which the first fulfilment is premonitory | full of correspondences; nor is there a product, animate or inanimate, in one department of his works, which does not derive some extraneous dignity from its aptitude to illustrate or to accredit some formation in the other.

of the second; in which the circumstances and lessons of the former event are, on a small scale, what the circumstances and lessons of the later event are on a large one.

It is justly observed by Bacon (see reference below) that such fulness and latitude in prophecies is agreeable to the nature of their Author, with whom "a thousand years are but as one day;" it will also readily be perceived to have the general course of analogy in its favour. An observation or two may here not be misplaced on the plain and everdeveloping analogy which obtains between the material and the spiritual world. There is, probably, not a phenomenon in the kingdom of mind which has not its corresponding phenomenon in the kingdom of matter. There is not an operation in our mental or moral frame which has not light shed upon it by some analogous operation in our physical frame. There is not an agency or influence which can be brought to bear on the world within us which may not be paralleled and illustrated by some agency in the world without. It is in their power of tracing and exhibiting such parallels that the genius of great writers consists. It is in the welcome surprise with which such analogies burst on our own perceptions that half our own pleasures of imagination are found. No inconsiderable argument in behalf of the identity of the Author of Creation and Providence is derived from the coincidence of such analogies. Can we believe that we are under two different jurisdictions when we are surrounded every where by such symmetries? Is it credible that it is owing to mere fortuitous combination that one system of objects should be the mirror of another, or is it a mere happy accident of our lot that external nature is a treasury of images? The dominions of the great Creator are

But what concerns us now more nearly is that just the same sort of correspondence obtains between the Old economy of revealed truth and the New. It can need no proof with those who reverence the authority of scripture that the Old dispensation, in all its grander features, so far especially as that dispensation was legal or Mosaical, was typical of the New. All the great institutions of the Mosaic law were symbolical of others under the gospel. The legal solemnities had all their evangelical meaning. The ordinations both of sacred places and sacred times were settled with an eye to something still more sacred. Even the dignity of the great personages who then administered affairs was but the reflected lustre of a far superior dignity—even of His who was "in all things to have the pre-eminence." Moses, Aaron,and Joshua were all types of him-the first as a lawgiver and prophet, the second as a priest and intercessor, the third as a deliverer and captain. The reigns of David and Solomon were both prefigurative of his. The whole apparatus of means and observances, we have apostolic warrant for saying (see Heb. viii. 5), served but for "patterns and shadows of spiritual things."

Now, if we have thus, under former times, a confessed number of typical ordinances, why is it improbable that we should have a number also of typical events? If many of the precepts given had a further reference than their primary one, why not many of the occurences evolved? Why may not the actions, as well as the characters and offices, of historic persons under the Old Testament, look forward, many of

them, to something under the New? What is there less worthy in the great deliverances of the church to be signified beforehand than in its great doctrines? Why may we not believe that against all the varieties of trial which should befall Christianity and its professors in their progress through this world, its exalted Head has provided an adequate fund of consolation by the permission of the like to the Jewish faith? If elaborate arrangements were made to prepare our minds for the appearance of Christ, why not also for the rise of Antichrist?

assure struggling Christians under the pressure of outward adversities, that no strange thing has happened unto them." (See 1 Peter iv. 12.) To dissipate thus the novelty of a "fiery trial," goes far towards dissipating its formidableness likewise. When the oppressed believer thus sees a scourge hanging over him, "after the manner of Egypt," he is prepared to expect deliverance "after the manner of Egypt" also. (See Isaiah x. 24, 26.) We hold it to be highly probable that all the great temptations, dangers, and sufferings of the church have already had their miniature model, and that it is not ancient saints or heroes only, like Elijah, who have reappeared or will re-appear in "spirit and in power." (See Matt. xi. 14; Luke i. 17.)

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Admitting the antecedent probability of such correspondences in events, the hypothesis of a double sense in predictions becomes easy and natural. It is readily allowed that a duality in the The most serious difficulty which will references of prophecy can only stand obstruct the reception of these concluas a duality in the objects of prophecy sions in some minds, will probably be can be substantiated also. Omnipotence the view under which they represent itself could not make one form of ex- the depraved actors in former eras. pression shadow forth two events which have pre-ordained that the more notoriare without any correspondence. If ous oppressors and persecutors of the the transactions themselves be not, in church shall have had their prototypes some sort, parallels, so that the one in former ages, may seem to exempt shall be, in its main aspects, a re-produc- these latter from their proper accountation of the other, to attempt to compre- bility. It may even seem to fasten much hend them under one prediction could of the paternity of their evil doings on be little better than verbal trickery: but the divine Author of the arrangement, if the parallelism of the events must be who, it will be said, has extracted owned possible, why not also that of the his own profit from the enormities. applications? It is in speaking of his- It may be thought to transform the torical occurrences that the apostle says voluntary actions of the wicked into (1 Cor. x. 11), "All these things hap-blind necessities, and not to be dealpened unto them for ensamples (TTO); and they are written for our admonition upon whom the ends of the world are come." Thus to adapt former incidents to present and permanent uses is, in a manner, to "glorify them, that they shall not be small." (Jerem. xxx. 19.) It is, to accommodate the language of Isaiah (ch. Ix. 17), instead of "brass to bring gold, and instead of iron to bring silver, and for wood brass, and for stones iron." It is a great thing to be able to

ing with the agents on their own merits. To some it would have the appearance of sacrificing individual character and happiness for public ends, just as some philosophers will make their scientific experiments on living bodies. What a humane practitioner would not do to the meanest animal, can it be believed that the most merciful Father of all would do to intelligent souls? Is it credible that he would rear and nurse any whose principal use should

this discussion, we may specify one or two prophecies in the interpretation of which, if we are but candid, the acknowledgment of a twofold reference seems inevitable. The first is the celebrated promise made by God to David, as recorded 2 Sam. 12-16. That the primary reference of this promise was to Solomon and his immediate descendants none, we presume, will doubt. The Hebrew monarch himself expressly speaks of it as having received fulfilment in his own person. This he does, not in a single dubious expression, but again and again. (See 1 Kings viii. 15-20.) Notwithstanding, we are given to understand, and that by the concurrent voice of the Old and New Testaments, that "a greater than Solomon is here." The testimony of the ancient church we may collect with sufficient certainty from Ps. lxxxix. and cxxxii. ; we have the testimony of Peter in his Pentecostal sermon (see Acts ii. 29, 30); the testimony of Paul, in Hebrews i. 5. It may be observed that both the latter references are professedly of an argumentative nature; but the evidence from the Psalm, though indirect, is not the less valuable.

be that of beacons to others, or that he would treat as punishable those who have promoted his purposes? Now, not to mention that to moot these questions is, like the Jews in Paul's time (see Rom. ix. 19), to plunge at once into the dark labyrinth of "fixed fate" and "free will," we must never forget, in considering them, either the marvellous intertexture of divine primary with divine secondary purposes, or the nice shades which distinguish merely permissive from decretory appointments. It is certain that there is a link and tie by which actions may become divine works without ceasing to be human responsibilities. There is a sense in which God "creates darkness as well as forms light; in which he creates evil as well as makes peace." (See Isaiah xlv. 7.) He himself calls attention to the fact, that he "creates the smith who bloweth the coals in the fire, and who bringeth forth an instrument for his work, and that he creates the waster to destroy." (See Isaiah liv. 16.) In a sense, that is to say, even the weapons of the persecutor are of his fashioning. Both the Egyptian and the Assyrian monarchs deemed themselves absolutely independent in their actions, and would have resented with scorn the idea of subjection to any will but their own; but, yet, they were both raised up by God, that his "power might be shown in them, and that his name might be declared throughout all the earth." (See Exod ix. 16; Isaiah x. 5—7.) The reconcileableness of divine foreknowledge with human voluntary agency is one of the most complicated problems in morals; but we need only the neces-generation, its professed object being to sary moral geometry, to solve the restore the confidence of Ahaz and his problem; had we but, to change the subjects. This view is strengthened figure, a suitable moral prism, we almost to certainty by the succeeding should see the two aparent contraries context. In ver. 15, 16, the space of a blending into one another like the few years is named as, at once, so to colours of the iris. speak, the limit of the prophecy and the term of the appearance of the child. "Butter and honey shall he eat that he

As it regards the matter of fact in

Another indisputable instance, as we cannot but think, of a double applicability in prophecy, may be found in the prediction of the virgin and her miraculous offspring, as recorded in Isaiah vii. 14-16. It seems plain that the direct reference of this prophecy is to some contemporaneous event. The preceding context, for example, speaks of the birth as to be a sign to the then

LOINS GIRDED AND LAMPS BURNING.

LETTERS FROM ABRAHAM BOOTH.

as it did. I feel, I greatly feel; but, blessed be God, I neither sorrow as one that has no hope respecting the final happiness of the dear deceased, nor as one that murmurs under the afflicting hand of God. For as I have no doubt of her separate spirit being in a state of happiness, so I am satisfied not only that the Lord had a complete right to take her away, but that he has done what, on the whole, will be the best for me. Oh, brother, it is a blessed thing to have the peace of God, and a scriptural hope of glory.

"My asthma increases, and my cough

is very troublesome; so that I have not | laborious both night and day. It is been able to preach twice on one day, with difficulty that I can engage, for a for a long time, nor at all for three or few moments, morning and evening in four weeks. I hope, however, if the family prayer. In a word, I am scarcely weather be mild, that I shall be able in fit for any employment, of either body a little while to resume my stated labour. or mind. My life is so nearly run out, But I am an old man, and you are not that scarcely anything besides the very much younger; each of us become a dregs remains. widower, and hastening down to the "I have reason, however, to be ungrave. May our hearts be detached speakably thankful; for I have hope of from the world, and set upon heavenly eternal life. Yes, an old sinner as I am, things. all imperfect in my best services, and "It has of late been a very sickly absolutely unworthy of any spiritual and dying time in London; and accord-blessings, as I certainly am, I have ing to report still more so in many hope of beholding the glory of Christ, parts of the country. All things around and of being for ever with him. Oh us declare, that this is not our rest. May that I may bear with patient submiswe live to God while we do live, and be sion, and complete resignation, every ready to die at any moment!" affliction which yet awaits me, and be helped to finish my course with joy!