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PART III.

LECTURE VI.

SECT. I.

Objection derived from the supposed inconsistency of the Jewish and Christian schemes—The Law and the Gospel consistent―Jewish scheme intended from the first to introduce the Gospel-Proved from the promise to Abraham-Circumstances attending the repetition of this promise, shew that Abraham was a type of Christ-Jacob's prophecy concerning Shiloh-Psalm i-xxii-xlvii.-lxvii, and Ixxii.Isaiah, ii.-and xlix.-These prophecies clearly prove the Mosaic Law was to introduce and then give place to the Gospel-Why Moses did not expressly announce the intended abrogation of the Mosaic Law-He has intimated, this in his promise of a prophet to arise" like unto himself”—Our Lord alone answers his character-Christ a priest after the order of Melchisedeck-Meaning of this declaration explained in the Epistle to the Hebrews-Argument in this Epistle, ch. x. -Jeremiah prophecies the substitution of the Gospel for the Law-And the spiritual nature of the Gospel.

PART III.

LECT VI.

SECT. I.

MATTHEW, v. 17.

"Think not that I am come to destroy the Law and the Prophets; I am not come to destroy but to fulfil.

THE series of facts adduced in the last Lecture might be sufficient to shew, that the Jewish dispensation was calculated not only to preserve true religion amongst the Jews; but to check idolatry, and diffuse religious knowledge amongst the surrounding nations, as far as appears to have been practicable in the state of mankind, at the various periods when these facts took place; and above all that it was fitted to operate as a preparation for the introduction of that spiritual and universal religion, promulgated by the Gospel of Christ. But in opposition to this inference we find it alledged, that F f 2

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the Jewish scheme could not from its very nature operate as a preparation for the Gospel, being of an opposite and, as is asserted, even of a contradictory character; expressly declaring itself of eternal obligation, while it as expressly is confined to a single nation, excluding all the rest of mankind. And hence it is said, these systems of religion cannot both proceed from God.

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It shall be the object of this Lecture to refute this objection, by shewing that there is no inconsistency between the Mosaic and Christian dispensations; but that the Jewish Law was from the first intended not to be of eternal obligation, but declared to be subservient to and introductory of the Gospel, with which it is connected by a perpetual unity of design, and an accurate. correspondence of parts, all centering in one grand object, the establishment of the Messiah's kingdom, for which the Jewish scheme was an indispensible and effective preparation.

That this scheme was from the first intended, not for the exclusive benefit of the chosen people but as instrumental to the introduction of a universal blesta

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sing to mankind, is evident from the very first promise made to Abraham; which to the personal and national blessing, with which it encouraged and rewarded the faith and obedience of the Patriarch, added this remarkable declaration, as the crown and completion of all: * "And in thee shall

all famílies of the earth be blessed;" a declaration again repeated to the same Patriarch on two solemn occasions. † First, on disclosing to him the intended punishment of Sodom and Gomorrah, and receiving with the most gracious condescension, his humble but earnest intercession in favour of those few righteous, who might be found in those receptacles of guilt: and again still more emphatically, in consequence of his obeying the voice of God, and "not withholding "his son, his only son."

It deserves to be particularly noticed, that in the former of these transactions, the Patriarch interceding with God §." as Judge "of all the earth," was an evident representation of that GREAT INTERCESSOR whose

appearance was predicted in the promised blessing.

* Gen. xii. 3. + Ibid. xviii, Ibid. xxii. 18.

Ibid. xviii. 25.

blessing; and that in the latter* he beheki, in the commanded sacrifice, and the providential restoration of his only begotten son, the clear representation of the only begotten Son of God; prefiguring at once the voluntary sacrifice and the triumphant resurrection of that Christ who was the promised seed, in whom all the nations of the earth "were to be blessed." So that in both cases, but especially the last, the nature of the promised blessing was not obscurely intimated, by the immediate circumstances attending the divine declaration.

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As the Patriarch thus " rejoiced to be"hold the day of Christ," it cannot be doubted but he communicated to his family this joyful hope, and explained the great object to which it was directed; so that when the same promise was solemnly renewed, first to Isaac, † and afterwards to Jacob, its meaning and object were distinctly understood by these Patriarchs; and that wherever the blessing of Abraham, Isaac and Jacob is referred to, or the covenant which God made with them and their posterity

* Vide supra Vol. II. + Gen. xxvi. 4.

p.

276 to 281.

Ibid. xxviii. 14.

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