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new dispensation, in the power of working miracles on the part of the promulgator, p. 218
1. The reasons why the Patriarchal dispensation was
introduced without the sanction of miracles, p. 219
1. They were unnecessary on the part of Adam, at
the time of its first promulgation, p. 219--
2. They were equally unnecessary on the part of
Noah, at the time of its second promulgation after
the deluge, p. 220
3. Nor yet were they at all necessary to authorize its
reformation in the days of Abraham; when, after
it had been stripped of superstitious vanities, it
began to be confined to a single family, p. 220.
4. Hence we have not a single miracle on record,
as performed by a human agent, prior to the abro-
gation of Patriarchism, p. 222
II. But, as the Patriarchal dispensation was abrogated
when the Levitical dispensation was promulged, the
latter required the sanction of miracles, as an evidence
that it indeed came from God, p. 222
1. Moses therefore, as the prophet of the Levitical
dispensation was empowered to work miracles, p.
223 ་་་.
2. But, as reformation professedly introduces nothing
new, claiming only to reestablish ancient land-
marks, Ezra, the reformer of the Law, possessed
no such power, p. 224
III. On the same principle, when the Levitical dispensa-
tion was abrogated and when the Christian dispen-
sation was promulged, the evidence of miracles again
became necessary: because, without such a sanction,
we should have had no sufficient proof that a con-
fessedly divine dispensation was indeed abrogated, p.
224
1. Hence Christ, the prophet of the consummating
dispensation, wrought miracles, as Moses had done
before him, p. 224
2. But, at the time of the Reformation, no miracles
were wrought, because nothing new was intro-
duced; the reformers professedly only tracing back
their steps to that old ground, which through the
Oprogress of corruption had been gradually quitted,
to p. 225 4.
SECT. III.
The connection of the three dispensations by means of
types, p. 226
The end of the establishment of the Law, p. 226
I. The Law was a dispensation preparatory to the Gospel
of the Messiah, who is throughout its grand object,
p. 227
II. Those, who lived under the two first dispensations,
looked forward to the advent of the promised Deli-
verer, p. 227
III. Hence the Gospel of the Messiah is shadowed out
under the types and ceremonies of Patriarchism and
the Law, p. 229
CHAP. II.
The ceremonial Law, p. 231
Principles on which the ceremonial Law was founded,
p. 231
I. Sacrifices, p. 237
1. They were first instituted at the time of the fall,
p. 238
2. The sacrifices of Cain and Abel, p. 2421
3. All bloody sacrifices were of a piacular nature,
p. 245
4. The ordinance of the two goats, p. 248. '.
(1.) The import of the term Azazel, p. 250
(2.) The import of the different treatment of the
two goats, p. 254
5. The ordinance of the two birds is parallel to the
ordinance of the two goats, p. 261
II. The high-priest, p. 262
1. St. Paul's doctrine, respecting the typical charac-
ter of the high-priest and the holy of holies, had
a way naturally prepared for it by the phraseology
of the prophets, p. 263
2. The doctrine of Philo, respecting the high-priest,
is substantially the same as that of St. Paul,
p. 264
III. The Passover, p. 268
1. The Passover was a piacular sacrifice, p. 269
2. The feasting upon the lamb was therefore a feast
upon a sacrifice, p. 270
3. The paschal lamb was a type of Christ, p. 271
(1.) Proved inductively from St. John, p. 271
(2.) Proved directly from St. Paul, p. 272
4. The correspondence between the type and the
antitype, p. 272
5. The history of the Passover explains the nature
both of Christ's death and of the sacrament of the
Lord's Supper, p. 274
(1.) The death of Christ was a piacular sacrifice,
p. 274
(2.) The Lord's Supper is a feast upon a sacrifice,
p. 275
(3.) The very reason of the thing shews, that the
Lord's Supper is more than a bare commemo-
rative ordinance, p. 276
(4.) This truth may also be gathered, both from
the circumstances attending its institution, and
from the illustration given by St. Paul, p. 278
(5.) From the nature of the Lord's Supper thus
established, we may argue back to the nature of
Christ's passion, p. 281
(6.) This view of the subject gives no counte-
nance to the Popish doctrine of Transubstan-
tiation, p. 282
IV. Legal impurity, p. 284
1. Exemplification of its meaning from dramatic
prophecies, p. 284
2. Its practical import, p. 286
V. Circumcision, p. 287
1. Its institution and design, p. 287
(1.) The rite was of a sacramental nature: for the
outward circumcision of the flesh is declared to
symbolize the inward circumcision of the heart,
p. 287
(2.) The sign and the thing signified were not
necessarily or inseparably united, p. 288
(3.) The same account is given of the matter by
the writers of the New Testament, p. 289
2. The Levitical sacrament of Circumcision typified
the Christian sacrament of Baptism, p. 290
(1.) Hence the outward sign of the one corre-
sponds with the outward sign of the other; and
the inward grace of the one, with the inward
grace of the other, p. 290
(2.) Such being the case, the inward grace must
bear exactly the same relation to each outward
sign, p. 291
(3.) The outward sign therefore and the inward
grace in Baptism are not necessarily inseparable,
p. 292
3. The efficacy of the sacrament depends upon the
worthiness of the recipient, p. 292...
VI. Unclean meats, p. 292
1. Unclean meats were typical of the Gentiles: clean
meats were typical of the Jews, once exclusively
the people of God, p. 294
2. Prophecy of Isaiah founded on this circumstance,
p. 295
3. Its explanation afforded by the vision of St. Peter,
p. 296
CHAP. III.
Eminent characters typical of Christ, p. 298
I. Adam, p. 299
II. Enoch, p. 300
III. Noah, p. 300
IV. The national Israel, p. 304
1. The typical character of the national Israel throws
light on various obscure texts, p. 304
2. Parallelism of character between Christ and the
national Israel, p. 306
V. Isaac, p. 307
1
1. Parallelism of character between Christ and Isaac,
p. 307
2. The sacrifice of Isaac was a parabolical drama,
p. 308
3. The import of the drama was known to Abraham,
p. 310
4. Christ's claim to preexistence, p. 311
VI. Joseph, p. 312
VII. Moses, p. 315
VIII. Aaron, p. 316
IX. Elijah, p. 319
X. Jonah, p. 320
XI. David and Solomon jointly, p. 321
1. David, p. 322
2. Solomon, p. 324
XII. Conclusion, p. 325