ments, arguments, and appeals evidently imply that "what was written aforetime was written for our learning." Yet the opinion is entertained, and is not unfrequently avowed, that the New Testament alone is designed for the Christian's study. We do not, however, depreciate, but rather enhance, the value of this portion of Divine Revelation, when we affirm, that the result of studying the New to the exclusion of the Old Testament will be felt in the great degree of obscurity it will occasion. The one was not designed to supersede, but rather to elucidate, the other. This is sufficiently evident from the quotations just made; for ignorance, on the part of those addressed, of any of the events alluded to, would completely nullify the effect designed to be produced by the allusions made to them.

Nor do the writers of the New Testament confine their allusions to the historical records of the Old. Similar allusions are made to its ceremonial ordinances, its types, and its prophecies, fulfilled and unfulfilled. We might multiply quotations, containing references to the typical institutions of a former dispensation, and to ancient predictions fulfilled in the birth, sufferings, and death of the blessed Saviour: but it will be more to our purpose to adduce a few New-Testament allusions to predictions, the fulfilment of all of which was future, when the allusions were made, and most of which continue unfulfilled at the present day.

In the prophecies of Daniel (ix. 26, 27) it is declared, that "the people of the prince that shall come shall destroy the city and the sanctuary," and that "for the overspreading of abominations he shall make desolate;" and the Saviour, in reiterating to his disciples the prediction of the approaching invasion of Judea by the Romans (Matt. xxiv. 15), refers to this desolating power, by a simple allusion to "the abomination of desolation spoken of by Daniel the prophet"-plainly implying their previous acquaintance with the prophecy.

Again, our Lord, in this same prophetic discourse, giving the signs of his return, predicts that, previously, "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Luke xxi. 24). From the brevity of this allusion, however, it must be inferred, not only that prophecy had pointed to a limited time, during which the Gentile nations should have dominion over Israel and possession of Israel's land; but we must also believe that this time the disciples could readily recognise, when spoken of, as "the times of the Gentiles."

So also the Apostle Paul, in his Epistle to the Romans, alludes to the duration of the present Gentile dispensation as preceding the conversion of Israel-the certainty of which conversion he establishes by reference to ancient prophecy, as of sufficient authority; authority already acknowledged, and the meaning

of which was by them understood: "Blindness, in part, is happened unto Israel, until the fulness of the Gentiles be come in; and so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob" (Rom. xi. 25, 26; Isai. lix. 20). Unless his readers were acquainted with a Gentile dispensation, as to continue for a certain time, this allusion would not have conveyed any information relative to the event declared; but, the blindness of Israel being limited by the Apostle to the time when the fulness of the Gentiles shall be come in, implies their acquaintance with the prophecies concerning the existence and duration of such a dispensation.

Further the Apostle James, in the assembly at Jerusalem, recapitulated the statements previously made by Simeon concerning this Gentile dispensation as preceding the restoration of Israel; God having first visited the Gentiles, "to take out of them a people for his name." (Acts xv. 13-17). In proof of Israel's subsequent restoration, he quotes the prophet Amos (ix. 11): "As it is written, After this I will return, and will build again the tabernacle of David, which is fallen down and I will build again the ruins thereof, and I will set it up;"-a prediction yet remaining to be verified, when the Lord shall gather his ancient people from all the lands into which they have been scattered.

In a prophecy relating to the introduction of the Millennium, the Lord says, by his servant Haggai (ii. 6, 7), "I will shake the heavens, and the earth, and the sea, and the dry land, and I will shake all nations, and the Desire of all nations shall come." To this the Apostle Paul (Heb. xii. 26) refers, citing it simply as that which the Lord "hath promised," as if the believing Hebrews were not ignorant, either of the promise itself, or the prophet by whom it was uttered.

The Apostle Peter, exhorting believers to be "looking for and hasting unto the coming of the day of God, wherein the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat," encourages them with the prospect of a better time to come: "Nevertheless," says he, "we, according to his promise, look for new heavens, and a new earth, wherein dwelleth righteousness" (2 Pet. iii. 12). But, in order to understand this allusion, a knowledge of the prophecy of Isaiah is necessary, and must have been supposed by the Apostle in favour of those to whom he wrote. It is only when acquainted with the promise" of God, that the force of the Apostle's reasoning and appeal can be comprehended; but how clearly does this appear, when we perceive, from the context of the prophecy, that this promise, which the Apostle quotes, relates to that happy time when the Lord will not only regenerate the earth, but when he

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shall "create Jerusalem a rejoicing, and her people a joy;' when "the wolf and the lamb shall feed together, and the lion shall eat straw like the bullock!" (Isai. lxv. 17, 18, 25.)

Again does not the language of Peter on another occasion also imply his conviction that the Jews were fully acquainted with the predictions of all the prophets concerning the Millennial period, when he informed them (Acts iii. 19), that the heavens must receive that Jesus whom they had crucified and slain, until those "times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began?" He does not consider it necessary to inform them that all the prophets have spoken of such times of restitution of all things, but, assuming their knowledge of this truth, he exhorts them all to repentance, that their great national sins may be blotted out when those "times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ" again unto them.

The Apostle Paul, writing to the Corinthians, and treating of the resurrection of those "that are Christ's, at his coming," alludes to a prophecy by Isaiah: which allusion, while it proves the identity of the literal resurrection, of which Paul, speaks with a resurrection at the commencement of the Millennium, which the prophet predicts, does also establish the position we are endeavouring to illustrate,-that the allusions in the New Testament pre-suppose an acquaintance with the prophetic writings of the Old, to which these allusions are made. The Apostle does not regard it as necessary to inform them of the fact that a resurrection is predicted by the prophet as to be enjoyed at a specified time; but, comforting them with the prospect of glory to which the resurrection of the just shall introduce them, he adds, "Then shall be brought to pass the saying which is written [by Isaiah, concerning that time when "the rebuke of his people will the Lord take away from off all the earth"], "Death is swallowed up in victory."

Now, it is to be remarked, that in all these instances the references are made to the predictions as allusions to what is already known and believed; and the events predicted are referred to as events which in due time shall certainly be accomplished. Let these suffice as evidence that the prophecies of the Old Testament are referred to by the writers of the New, as a part of Revelation designed to be read, and studied, and fully understood, by those to whom their writings are addressed. They prove that prophecy is not merely quoted, but that its language is cited as if its sanctions were regarded as sacred, and as if its authority were felt to be obligatory. Thus arguments are founded upon it without hesitation, having as their basis the admission of all, that its declarations are sufficient

for the establishment of truth. On no other principle can we account for these numerous allusions to Old-Testament prophecy, made by our Lord while addressing believers, and by his Apostles while writing both to individuals and churches, both of Jewish and of Gentile converts. Unless it was designed that even Gentile Christians should be acquainted with OldTestament prophecy, it cannot be imagined that the inspired Apostles would have made allusions which, on any other supposition, must have been altogether unintelligible.

Nor do such allusions to the prophetic books of the Old Testament, by the authors of the New, prove merely that these writings were designed to be read, but that they were also capable of being understood; that, having been read, they were already understood. It is only when acquainted with the circumstances alluded to, that a distant hint can convey to the reader, or to the hearer, a distinct impression of what is meant to be communicated; and the very fact of such allusions being frequently made to Old-Testament prophecies, is proof, not only that they were designed to be understood, but that the Evangelists and other Apostles were themselves familiar with them, and that they believed those to whom they wrote were also acquainted with their contents.

It is further proved by such allusions, that a superficial acquaintance with the prophetic Scriptures could not have been regarded as sufficient; but that it is a duty to possess a general and accurate knowledge of them, as this was absolutely necessary in order to the disciples', when addressed-as in the above instances, being able to perceive the meaning or force of the allusions made.

In their application to the prophecies concerning the incarnation, and the life and death of Christ, the correctness of these remarks will be admitted by every one who has attended to the numerous New-Testament allusions to the legal institutions and prophetic records of a former dispensation; while, by many, their bearing on the pre-millennial coming of Christ, and the resurrection of his saints, will probably be denied. But as the Mosaic ritual did not merely prefigure the humiliation-work of Christ, and as this was not the exclusive matter of prophecy; so might we reasonably have expected to discover, in the writings of later inspiration, allusions to other subjects besides this, to events predicted in equally distinct language, although not having their fulfilment at the same point of time. For if the Saviour and his inspired Apostles, when speaking of his humiliation-state, make reference to prophecy as to writings known and understood and believed, are we not entitled to conclude that they may equally do so in referring to the brighter parts of prophetic revelation? That this is really the case, the

list of passages already given distinctly proves and although it be true, that concerning the birth, sufferings, and death of our Saviour the allusions are now in most cases fully recognised, while the allusions to his pre-millennial return and reign on earth are not generally perceived, this by no means proves the non-existence of such allusions. From the fact of the church's admission in the one case, and her denial in the other, it has, indeed, been inferred that allusions of the nature last specified do not really exist; as it is imagined, that, if they had had a place at all in the New Testament, they could not have been overlooked by those familiar with this portion of Divine truth. The conclusion is not, however, a legitimate deduction from the premises. It may be easily demonstrated that truths are not always perceived with equal readiness, when supported by equally valid evidence. Besides the want of light, there are to be found other causes for the obscurity which often rests upon our views of the subjects treated in the word of God. Illustrations of this remark might be derived from the occurrences of common life. My knowledge, for example, of the peculiar circumstances of my friend, will enable me to discover readily in his conversations and writings allusions to these circumstances, which to others, unacquainted with them, would be wholly unintelligible; while, on the other hand, my ignorance or unbelief would prevent my understanding or recognising allusions to other matters not less real. Thus (to render the comparison somewhat applicable to the present expectations of the church concerning the time of the Saviour's return, and the nature of the first resurrection,) any allusion-if merely an allusion-to the return of my friend from a distant land at a particular time and with certain attendants, would to me be wholly unintelligible, if I entertained the opinion, and had a settled conviction, that his return would not be in the manner, or at the time, or with the company alluded to. In like manner, in order that we may clearly perceive Scriptural allusions to Scriptural doctrines, it will be necessary that we previously believe these doctrines to have been positively revealed.

In these remarks, and by the above citations, it has been our object to establish an important general principle, which may be made available for the illustration of various passages in the New Testament-among others, the verses referred to at the head of this paper, and which are designed as the more immediate subject of present investigation. A minute examination of this passage is desirable, as we believe it to be matter of very general misapprehension.

"But shun profane and vain babblings, for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymeneus and Philetus; who concerning the truth