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Page 47
Ch. x. v. 6. �The scripture saith, �say not in thine heart, who shall
ascend into Heaven? (that is, that he may bring down Jesus from
above.) Again, �who shall descend into the abyss?� (that is, that he
may bring up Jesus from the dead.) But what saith it? � The word
is very nigh unto thee, in thy mouth, and in thy heart.� (that is the
word of Faith which we speak.) For if thou confess Jesus with thy
mouth, and believe in thine heart that God raised him from the
dead, thou shalt be saved.� Here you will see another instance of
misapplication of Scripture by Paul, in order to dazzle the eyes of
his simple and credulous converts, for let any one took at the place
in the Scripture whence the quotation is taken, arid he will
immediately see the inapplicability of the words, and the
adulteration of those of the original, in order to make them apply.
For the Scripture quoted speaks of, and refers to penitence, and.
not at all about believing on, or bringing down Jesus from Heaven,
or up from the dead; for here are the words, Deut. 30.--�If thou
be converted to the Lord thy God with all thy heart, and with all
thy mind.�--Immediately is subjoined--�For this Law which I
command you this day is not far from thee; neither is it afar off. It
is not in Heaven, that thou shouldst say, who shall ascend for us
into Heaven, that he may bring it unto us, and declare it to us that
we might do it,� &c. The sense of the whole is, that God wills us to
repent of sin; and that you may know when you have sinned, you
have only to look at his Law, which is not in Heaven, nor afar off,
but is put in your own hands, and is perfectly familiar with your
heart, and lips.
1 Cor, ch. v. 1. Paul accuses one of the Christians of the church of
Corinth of the crime of incest, because he had married his
step-mother, and orders them to excommunicate him. But Paul, in all
his Epistles and teachings to the Gentiles, pronounced them free
from the Law of Moses. Wherefore then for the violation of one of
those Laws interdicting such a marriage, does he so vehemently,
blame them? Such a marriage is not forbidden in the Gospel: it was
forbidden to them no where in the Scriptures but in the Mosaic
Code. Therefore, Paul must have founded his judgment against the
criminal upon the dictum of that law in such cases. Paul puts the
man under a curse; and it is the Mosaic Law which says, Deut. 27,
�Cursed is he who lieth with his father�s wife.� It seems,
therefore, that Jesus did not deliver his followers from �the curse
of the law,� as Paul taught them it did in Gal. iii. 13.
1 Cor. ch. x.:--�And let us not pollute ourselves with fornication,
as some of them were polluted, and fell in one day to the number
of twenty-three thousand.� Here is a blunder, for it is written �
twenty-four thousand.�--Num. 25.
Gal. iii., 13, Paul says, �Christ hath redeemed us from the curse of
the law, being made a curse for us; for it is written, cursed is every
one that hangeth on a tree.� What he says of the Christ, or the
Messiah redeeming from the curses written in the law, that by no
means agrees with truth; for no Jew can be freed from the curses of
the law, but by repenting of his sins, and becoming obedient to it.
And in alledging the words �cursed is every one that hangeth on a
tree,� from Deut. xxi., he, as usual, applies them irrelevantly.
Paul says, Gal. iii, 10:--�For as many as are of the works of the
law, are under the curse; for it is written, Deut. xxvii. 26, � Cursed
is every one that continueth not in all things written in the book of
the law to do them.�� And he interprets this to mean that all
mankind, Jews and Gentile, are liable to damnation, (except those
who are saved by faith) because no man ever did continue in all
things written in the law. Now, in the first place I would observe,
that Paul has inserted the word �all� in the passage he quotes from
Deuteronomy, (in the original of which it is not) in order to make it
support his system; for the whole of his argument is built upon this
one surreptitiously inserted word. 2. The words according to the
original are simply these:--�Cursed is he that continueth not the
words of this law to do them;� i. e.,--He who disobeys, or neglects
to fulfil the commands of the law, shall be under the curse
denounced upon the disobedient. But who would conclude from
this that repentance would not remove the curse? Does not God
expressly declare in the xxx. ch. of Deut., that if they repent, the
curses written shall be removed from them? And have we not
innumerable instances recorded in the Old Testament, of sinners,
and transgressors of this very law, received to pardon and favour,
upon repentance and amendment? So that this argument founded
upon an unwarrantable undeniable interpolation, and supported by
bad logic, is every way bad, and insulting to God and his (by Paul
acknowledged) word.
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