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mode of reckoning, a part of a day is put for the whole, as in the case of circumcision, which was to be performed on the eighth day; here they only counted six days between the birth and the day of the ceremony. Our Lord, therefore, being in the earth one whole day, and part of two, was buried three days. And this is all that is signified by his words; for a day and a night together, in Hebrew phrase, make up the period which we call a day.

With this instance we may fitly conclude our search. As we have before seen many of the principal features of the character of Christ foreshadowed in the Old Testament, as we have seen His death prefigured in a variety of conspiring views; so have we seen the last wonderful event of His sojourn on earth, His resurrection from the dead, distinctly shadowed out in one of the most remarkable facts recorded in the ancient Scriptures.


Let us now look to the result of our investigation. The authenticity of each of the two divisions of the Scriptures can be proved by independent testimonies. A series of events is related in each, and the credibility of either history has been sufficiently established. In this essay we have compared the two histories in many remarkable points; we have

endeavoured to prove that there is such a connexion between the events of the former and the latter Dispensation, as renders the history of the people of Israel a standing prophecy of the times of Christ. We have not attempted to prove the truth of the events related in the New Testament, by means of this connexion; these rest on other grounds; but it has been our object to establish the connexion itself. The argument has not been drawn from resemblance alone, but from the words of prophecy, pointing out with greater or less clearness the existence of a designed connexion.

But even if we had not this evidence from the concurrence of prophecy, if it were possible to suppose that the Apostles invented the scheme of typical prefiguration, to explain the character and death of their leader, yet how can we account for the multitude of circumstances so applicable to the events of the Gospel history? What can be said of the existence of so many striking ceremonies in the Jewish Law, so many remarkable events in the history of the Jewish people, which bear an apt resemblance to the life and death of Jesus 1? 1 " In proportion as these are suitable to the purpose for which the Apostles employed them, the wonder is increased that they should be found in the history at all." No account can be given of the correspondence, but this one, the two Dispensations were

1 See Bp. Sumner's Evid. p. 114.

connected by the design and purpose of the Almighty Ruler of events.

Let us see how the types of the Old Testament answer the argument of our adversaries. They assert "that Christ and His Apostles undertake to establish themselves on the old foundation, and maintain Christ to be that Saviour who had been anciently foretold, and promised to the faithful in all ages." But this, say they, is more than can be proved, because it is impossible to shew that there is any such meaning in the ancient Scriptures. And on this ground they reject the evidence of miracles, because, if no such meaning ever existed in the Old Testament, no miracles can prove that it did. Types supported by prophecy types, speaking by their visible correspondence, shew that such a meaning did exist. Signs and wonders were seen and recorded of old; it was declared by prophecy that events like unto them should be seen in after times; those events have come to pass, and the signification of type and prophecy has been at once clearly interpreted and exactly fulfilled.

Once more let it be remembered, that this is only one branch of prophetic evidence. In the volume of prophecy are many other testimonies which tend to the same point. Yet even here, in this single branch, the evidence of types, there is much, if not fully enough, to convince us of the truth of our

1 Grounds and Reasons, part I. chap. ii.

belief, that Jesus who was crucified and rose again was the Christ," the Prophet that should come into the world." We have seen, from the first ages, intimations given and notices recorded, of the gracious plan for the redemption of man; we have beheld the image of the atonement, to be offered for our sins, drawn in fair characters by the hand of God; and all has been fulfilled in Him who is the "Author and Finisher of our Faith." then tempt God, seeking "a sign from heaven?" Unconvinced by such testimony, "encompassed by such a cloud of witnesses," shall we say with the chief priests and elders, "If He be the king of Israel, let Him come down from the cross, and we will believe Him1?"

Shall we

1 Matt. xxvii. 42.





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