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unto them, O fools, and flow af of heart, to believe all that the prophets have spoken! Ought not CHRIST to have suffer'd thefe things, and to enter into his glory? And beginning at Moses, and all the prophets, be expounded unto them, in all the Scriptures, the things concerning himself.
Fabricius Cays, Hic (a) sermo ejus a multis non immerito anxie desideratus, & a Luca fortasse auditus, nusquam extat. .
But our learned (aa) Mede has endeavour'd to supply this lofs, by pointing out those very scriptures which our Saviour expounded to bis disciples.
Again, he discours’d to all his disciples, putting them in mind, that before his death, he told them, that (b) all things must be fulfilld, which were written in the law of Moses, and in the prophets, and in the psalms concerning him ; adding, thus it is written, and thus it behoveth Christ to Suffer, and to rise from the dead the third day ; and that repentance and remillion of sinis Kould be preachd in his name among all nations, beginning at Jerufalem,
When the people of several nations were (c) amaz'd at the apostles speaking in their several tongues; and when many mock'd B 4
(a) Fabricii Codex Apocryphus, Nov. Test. p. 332. (aa) Mede's 13th Disc. (6) Luke 24. 44, 46, 47. () Adls 2. 1'2--16.
the apostles, faying, they were full of nezer wine; St. Peter makes a speech in publick, wherein, after saying, they were not drinken, because it was but the third hour of the day, he endeavours to fhew them, that this was spoken of by the prophet Joel; and he concludes, with proving the refurre&tion of Jesus from the psalms.
St. Peter and St. JOHN tell the people assembled at the temple, that (d) God had soew'd by the mouth of all his prophets, that Christ Jould suffer; and also that Jesus should come again.
St. Peter, to justify his preaching to the Gentiles, concludes his discourse with faying, (e) To Jesus give all the prophets witness, that through his name, wbofoever (that is, Jew or Gențile ) believeth in him Shall receive remission of sins.
St. Paul also endeavours to prove to the Jews, in the synagogue of Antioch, (f) that the history of Jesus was containd in the Old Testament, and that he and BARNABAS were commanded, in the Old Testament, to preach the gospel to the Gentiles.
On occasion of a (8) difpute among the chri. stians, whether the Gentile converts were to be circumcis'd after the law of Moses, and to observe the other parts of the Jewish
(2) A&s 3. 18, 20–24. , (e) Ib. 10. 43. (f) Ib. 13. () lb, 15.
law ; a council of apoftles and elders was held at Jerusalem, wherein, after much difputing, and speeches made by PETER, BARNABAS, and Paul, JAMEs concludes the point from the Old Testament (citing Amós and Moses ; ) from whence, in all probability, all their arguments were taken; the things in debate being such as had long before been matters of controversy among the Jews in relation to their profelytes of the gate ; fome Jews being so narrow as to think circumcision and a strict observance of all the laws of Moses necessary in all whọ pretended to be profelytes to them; and others requiring a conformity from profelytes in such matters only as should keep them at a distance from all idolatrous practices. And James, suitably to the latter more gentle determination and common practice of the Jews in relation to their profeZytes of the gate, infers, that the Gentileconverts to christianity, were to be bound by no other laws of Moses, but those which requir'd the abstinence from pollutions of idols, and from fornication, and from things strangled, and from blood; the practice of those things having too great a connection with heathen idolatry, and rendering men too impure for society with christians, who were now the real and true Jews. Upon which the assembly camc to a determination to that effect, and or
der'd letters to be written to notify the fame to all concern'd. · The Bereans are highly extoll'd for (b) Searching the scriptures, that is, the Old Testament, daily, in order to find out, whether the things preach'd to them by the apostles were ro or no; who, if they had not prov'd those things, that is, christianity from the Old Testament, ought to have been rejected by the Bereans, as teachers of false doctrine.
St. Paul, when accus'd before AGRIPPa 'by the Jews, faid, (i) I stand and am judg'd for the hope of the promise made of God unto our fathers, that is, for teaching christianity or the true doctrine of the Old Testament ; and to this accusation he pleads guilty, by declaring in the fullest manner, that he taught nothing but the doctrine of the Old Testament. (k) Having, therefore, says he, obtain'd help of God, 1 continue unto this day, witnesing both to small and great, saying none other things than those which the prophets and Moses did say jould come : that Christ Mould suffer, and that he should be the first who should rise from the dead, and should sheve light rinto the people and to the Gentiles.
St. Paul fays, (1) Jesus rofe again the third day, according to the fcriptures, that is,
according (b) Acts. 17. 11. (i) Ib. 26. 6. See Ib. 25. 19, &c. and 23. 29. (k) Ib. 26. 22, 23. (1) 1 Cor. 15.4.
according to the Old Testament : and he is suppos'd to ground this on the history of the prophet Jonas, who was three days in a whale's belly, and then came out.
But most divine is St. Paul's argument in his Epistle to the Galatians, to prove christianity to the Jews from the Old Testament. (m) Tell me, says he, ve that defire to be under the Law, do not ge hear the lazı? For it is written, thai ABRAHAM had two fi11s; the one by a bond-maid, the other by a free-woman. But be who was of the bond-woman was born after the. fleb; but he who was of the free-woman was by promise. Which things are an ALLEGORY ; for these are the two corenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. But this Agar is mount Sinai, in Arabia, and answereth to Jerusalem that now is, and is in bondage with her children. But Jerųfalem, which is above, is free, which is the mother of us all. For it is written, (12) rejoyce thou barren that bearest not; break forth and cry, thou that travailest not ; for the desolate hath many more children than she which hath an husband. Now we brethren, as ISAAC was, are the childreiz of the promise. But as then be that was born after the flesh persecuted him that was
(m) Gal. 4. 21
(n) Ifa. 54. I.