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Page 46
That there were two Parties, or Schools in the first Christian
church, viz. the adherents of the Apostles, and the Disciples of
Paul, is evident from the New Testament, and has been fully, and
unanswerably proved by the learned Semler, the greatest scholar
certainly in Christian Antiquities, that ever lived. The knowledge
of this secret, accounts for the different conduct of Paul when
among his Gentile converts, from that which he pursued when with
the apostles at Jerusalem. He had a difficult part to act, and he
managed admirably. He was indeed, as he says, himself, �all
things to all men,� a Jew with the Jews, and as one uncircumcised
among the uncircumcised. To the Jews, he asserted, that he �
taught nothing contrary to the Law, and the Prophets,� and when
brought before the Sanhedrim for teaching otherwise than he said,
he dexterously got himself out of tribulation, by throwing a bone of
contention among the Council, and setting his Judges together by
the ears. �And when Paul perceived that the one part (of the
Council) were Sadducees, and the other, Pharisees, he cried out in
the Council: Brethren, I am a Pharisee, and the son of a Pharisee;
concerning the hope of the resurrection of the dead, I am now
judged. And when he had said this, a dissension arose between the
Pharisees and the Sadducees, and the multitude was divided. For
the Sadducees say there is no resurrection, neither angel, nor spirit;
but the Pharisees confess both. And there was a great cry, and the
Scribes that were on the part of the Pharisees, arose and strove,
saying, �We find no evil in this man� &c. This, indeed, was a
masterly manoeuvre, and produced the desired effect; and Paul by
this shows his knowledge of the human heart, in trusting to make
his Judges forget what he was accused of, by making an appeal to
their sectarian passions. For, in truth, he was not accused
concerning his opinion about �the hope, and the resurrection of the
dead,� but for the following cause, as his accusers vociferated (in
the xxi. ch.) when they seized him in the Temple, �Men of Israel,
Help! This is the man, who teacheth all men every where against,
the people, and the Law, and this place.�
These strokes of character enable us to understand the man; and I
shall now go into the consideration of some of the arguments he
has deduced from passages in the Old Testament in support of his
opinions; after premising, that the truth of the story of the manner
of his conversion depends entirely upon his own assertion; and
whether his credibility be absolutely unimpeachable, can be easily
determined by an impartial consideration of the history of his
conduct already mentioned. I will only add upon this subject, that
in telling the story of his conversion, he ought to have had a better
memory; for in telling it once in xxvi. ch. of Acts, he says, in
describing his miraculous vision, that �those that were with me,
saw indeed the light, and were afraid, but heard not the words of
him that spake to me;� and thus he directly contradicts the story of
it recorded in Acts ix., where it is said, �that the men who
journeyed with him stood speechless, hearing the voice, but seeing
no one.�
In the 9th chapter of the Epistle to the Romans, v. 24, he thus
proves; that the Old Testament prophecied of the conversion of the
Gentiles, to the Gospel--�Even us whom he hath called, not of the
Jews only, but also of the Gentiles, as he saith also in Hosea �I
will call them my people, which were not my people; and her
beloved, which was not beloved. And it shall come to pass, that in
the place where it was said unto them, you are not my people, there
shall they be called the sons of the living God.�--Is not this to the
purpose? yet, in applying this passage to the Gentiles, Paul has
wilfully, (yes wilfully, for Paul was a learned man, and knew better)
perverted the original from its proper reference, and has passed
upon his simple converts., who did not know so much of the
Jewish Scriptures, as he did, a prophecy relating entirely to the
Jews, as referring to the Gentiles!! By turning to Hosea, Reader,
you will find this to be verily the case; here is the passage, �Then
said God, call his name (Hosea�s son) Loammi, for ye (the
Israelites) are not my people, and I will not be your God, yet the
number of the children of Israel shall be as the sand of the sea,
which cannot be measured, nor numbered. And it shall come to
pass, that in the place where it was said unto them, ye are not my
people, there shall it be said unto them, ye are the sons of the living
God.� Hosea chapter i
�Again v. 33. �As it is written, Behold I lay in Zion a stone of
stumbling, and a rock of offence, and every one who believeth in
him shall not be ashamed.� Here Paul has pieced two passages
together, which in the originals are disconnected. For in the 8th
chapter of Isaiah it is written, �Sanctify the Lord of Hosts
himself, and let him be your fear, and let him be your dread. And
he shall be for a sanctuary; but for a stone of stumbling, and for a
rock of offence, to both the houses of Israel; for a gin, and for a
snare to the inhabitants of Jerusalem.� And in the 28th chapter it is
written, �therefore, thus saith the Lord God, behold I lay in Zion
for a foundation, a stone, a tried stone, a precious corner stone, a
sure foundation, he that believeth shall not be ashamed,� (or
disappointed) Here �you see, reader, that he jams two distant
passages together no ways related; and alters some words, and
applies them to Jesus, with whom, it appears from the context of
Isaiah, they have no concern.
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