The prophet Haggai, in the second chapter of his prophecy, has these words: "Thus saith the Lord of Hosts, Yet once, it is a little while, and 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; and I will fill this house with glory, saith the Lord of Hosts." The desire of all nations must be understood to mean the Messiah; and the glory which filled the temple could be none but his. In other respects, the glory of the latter house was greatly inferior to the former; but in this it had the advantage, the presence of Christ being greater glory than gold and silver could produce, and the dignity of his person greater than the temple. Here we observe the Saviour was to come while the second temple was standing; and he did come. "We beheld his glory, (said St. John) the glory as of the only-begotten of the Father, full of grace and truth." And he discovered his zeal for his Father's house, by dismissing such as made it a house of merchandize; restored it to the spiritual purposes for which it was erected, and taught there the way of true and everlasting peace.

Zechariah was favoured with a clear view of his coming and public entry into Jerusalem. "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt, the foal of an ass-and his dominion shall be from sea even unto sea, and from the river even unto the ends of the earth." How completely this was fulfilled the evangelists inform us. He was received by the multitude with joyful acclamations on his public entry into Jerusalem, so as greatly to attract the notice of its inhabitants, and to prepare their minds for matters of the greatest importance. Matt. xxi. 1–12. Mark xi. 1-12.

Malachi, in the third chapter of his prophecy, foretels his coming, under the character of the Messenger of the covenant, immediately after the appearance of the baptist; compares his holy life and doctrine to a refiner, with his pu

rifying fire; and describes him as opposed to all kinds of sin and wickedness. The whole gospel-history fully confirms this prophecy. He shewed himself to be

"The holy, meck, unspotted Lamb,

"Who from the Father's bosom came."

Nor were the wicked able to stand before him. The most subtle and crafty were silenced; the self-righteous and bypocrites were detected; the wisest and most eloquent struck dumb; and error fled before him wherever he came and whenever he spoke. His most virulent, sharp-sighted, and envious adversaries, could not convince him of sin, and were therefore obliged to put themselves at last to the arts of slander and falsehood, to give the least colouring to their juridical proceedings for his condemnation.

Having considered several passages in the prophetic writings which describe his person and appearing, I shall proceed to the types; and, that I may not be supposed to wander in the regions of fancy, I shall confine myself to those which are admitted as such in the Gospels and Epistles.

St. Paul, speaking of Adam, calls him "the figure of him that was to come," chiefly in the place in which he speaks thus by way of contrast: By Adam sin entered into the world, and death by sin; and, being constituted sinners by his fall, death passed upon all the human race. Jesus Christ came to put away sin by the sacrifice of himself, and to abolish death; that, as through the offence of ONE many are dead, much more the grace of God, and the gift by grace, which is by ONE man, Jesus Christ, hath abounded unto many.-The judgment was by ONE to condemnation, but the free gift is of many offences unto justification.-If by ONE man's offence death reigned by ONE, much more they which receive abundance of grace-shall reign in life by ONE, Jesus Christ. Therefore, as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience

many were made sinners, so by the obedience of one shall many be made righteous.' And in another place he adds, The first man, Adam, was made a living soul, the last Adam was made a quickening spirit.' The substance of which appears to be this: That as Adam was the covenanthead and representative of the human race, and ruined both himself and his posterity by his transgression, so Christ is the head, representative, and surety of every man; and by his perfect and meritorious obedience unto death, delivered all from the consequence of Adam's transgression, and obtained abundance of grace and eternal life for all such as, arriving at a proper age, should believe the gospel and obey him. Thus grace has abounded to the sinful offspring of guilty Adam more than sin abounded. Oh, most precious Gift of our heavenly Father, thou wilt never fail those who confide in thee! Christ withstood all the tempter's wiles: he remained inflexibly faithful to his covenant, sealed it with his guiltless blood; and thus a way is made for our escape from all the consequences of the first transgression, into the increasing, endless glories of eternity.

Melchisedek is an eminent type of our blessed Redeemer, first in his name, King of Righteousness and King of Peace. Who is or ever was righteous as our Jesus? Who ever magnified the law and made it honourable like him? Or to whom could the title of Prince or King of Peace be applied, but to him who has made our peace with Heaven, publishes it to the world, implants it in the believing heart, and perpetuates it for ever?-Secondly, in the order of priesthood. He is a Priest for ever after the order of Melchisedek, chosen and approved by the most high God, and fixed by his solemn oath in an unchangeable Priesthood, If, as the apostle reasons, the less is blessed of the better, Melchisedek, who blessed Abraham, was better than Abra ham. But, oh, how much better is our Jesus than both the one and the other! He was holy, harmless, undefiled, se parate from sinners, and higher than the heavens; and he is consecrated to present himself evermore as our great

[Part Advocate, and to bring upon us eternal blessings.-Thirdly, in regard to his two-fold nature and person. Moses, speaking of this venerable man, introduces him, doubtless by divine appointment, rather abruptly to our view; giving no account of his parentage, life or death-who he was or from whence he sprung, Melchisedek appears to be rather a name of office than his real name; and some have thought it was Shem, the son of Noah, But this is of no moment: he was introduced as a type of Christ; and therefore it is simply observed, that there is no mention made of "father, mother, or descent, having neither beginning of days nor end of life, but made like unto the Son of God." He is spoken of as though he lived and remained a priest continually. Oh, who shall describe the mysterious incarnation of the eternal Word who delineate the excellencies, perfection, and greatness of his person! And who among those who love his name, but will rejoice that "he is able to save them to the uttermost that come unto God by him, seeing he eyer liveth to make intercession for them;" and who is or. dained to crown them with the blessings of his goodness for

The high priest under the Jewish dispensation was typi cal of the Lord Jesus: he was called and consecrated to his office by God himself; his costly dress and sacred services were of divine appointment; as were the places, ceremonies, perfumes, altars, and utensils, employed or used both in the tabernacle and temple. These things are spoken of largely in the Epistle to the Hebrews, and pointedly applied to the Redeemer and his undertakings. He was chosen of the Father, and anointed with the Holy Ghost, that he might be a minister of the sanctuary, and of the tabernacle which the Lord pitched, and not man. The sacerdotal habiliments; the bells and pomegranates; the precious stones, with their engravings; the mitre, with its gold plate and motto, HOLINESS TO THE LORD; may denote the varied exllency, the perfect harmony, the increasing benevolence, sympathetic proofs, and the pious dispositions, which ap,

peared so illustriously in his most holy life and conversation. His services implied the offering of himself to God, all the offerings of the people, to teach them the divine will, and to give them the divine benediction.“ Wherefore, (said the apostle) it is of necessity that this man (the Lord Jesus) have somewhat also to offer." He was entirely devoted to God, ever doing the things which pleased him; and gave himself for us an offering and sacrifice to him (on that thrice holy altar his divinity) for a sweet-smelling savour; he also offers to his Father, and renders acceptable through his merits, all the works, devotional exercises, and sufferings of his sincere followers; he reveals the will of his Father by his providences, word and spirit; and crowns believers with present and eternal blessings. The ceremonies over which the high priest presided or assisted in, should not be overlooked; such as the daily, monthly, or occasional sacrifices, on the great brazen altar which stood in the court, the ablutions of the brazen sea which stood between it and the holy place, and especially the annual atonement. Here we observe how Christ is our way to God: we come by faith to his atoning sacrifice, pass on through the laver of regeneration into that holy state where our souls are fed with the true bread which came down from heaven, and are cheered and illuminated constantly by the light of the eternal Spirit, and are brought into a state of meetness for heaven, or the holiest of all. But the entrance of the high priest into the inner part of the temple, on the great day of expiation was truly applicable to our Lord. On that day the people assembled to confess their sins and humble their souls before God, while the high priest alone, dressed in his holy garments, entered the holy place, with his hands full of incense, which he was to put on the fire, taken from off the altar, and raise a smoke which should cover the mercy-seat; ́ and then, with the blood of the victim, he was to sprinkle it seven times, and make an atonement for himself, the other priests, the people, and the sanctuary; and their sins, being. confessed over the head of the scape goat, and he turned