"shall marry another, committeth adultery; "and whoso marrieth her which is put away, "committeth adultery."-Allow me to explain to you why I cannot admit this interpretation.

I have already observed an impropriety of sentiment entertained by some concerning the Law of Moses. Your position is conceived with a similar violence against the spirit of that revelation; and is, I think, contrary to the principle which ought to be observed in every relative view of Judaism and Christianity. You maintain, that "Christ lays down his own law,” on the subject in question, "without regard to the “ Law of Moses.”*—On the contrary, I am persuaded that this, together with the other parts of the Saviour's discourse upon the Mount, where it was first pronounced, is to be understood on the principle of respect to the Law of Moses, and of

* Bishop of Rochester's Speech, p. 17.

analogy with the true intent of that insti

tution.

You, my Lord, are not to be informed by any man (and least of all men, by me,) that there was a gracious and a winning condescension in the doctrine of the Saviour towards the Jewish nation, whom he primarily and exclusively addressed; and this arose from the very nature of his Divine mission to a people, to whom had been committed that ancient covenant which was now to be brought to perfection. I will not dwell on the early submission paid by him to the system of Moses.* He was circumcised, and grew up in obedience to the law, as the children of other Jewish parents. What is of more importance, his ministry shows this spirit of adaptation in a convincing manner :-he entered upon it about age when the priests and levites as

the

* Eusebius calls him, perfect in the Law of Moses: Téλeios xald Mwośα. Dem. Ev. Lib. i. C. 7.

sumed their office; and was baptised, as the high priest and others were prepared by water, for their holy functions. Levit. viii. 6. He selected his Apostles and Disciples, with a view to the tribes of Israel and the Sanhedrim. He worshipped in the Synagogue and the Temple: and in his sacred instructions are to be found those arguments, and that train of imagery, which were most familiar to his Jewish hearers.What is the result from hence to the question between us? If your Lordship's interpretation is adopted, all this previous attention is lost. Those whose minds required so much management with respect to their ancient institution, were suddenly to be shocked with the contempt and reprobation of it; and he who taught with the dispensation of Moses perpetually in view, is made, at once, to deliver his rule of marriage "without any regard to Mo"ses's Law!"

DS

It was the declaration of Christ himself,

to the same persons who first heard him utter this doctrine, that he came 66 not to "destroy the Law, but to fulfil it." And it appears, on all sides, in what manner this was done by vindicating the moral part of it, in which, was the institution of marriage, from the corrupt glosses of the Scribes; by excusing its necessary imperfections, by adding to it those provisions which were essential to a better sanctity, and by enjoining it, thus purified and enlarged, to the observance of his followers, as his own law, necessary to salvation. Vitringa refers this accomplishing of the Law to a Chaldee word, of which "illustration" is the meaning. Le Clerc states it to be, an adoption of the fundamental purpose of that Law; and, at the same time, an amendment of its unavoidable defects.* And the learned Mede has made

Non veni ad funditus delendam Vet. Test. dispen

it consist in that fulness of exposition which it so much required; in circumstantial additions, and that new modification of it, which a better order of things demanded.* The Law of Moses was, therefore, the ground-work of the Law of Christ. But your Lordship says, that he pays no regard to it!"

66

My Lord, not so reasoned Chrysostom. We find him combating the same error in his age, which we are compelled to combat, after him, in our own. There were some, it seems, who, comparing the old Covenant with the new, observing the difference of sanctity possessed by each, and unable, or unwilling, to reconcile the ap

sationem; sed ad eam emendandam, et perficiendam in quibusdam, in quibus perfectior esse potest. And presently he adds, cujus generis fuerunt omnes mutationes Christi, id est, reformationes.

*Christus legem perfecit, non tantum eam plenius interpretando, sed etiam novas circumstantias, novamque modificationem addendo. Ap. Poli. Syn.