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know that "He came unto his own, and his own received him not." Is. liii. 2. John i. 11. It was said by the prophet, "We hid, as it were, our faces from him;" and the evangelist informs us, "All his disciples forsook him and fled.” Is. liii. 3. Matt. xxvi. 5, 6. The Saviour, in Prophecy, complained of being laughed to scorn; and his evangelists narrate the contempt with which He was treated; "Herod with his men of war set him at nought," and the Roman soldiers having arrayed him in the emblems of mock royalty, bowed the knee before him in derision. Ps. xxii. 6. Matt. xxvii. 29. Luke xxiii. 11. If he said, " I hid not my face from shame and spitting," the pen of inspiration records that he was thus ignominiously treated. Is. 1. 6. Matt. xxvi. 67. Prophecy had foretold, “They shall smite the Judge of Israel with a rod upon the cheek;” and its fulfilment was witnessed, when They spit upon him, and took the reed and smote him on the head." Mic. v. 1. Matt. xxvii. 30. The prophecy is," he was oppressed and afflicted, yet he opened not his mouth;" the fulfilment is, "when he was accused of the chief priests and elders, he answered nothing." Is. liii. 7. Matt. xxvii. 12. The prophet predicted, that he should be "despised and rejected of men;" and when, by their law, a prisoner must be released, the Jews clamorously preferred Barabbas, a robber and murderer, to the Holy Son of God. Is. liii. 3. Mark xv. 15. Did Prophecy pourtray him as "a man of sorrows and acquainted with grief?" He not merely "endured the contradiction of sinners," but suffered under the hiding of his Father's face, and in our room experienced the bitterness of divine wrath, till in his agony he sweat blood, and exclaimed that his soul was "exceeding sorrow→ ful even unto death." Is. liii. 3. Heb. xii. 3. Matt. xxvi. 38. If it was foretold that he who did eat his bread should lift his heel against him; "Jesus answered and said, he that dippeth his hand with me in the dish the same shall betray me." Ps. xlix. 1. Matt. xxvi. 23. It was predicted that he should be prized at "thirty pieces of silver;" and it is also narrated, that Judas covenanted to betray his Master into the hands of His enemies for that sum Zech. xi. 12. Matt. xxvi. 14, 15. And the Lord said unto the prophet, "Cast it unto the potter;" and when the traitor returned the reward of his treachery to the chief priests,

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"they took counsel and bought with it the potter's field to bury strangers in." Zech. xi. 13. Matt. xxvii. 7. In Prophecy, the Saviour complained, they shake the head, saying, He trusted in the Lord that He would deliver him; let Him deliver him seeing he trusted in Him;" and in the very words did not the chief priests with the scribes and elders "mocking him" say, He trusted in God, let Him deliver him now if He will have him?" Ps. xxii. 7, 8. Matt. xxvii. 43. In Prophecy, the Saviour complained, "they gave me gall for my meat, and in my thirst they gave me vinegar to drink;" and it was verified when, at Golgotha, "they gave him vinegar to drink mingled with gall." Ps. lxix. 21. Matt. xxvii. 34. The prophet foretold, that "threescore and two weeks" [of years after the edict for rebuilding Jerusalem, the Messiah should be cut off; (Dan. ix. 26.) and History testifies this to have been the precise time that elapsed between the giving of that decree by Artaxerxes and the death of Christ. If it was promised that he should pour out his soul unto death; Jesus said, "It is finished, and he bowed his head and gave up the ghost." Is. liii. 12. John xix. 30. Though to be put to a violent death, and "cut off out of the land of the living," it was added by the prophets, "but not for Himself;" "for the transgression of my people was He smitten:" and accordingly He who was "holy, harmless, undefiled, and separate from sinners," "are our sins in His own body." Dan. ix. 26. Is. liii. 12. Heb. vii. 27. 1 Pet. ii. 24. Yet the prophet declares, "he was numbered with transgressors ;" and the Evangelist records, that "with him they crucified two thieves, the one on his right hand and the other on his left." Is. liii. 12. Mark xv. 27. The prophecy is, " they pierced my hands and feet;" and an incredulous disciple was convinced of the reality of his Master's resurrection, by witnessing in his hands the print of the nails by which he had been transfixed to the accursed tree. Ps. xxii. 16. John xx. 28. Again, it was predicted, they shall look on me whom they have pierced;" and it is also recorded, that one of the soldiers with a spear pierced his side, and forthwith there came out blood and water." Zech. xii. 10. John xix. 34. If it was farther foretold, "they part my garments among them, and cast lots upon my vesture;" Inspiration also informs us, that in this very manner did the attendant sol

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diers divide the Saviour's raiment. Ps. xxii. 18. John xix. 23. The Passover had typified* and the Psalmist predicted of the Righteous One, that "the Lord keepeth all his bones, not one of them shall be broken;" and the beloved dis ciple saw and bears record, that while, at the request of

BILA It would be altogether inconsistent with our present design to offer any lengthened remarks on the objections made to Mr. Irving's use of the Scriptural Types in establishing the doctrine of the second advent of Messiah, by the Examinator of his Opinions in the Chris tian Instructor. Types, it must be acknowledged, are rather fitted for illustration than for proof; but there is no sufficient reason why, in this case, that use should not be made of them for which they are said expressly to have been given, and to which they are applied with regard to other doctrines. Still, it must be confessed, that as types can only be made available for the illustration of what is already proved and admitted, it would have been better-we say it with all respect for Mr. Irving, to whose uncompromising fidelity in this matter we feel ourselves under the highest obligations, in having had our attention more particularly directed to this awfully interesting subject, and take pleasure in having thus an opportunity of making the acknowledgment-it would yet, in our opinion, have been better, in preaching this doctrine to those who wholly disbelieved it, to have kept more exclusively to the direct proof of its Scriptural authority-to which we are happy to learn he has subsequently adhered. But when the Examinator was professedly reviewing Mr Irving's Lectures, how is it that he has not taken up, fully and formally, a single one of his arguments founded on the express declaration of the divine word? He has enlarged on the unsuitableness of types for the purpose Mr. Irving had in view, and assumes that what was given in illustration was adduced as evidence direct. But on this subject he has himself made admissions, from which, perhaps, it would not be difficult to prove that much of what he has written upon it is inadmissible. So far from : the "general similarity of God's dealings with His creatures in similar circumstances," being a sufficient reason for denying the typical character of certain events, that it might of itself rather be taken as a warrant for that application_which Mr. Irving made of the Scriptural reference unto them. For if, as the Examinator says, almost every thing in Prophecy is made to centre in, and to depend upon the coming of Christ, and the consequences to the world of this coming," is it not highly reasonable to suppose that God in His dealings with individuals and with nations, so ordered His blessings and His judgments as to foreshadow those great events which are yet future, and which are revealed as to be accomplished in latter times, in consequence of Christ's coming to the world? Should not that very similarity, on which the Examinator founds his objection, have led us to the conclusion that God's dealings in. one case were designed to point to others of a similar character, though mightier in result, even if the Holy Spirit had not absolutely required this application, by expressly intimating their typi cal character and ultimate reference?

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the Jews, the legs of the malefactors were broken, the Saviour being already dead, they brake not His. Ps. xxxiy, 20. John xix. 33. It was predicted that he should be with the rich in the state of the dead; (Is. liii. 9.) and it is also recorded by the various Evangelists, that Joseph of Arimathea, an honourable councillor, having begged from Pilate the body of Jesus, he wrapped it in fine linen, and laid it in his own new sepulchre, wherein never man before was laid. It was again said, in Prophecy, "Thou shalt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption;" and early in the morning of the third day his resurrection was declared to his disciples, by an angel whose countenance was like lightning, and his raiment white as snow. Ps. xvi. 10. Matt. xxviii. 3. And, lastly, it was prophetically declared, "Thou hast ascended on high, thou hast led captivity captive;" and so it is recorded, that "while his disciples beheld, he was taken up, and a cloud received him out of their sight." Ps. lxviii. 18. Acts i. 9. Eph. iv. 8.

The legitimate conclusion from this Literal Fulfilment of Prophecy, in times past, surely is, that predictions concerning the future will have a similar accomplishment; and that as Jesus was really born of "a virgin," so will he also 66 come with the clouds of heaven," when there shall be "given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him." Is. vii. 14. Dan. vii. 13, 14. That, in the day of his power, he will as certainly come to Egypt "riding on a swift cloud," as, in his humiliation, he entered Jerusalem seated on an Is. xix. 1. Zech. ix. 9. That as "the spirit of whoredoms in the midst of Israel" has hitherto blinded them, that "they have not known the Lord," they shall “know that the Lord of hosts hath sent" him, when he "shall inherit Judah his portion in the Holy Land." Hos. v. 5. Zech. ii. 11, 12. That as, when formerly he tabernacled with men, he brake not the bruised reed, nor quenched the smoking flax, so shall he yet "go forth as a mighty man, stirring up jealousy like a man of war." Is. xlii. 3, 13. That as he really submitted to oppression and affliction, while he opened not his mouth," so will he, in the

ass.

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day of his fierce anger, destroy and devour at once.' Is. liii. 7. xlii. 14. That as the humble Shiloh truly came ere the sceptre had departed from Judah, so will the Lord when he builds up Zion appear in his glory. Gen. xlix. 10. Ps. ex. 16. That as, when formerly he appeared in our world, the Jewish nation "saw in him no form nor comeliness," so will he be "the Desire of all nations" when he comes again. Is. liii. 2. Hag. ii. 7. That as, at his first coming, he was truly a man of sorrows and acquainted with grief," he will, at his return, "rejoice in Jerusalem, and joy in his people." Is. liii. 3. lxv. 19. That as the children of Israel have really remained "many days without a king and without a prince," so they will, in the same sense, have this reproach removed, when, in the latter days, they "shall return and seek the Lord their God and The Beloved their King." Hos. iii, 4, 5. That as he who "is to be Ruler in Israel" was really born in Bethlehem, so, when he has "returned unto Zion, he will dwell in the midst of Jerusalem." Micah v. 2.

• The Examinator already referred to, in the Christian Instructor, (p. 596,) is much opposed to the view of Christ coming personally for the destruction of Antichristian nations, because, during the time of his first residence on earth, the whole of his doctrine and practice inculcated peace. But were this criterion adopted, we must at once deny that the Lord Jesus will ever be revealed from heaven, "in flaming fire, taking vengeance on them that know not God, and who obey not the gospel." 2 Thess. i. 8. Another apostle, as well as Christ himself, expressly tells us, that "all the tribes of the earth shall mourn" when they see him coming in his power and glory; (Rev. i. 7. Matt. xxiv. 30.) but, upon the above principle, there can be no occasion for the most guilty to fear, because, when formerly upon the earth, he said unto his disciples, "love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you, that ye may be the children of your father who is in heaven." Such reasoning proceeds on a very imperfect view of the Saviour's character. The Examinator does not, however, always adhere to this partial delineation. He repeatedly asserts that Christ came again at the destruction of Jerusalem. This, while it sets at nought his idea of peacefulness as the only ingredient in the character of Christ, appears the more surprising as it is an assertion which the Scriptures do not warrant. Not that this act of his justice was inconsistent with his character of mercy-which would not have been sullied in the least although he had chosen to come personally for the infliction of his vengeance on the guilty city-but the Scriptures do not authorize the Examinator to make such an assertion, and it is in itself subversive of the objection adduced.