Introduction, p. 4.

In the infancy of the Christian Church, and immediately after the general dispersion which necessarily followed the sacking of Jerusalem and Bither, the Greek and Latin Fathers had the fairest opportunity of disputing with the Jews, and of evincing the truth of the Gospel dispensation; but unfortunately for the success of so noble a design, they were totally ignorant of the Hebrew Scriptures, and so wanted in every argument that stamp of authority, which was equally necessary to sanction the principles of Christianity, and to command the respect of their Jewish antagonists.  For the confirmation of this remark I may appeal to the Fathers themselves, but especially to Barnabas, Justin, and Irenaeus, who in their several attempts at Hebrew learning betray such portentous signs of ignorance and stupidity, that we are covered with shame at the sight of their criticisms.

Mr. Oxlee would be delighted in reading Jacob Rhenferd’s Disquisition on the Ebionites and other supposed heretics among the Jewish Christians.  And I cannot help thinking that Rhenferd, who has so ably anticipated Mr. Oxlee on this point, and in Jortin’s best manner displayed the gross ignorance of the Gentile Fathers in all matters relating to Hebrew learning, and the ludicrous yet mischievous results thereof, has formed a juster though very much lower opinion of these Fathers, with a few exceptions, than Mr. Oxlee.  I confess that till the light of the twofoldness of the Christian Church dawned on my mind, the study of the history and literature of the Church during the first three or four centuries infected me with a spirit of doubt and disgust which required a frequent recurrence to the writings of John and Paul to preserve me whole in the Faith.

Prop.  I. ch. i. p. 16.

The truth of the doctrine is vehemently insisted on, in a variety of places, by the great R. Moses ben Maimon; who founds upon it the unity of the Godhead, and ranks it among the fundamental articles of the Jewish religion.  Thus in his celebrated Letter to the Jews of Marseilles he observes, &c.

But what is obtained by quotations from Maimonides more than from Alexander Hales, or any other Schoolman of the same age?  The metaphysics of the learned Jew are derived from the same source, namely, Aristotle; and his object was the same, as that of the Christian Schoolmen, namely, to systematize the religion he professed on the form and in the principles of the Aristotelian philosophy.

By the by, it is a serious defect in Mr. Oxlee’s work, that he does not give the age of the writers whom he cites.  He cannot have expected all his readers to be as learned as himself.

Ib. ch. iii. p. 26.

Mr. Oxlee seems too much inclined to identify the Rabbinical interpretations of Scripture texts with their true sense; when in reality the Rabbis themselves not seldom used those interpretations as a convenient and popular mode of conveying their own philosophic opinions.  Neither have I been able to admire the logic so general among the divines of both Churches, according to which if one, two, or perhaps three sentences in any one of the Canonical books appear to declare a given doctrine, all assertions of a different character must have been meant to be taken metaphorically.