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and prophecy, is this ; then shall be accomplished the grand event so often exhibited by the prophecies of the prophets, and so often represented and signified by the visions which they saw, and so the vision and prophecy shall be finished and brougbt to their grand accomplishment; that which they ultimately aimed at. Then shall be fulfilled the sum of what was signified in the vision and prophecy. (Ezek. xxviii. 12. “ 'Thou sealest up the sum full of wisdom and perfect in beauty.") So when in the same sentevce it is said, to seal up the sin-offerings, and make atonement for iniquity, we must in a like sense understand it thus, to offer that grand sacrifice or atonement for iniquiiy, that is so much exhibited and represented by the sin-offerings. So that the sin-offerings shall be made to cease, their design being obtained and finished, that grand event, that great and true atopeinent for sin, which was aimed at in them, and which they all signified and represented, being now accomplished.
Again it is evident, that the priests of old, in their office of offering sacrifices, were types of the Messiah in offering his sacrifice: otherwise there is no truth in that prophecy that God declares in so solemn a manner, and confirins with an oath, in Jer.
xxxiii. 18. “Neither shall the priests, the Levites, want a man - before me to offer burnt offerings, and to kindle meat offerings,
and to do sacrifice continually." See how solemnly this is confirmed and sworn to, in the following words. Unless this be fulhlled in the true sacrifice or atonement, which the Messiah offers, and in the accomplishment of that prophecy of the Messiah, Psa.
“ The Lord hath sworn and will not repent, thou art a priest for ever, after the order of Melchizedeck;" it is not fulfilled at all; and is neither agreeable to fact nor to other prophecies. Unless this prophecy be fulfilled thus, it is not agreeable to fact. For the priests and Levites have had no man literally to offer sacrifices literally, for a much longer time than ever they had a man to offer sacrifices. And it is not agreeable to other prophecies, particularly that fore-mentioned, Dan. ix. 24. 27. That speaks of the Messiali's causing the sacrifice and oblation to cease; and sealing them up, which is directly contrary to this prophecy of Jeremiah xxxii. if this latter be onderstood literally. For this very prophecy of Jeremiah is evidently a prophecy of the Messiah. See ver. 15. “I will cause the branch of righteousness to grow up to David.” So that upon this supposition Jeremiah foretells the Messiah's abundantly confirming the priests and Levites in their business of offering sacrifice and oblation, so as to perpetuate it for ever; and Daniel foretells his finishing the business wholly, sealing it up and making it to cease. And it is elsewhere foretold that there should be no temple made with hands, no ark, no sacrifices of beasts, in the Messiah's times.
From what has been now observed of the prophecies foretelling that the Messiah should abolish the legal sacrifices, it is manifest that whenever the prophecies of the Messiah's times do speak of sacrifices then to be offered, they are to be understood mystically, i. e. of spiritual things typified by the sacrifices, as Isai. xix. 21, lx. 7. Ezek. xx. 40, 41. Mal. i. 11.
The blood of the legal sacrifices is called the blood of the covenant by Moses, Exod. xxiv. 8. “And Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you concerning all these words." But God calls the blood of the Messiab the blood of the covenant that he had made with his people, or the blood of their covenant. Zech. ix. 11. “ As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein there is no water.” It is evident that the blood of the Messiah is that blood by which the church will be redeemed, when the Messiah comes, which is the time here spoken of. See ver. 9, foregogoing, “ Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh,” &c. Therefore, as both these, viz., the blood of the legal sacrifices, and the blood of the Messiah, are called the blood of the church's covenant, it is manifest that one is represented by the other. The same sacrifice must be intended in that prophecy of the Messiah's times, Ps. I. 5. “Gather my saints together, those that have made a covenant with me by sacrifice.” Thus plain it is that the legal sacrifices were types of the Messiah, the great sacrifice and true atonement for sin, and were appointed as such. And by some things that have been already observed, it is also manifest that their legal purifications were types of that spiritual purity that should be by the Messiah, and the sweet incense a type of that which is spiritual and truly sweet to God. And concerning the incense, I further observe, that spiritual things are expressly compared to it in the Old Testament, Ps. cxli
. 2. “Let my prayer be set forth before thee as incense, and the lifting up of my hands as the evening sacrifice.” And the Messiah is expressly compared to a cloud of incense; Cant. ii. 6. White and beautiful garments were appointed the priests by the law of Moses. These garments on the priests are expressly spoken of as representing something in the Messiah, and particularly are there spoken of as representing righteousness. Again, the righteousness of the Messiah is compared to beautiful garments, Isai. Ixi. 10. “He hath covered me with the robe of righteousness, as a bridegroom decketh himself with his ornaments, and as a bride adorneth herself with her jewels." Job xxix. 14. “ I put on righteousness, and it clothed
God is represented as clothed with a garment white as VOL. IX.
snow. Dan. vii. 7. And the Messiah appears to Daniel clothed in linen. Dan. x. 5, 6, and xii. 7. Spiritual purity is represented by the colour white. Isai. i. 18. “ Though thy sins be as scarlet, they shall be white as snow.” Dan. xii. 10.“
Dan. xii. 10. “Many shall be purified and made white.” The high priest had broidered garments : such are spoken of as representing righteousness. Ezek. xvi. 9, 10. " Then I washed thee with water; I thoroughly washed away thy blood from thee; and I anointed thee with oil. I clothed thee also with broidered workand I girded thee about with fine linen."
It is manifest that the legal uncleannesses were types of sin, they are said to be an abomination to the Lord. Yea, they are called sin in the law of the sin-offering. Levit. vi. 6—8, and xiv. 13, 14. 19: 22. 24, 25. 53, xv. 30. Moral impurities seem to be represented by legal impurities, Hag. ii. 11-14. One thing that was a legal pollution, was blood. This is made use of by the prophets to represent sin. Ezek. xvi. 6. “When I saw thee polluted in thy blood.” So 9. 22. Isai. i. 18. “Though your sins be as scarlet-and red like crimson." Chap. iv. 4." When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment and by the spirit of burn
One kind of legal uncleanness was through menstruous blood. Moral or spiritual pollution is compared to this. Isai. Ixiv. 6. “All our righteousnesses are as filthy rags,” or menstruous clothes, as it might have been rendered. The leprosy was one kind of legal uncleanness. Sin seems to be compared to this, in Isai. i. 6. “ From the sole of the foot even unto the head, there is no soundness in it, but wounds, and bruises, and putrifying sores.'
The legal purifications by washing the hands in the laver, and other parts of the body in water, is what a spiritual cleansing from sin is compared to. Ps. xxvi. 6. “I will wash my hands iu inno cency, and so will I compass thine altar;" alluding to the priests washing their hands at the laver before they compassed God's altar. Zech. xiii. 1. “In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness.” Ps. li. 2. “ Wash me from my iniquity; cleanse me from my sin.” Isai. i. 16. “ Wash ye, make you clean; put away the evil of your doings.” Jer. iv. 14. “ Wash thy heart from wickedness.” Prov. xxx. 12. “ There is a generation that are pure in their own eyes, and yet is not cleansed from their filthiness." Isai. iv. 4. " When the Lord shall have washed away the filth of the daughters of Zion." Ezek. xvi. 4. " Neither wast thou washed in water." Ver. 9. " Then washed I thee in water." Ezek. xxxvi. 25. “ Then will I sprinkle clean water upon you, and ye shall be clean from all your filthi
That the anointing under the law typified something spiritual, is confirmed by this, that what is spiritual is called anointing. Ezek. xvi. 9. “ I anointed thee with oil.” It is an argument that those officers that were anointed, were types of the Messsiah that his name is Messiah, or the anointed. The holy anointing oil represented the Spirit of God, because the Holy Spirit is represented by holy anointing oil. Zech. iv. 2—6. 12, and İsai. Ixi. 1. “ The Spirit of the Lord God is upon me, because the Lord hath anointed me." By which last words it may also be confirmed, that the anointing of the officers of the Jewish church represented the spiritual anointing of the Messiah.
Something spiritual that shall be in the Messiah's times is compared to the wine of the drink-offering. Zech. ix. 15. “ They shall driok and make a noise as through wine. They shall be filled like bowls and as the corners of the altar."
We have the testimony of the Holy Spirit in the Old Testament, that the golden candlestick with its bowl on the top and its seven lamps, and oil for the lamps, is a representation of the church of the Messiah. Zech. iv. taken with the preceding chapter.
The sanctuary or temple was a type of heaven, as may be argued from this, that heaven is called in the Old Testament his dwelling place, his holy habitation, his sanctuary and his temple. i Kin. vii. 30. “Hear thou in heaven thy dwelling place.” So 39. 43. 49. 2 Chron. vi. 21. 30. 39.; and 2 Chron. xxx. 27. ; and Psa. xxxiii. 13, 14. “ The Lord looketh from heaven, he beholdeth all the sons of men; from the place of his habitation he looketh on all the inhabitants of the earth." Isai. Ixiii. 15. “Look down from heaven and behold from the habitation of thy holiness and thy glory.” Jer. xxv. 30. “ The Lord shall roar from on high and utter his voice from his holy habitation." Deut. xxvi. 15. "Look down from thy holy habitation." Psa. Ixviii. 4, 5. “Sing unto the Lord; sing praises unto his name; extol him that rideth on the heavens by his name Jah.— A Judge of the widows is God in his holy habitation." Psa.cii. 19. “For he hath looked down from the height of his sanctuary, from heaven did the Lord behold the earth." Psa. xi. 4. “ The Lord is in his holy temple; the Lord's throne is in heaven."
That the great, costly, or precious stones that were the foundation of the temple, spoken of i Kin. v. 19.; and of Solomon's house, chap. vii. 10, represented the Messiah, is confirmed by Isai. xxviii. 16. Psa, cxviii. 22. Zech. iii. 9, and iv. 7.
It is a confirination that the frame of the tabernacle and temple were typical, from the agreement there is between it, and the
visions under which God sometimes manifested himself. The mercy seat with the cherubims is called the chariot of the cherubims. 1 Chron. xxviii. 18. ; agreeable to the vision that Ezekiel had of God riding in a chariot drawn by cherubims. Ezekiel's vision of the chariot of the cherubims was also agreeable with the frame of the chariot, in which the lavers were set, and represented as drawn by lions, oxen and cherubim ; agreeable to the shapes of Ezekiel's living creatures. See 1 Kin. vii. 27-39.
But a very great and clear evidence, that the city of Jerusalem, the holy city and the temple in all its parts and measures, and its various appendages and utensils, with all its officers, services, sacrifices, and ceremonies, and so all things appertaining to the ceremonial law, and indeed many things appertaining to the civil state of the people as divided into twelve tribes, were typical of things appertaining to the Messiah and his church and kingdom, is that these things are evidently made use of as such, in a very particular manner in the vision of the prophet Ezekiel ; that we have an account of in the nine last chapters of his prophecy. These there mentioned, which are the same which were in Israel under the law of Moses, are mentioned as resemblances, figures, or symbolical representations of spiritual things. So that God has in these chapters determined, that these things are figures, symbols, or types representing the things of the Messiah's kingdom, because here he plainly makes use of them as such.
It is no argument, that the things that have been treated of were not designed as types of the Messiah, and things pertaining to his kingdom, that God when he instituted them, did not expressly declare them to be so. For there is no more necessity of supposing that all types signifying future events, when given should be explained, than that all visions and prophecies siguifying future events should be explained. The things that were exhibited in visions, were truly a sort of types of future events; as Abraham's smoking furnace and burning lamp, which was not explained nor expressly declared to represent any thing future. The twelve fountains and threescore and ten palm-trees at Elim, were evidently types of the twelve tribes, and threescore and ten elders ; but yet it is not expressly said so. The like might be observed of Jacob's taking Esau by the heel at his birth, and God's making Eve of Adam's rib, and Moses's rod's swallowing up the magicians' rods, and many other things.
Corollary. Seeing it is thus abundantly evident by the Old Testament itself, that the things of the Old Testament were typical of the Messiah, and things appertaining to him, hence a great and most convincing argument may be drawn that Jesus is the Messiah ; seeing there is so wonderful a correspondence, and evident, manifold, and great agreement between him and his