition. (k) Hieron. De Scrip. Eccl. in Seneca. (1) Hist. Ecc. lib. iii. c. 25.—kai rauta μev iv öμodeyovμévous. Eusebius in this place speaks of four Gospels, of the Acts of the Apostles, of thirteen Epistles of St. Paul (for we must not here include the Epistle to the Hebrews), of one of St. John, and of one of St. Peter. (m) Epiph. Hæres. 42. The Epistle to the Galatians was the first in the Apostolic of Marcion the Epistle to the Romans, was the fourth ouly. It is not known what order this heretic pursued, for he placed the second Epistle to the Thessalonians after the Epistle to the Romans, though they are certainly more ancient. (n) St. Chrysostom has also remarked the same, in his Preface to the Epistle to the Romans; and he adds, that, in the arrangement of the prophets, the chronological order has not been pursued. (o) Polycarp. Epis. ad Philip. This passage of Polycarp's letter is mentioned by Euseb. Ecc. Hist. lib. iii. c. 36. (p) Clem. Ep. ad Corinth. sect. xlvii. The Greek expression is iv άox Toй εvayyεXɩov, which I understand to mean, "From the beginning of the preaching of the Gospel at Corinth." St. Paul makes use of the same expression in the like sense, (Phil. iv. 15.) See also the 37th and 49th sections of St. Clement's Epist. and compare 1 Cor. xii, and xiii. (q) Sect. xii. xvii. xxxvi. 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. (t) EvpMoral. (u) What is here translated by making an honourable mention, is in the original μrnpovevei vμāv. Moreover there is to be found in nica. Julian Pcriod, 4762. Vulgar Era, 51. nica. 14 And profited in the Jews' religion above many my Thessalo equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. 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 apostles before me; but I went into Arabia, and returned again unto Damascus. 18 Then after three years I went up to Jerusalem to the same Epistle some quotations from 1 Cor. and among others these Julian Period, 4762. Vulgar Era, 51. 19 But other of the apostles saw I none, save James Thessalothe Lord's brother. 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 Cilicia; 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 us in times past, now preacheth the faith which once he destroyed. 24 And they glorified God in me. 1 Then, fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also. 2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles but privately to them which were of reputation, lest by any means I should run, or had run, in vain. 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; the same which I also was forward to do. § 4. GAL. ii. 11-21. St. Paul reproves Peter for Judaizing-He maintains the nica. Julian Period, 4762. Vulgar Æra, 51. nica. of salvation; it was impossible that the Gentiles should Thes salo - 11 But when Peter was come to Antioch, I withstood 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 22. 22 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." 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. p. 14. As the professed design of the Epistle was to establish the exemption of the Gentile converts from the law of Moses, and as the apostolic decree pronounced and confirmed that exemption, it may seem extraordinary, says Dr. Paley, that no notice whatever is taken of that determination by St. Paul on the present occasion, nor any appeal made to its authority. Much, however, of the weight of this objection, which applies also to some other of the apostle's epistles, is removed by the following reflections: -1. It was not St. Paul's manner, nor agreeable to it, to resort or defer much to the authority of the other apostles, especially whilst he was insisting, as he does generally throughout this Epistle insist, upon his own original inspiration. He who could speak of the very chiefest of the apostles in such terms as the following-"Of those who seemed to be somewhat (whatsoever they were it maketh no matter to me), God accepteth no Julian Pe nica. 19 For I through the law am dead to the law, that I Thessaloriod, 4762. might live unto God. Valgar Era, 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 somewhat in confer- |