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quent, that the Jewish tenets could not fail to be known there, we see, at once, the source from whence the Grecian philosophy and religion were derived,-viz. from the Mosaic writings, through the medium of the Egyptians. Their religious systems were, however, sadly corrupted by admixtures of Egyptian superstitions, and their own wild poetic imagery; but the higher we trace their opinions, and those of the ancient world, the purer they will be found. When, however, men, vain in their own conceits, "knowing God, glorified him not as God, their foolish hearts were darkened” (Rom. i. 21); then the absurd, vain, and criminal profanations of idolatry, began to multiply exceedingly.

Still, an overruling Providence gradually prepared the way for the light of the Gospel. Literature, philosophy, and the fine arts, were rapidly diffused over Greece. Her liberal governments, calculated to admit of research after truth; her copious harmonious language, with the immortal works therein, that rendered it the universal dialect of the polite and learned in the East and West;-all prepared her to become a general permanent medium, whereby the truths of Christianity might be transmitted to future ages.

Rome, also, began to spring into eminence; whilst the intercourse between Asiatics and Greeks was so cemented, especially by Alexander, that the Grecian

language became popular over the East. And now we find the Jews placed in a different situation, from any preceding period of their history. Whilst a sufficient portion were restored to Judea, to remain a separate people, to preserve the law, rebuild the temple, and prepare the scene where the Messiah was personally to appear; another large body settled in Egypt, publicly exercised their religion there, and under the protection of Alexander, and his successors, flourished so as nearly to equal in number those of Judea. They adopted the Greek language; and, in consequence, the Septuagint, or translation of the Old Testament into Greek, was made for their use. Thus were the Scriptures rendered accessible to the learned of every country; and thus was also established an insuperable barrier against any tampering with the sacred text subsequently. The celebrated libraries of the Ptolemies,―attracting foreigners to the self-same city, where the most numerous colony of the Jews in Egypt was,-would afford additional means of diffusing a knowledge of the Jewish religion. Whilst the inquisitive character of the Greeks, and their multiplied philosophic sects, helped forward this knowledge. And the Roman empire, breaking down all barriers between the Eastern and Western world, blended all the civilized states of Asia, Africa, and Europe in one great

community; in every part of which the Greek language (now the language of the sacred records) became the common tongue of the learned and polite; so that, when the GOSPEL was promulgated, all nations had the opportunity of looking into and examining its sacred truths.

CHAPTER VI.

JUDAISM PREPARATORY TO CHRISTIANITY.

Answer to the objections derived from the supposed inconsistency of the Jewish and Christian Schemes, and from the alleged mutability in God, that He should establish two contradictory systems. Judaism shewn not to be either of eternal obligation, or inconsistent with Christianity, but designed as preparatory to, and introductory of, the GOSPEL.

IT has been shown that the tendency of Judaism was to diffuse the knowledge of the One True God amòngst the nations of the earth; and to prepare them for the reception of pure religious truth: and that its actual results corresponded thereto, in many cases. But it has been objected, "That the Jewish scheme could not, from its very nature, be preparatory to the Gospel;

being not only of an entirely opposite character, but also of eternal obligation, and utterly exclusive of all the rest of mankind.”

Now the Jewish Law was from the first, not intended to be of eternal obligation ;-it was only to be introductory of the Gospel, with which it is connected by an unity of design and arrangements, all centering in one grand object, the establishment of MESSIAH'S kingdom. This is evident, from the very first promise made in the Call of Abraham, when to personal and national blessings was added this declaration, "In thee shall all the families of the earth be blessed." (Gen. xii. 3). The same was, on various occasions, repeated successively to Isaac and Jacob. And this promise was always recognized as being the essential part of the Jewish scheme, to which the other parts were only subservient. So that, far from being partial and exclusive, it avowedly was to extend to all the nations of the earth, and to bring them into the Messiah's covenant. This again is manifested by the declaration to Jacob, by whom it was predicted of Shiloh, or the Messiah, that "to Him should the gathering of the people be,” (Gen. xlix. 10): where the "gathering of the people" presignifies the admission of the Gentiles into the Church of Christ. The same truth is predicted by the holy Psalmist, in numerous passages, most plainly and incontrovertibly: e. g. "I will give

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