So

indeed be no material temple or tabernacle in the kingdom of the Messiah. So we read also, Ezek. xlv. xlvi., of the passover, that grand memorial of the bringing the children of Israel up out of Egypt. But it is evident that there will be no such memorial of that event upheld in the church in the Messiah's times, by Jer. xvi. 14, 15, and chap. xxiii. 7, 8. Certain officers in the church of the Messiah are called priests and Levites, Isai. lxi. 6, and Jer. xxiii. 18; and yet it is plain by the prophecies that the ceremonial law should be abolished in the Messiah's times. A work of grace that is wrought on the hearts of men is often in the Old Testament called by the name of circumcision; and it is evident by the prophecies that this should in a very eminent and distinguishing manner be wrought in the Messiah's times. Something that the Messiah was to be the subject of, is called in the xl. Psalm by the name of boring the ear; as was appointed in the law concerning the servant that chose his master's service. Something in the prophecies of the Messiah is called by the name of oil and anointing, that, it is evident, is not any such outward oil or anointing as was appointed in the ceremonial law. Ps. xlv. 7. Zech. iv. 12-14. Isai. Ixi. 1. Ps. ii. 2. 6, and xx. 6, lxxxix. 20, with cxxxiii. we find something of a spiritual nature called in the prophecies by the name of the golden candlestick that was in the tabernacle and temple, Zech. iv. Something is called by the name of that cloud of glory that was above the mercy seat, Zech. vi. 13. Something is called by the name of God's dwelling between the cherubims, Ps. xcix. 1; and something in the Messiah's kingdom is called by the name of the precious stones that adorn the temple. Compare Isai. liv. 11, 12, with 1 Chron. xxix. 2, and 2 Chron. iii. 8. The name of the incense and the names of the sweet spices that were used in the incense and anointing oil in the sanctuary, are made use of to signify spiritual things appertaining to the Messiah and his kingdom, in the book of the Canticles and Ps. xlv. 8; and something spiritual in that prophecy, Ps. xlv., is called needlework, the name of the work of the hangings and garments of the sanctuary. Exod. xxvi. 36, xxvii. 16, xxxvi. 37, xxxviii. 18, xxviii. 39, and xxxix. 29. The garments of the church of the Messiah are spoken of under the same representation as the curtains of the tabernacle and beautiful garments of the high priest. See also Cant. i. 5. Something in the Messiah's kingdom is called by the names of the outward ornaments of the temple, Isai. lx. 13.

As the people of the Messiah are in the prophecies called by the name of God's people Israel, though they should be chiefly of the Gentiles, so likewise we find the enemies of the Messiah's people called by the names of the enemies of Israel; such as Edom, Moab, the children of Ammon, the Philistines, &c. And

the places of the abode of those enemies of the Messiah's people are called by the names of the countries and cities of God's enemies; as Egypt, Babylon, Bozrah, &c. And yet it is evident that those prophecies cannot have respect to these nations literally, as hereafter to be such grievous and troublesome neighbours to the Messiah's people, as those nations were to Israel. For the Messiah's people are to be dispersed all over the world, and not to dwell in the neighbourhood of those countries only.

Here it may be observed that the manna is called by the name of something spiritual. Ps. Ixxviii. 25. He had given them the corn of heaven; man did eat angels' food, which is an argument that it was a type of something spiritual.

It was before observed, that the things of the Messiah are in the prophecies expressly compared to many of the things of the Old Testament: and I would now observe, that many of them, where they are thus compared, are compared in such a manner as to be at the same time called by the same names. Thus the bondage that the Messiah should redeem his people from is called a lying among the pots; P's. lxviii. 13. And this redemption of the Messiah is expressly called a redeeming them from Egypt. Isai. xi. 11. Zech. x. 10. And something that God would do for them, is called his destroying the tongue of the Egyptian sea, and making men go over dry shod; ver. 15, and dividing the sea and the river. Zech. x. 10, 11. "I will bring them again also out of the land of Egypt, and he shall pass through the sea with afiliction, and shall smite the waves of the sca, and all the deeps of the river shall dry up." In Ps. lxviii. 24, the redemption of the Messiah is called a bringing God's people again from the depths of the sca. So something that should be in the days of the Messiah, is called by the name of a cloud by day and pillar of fire by night, Isai. iv. Something appertaining to the kingdom of the Messiah is called by the name of the valley of Achor, the place where Achan was slain. Hos. ii. 15. So things appertaining to the destruction of the Messiah's enemies are often called by the names of things made use of in the destruction of the old world, of Sodom and Gomorrah, of the Egyptians, Canaanites, &c., as a flood of waters, rain, hail, stones, fire and brimstone, a burning tempest, &c., as has been observed before. The redemption of the Messiah is called by the names by which the redemption out of Babylon was called. Jer. xvi. 15. "But the Lord liveth which brought up the children of Israel out of the land of the north." So again xxiii. 8. That by the north country, or land of the north, was an appellative name by which Chaldea was called, is very manifest. See Jer. iv. 6, vi. 22, and i. 14, and very many other places. (See the Concordance.) Things that shall be brought to pass in the Messiah's days, are called by the name

of what literally came to pass in the wilderness after the redemption of Egypt; in that in the prophecies, we often read of waters in the wilderness, and streams in the desert and in dry places, and the Messiah's drinking of the brook in the way; and living waters running through the desert in the east country, which is the desert of Arabia; Ezek. xlvii. 8; waters in dry places, to give drink to God's people, when ready to fail with thirst. Isai. xxxv. 7, xli. 17, 18, xxxii. 2, xliii. 19, 20, and lv. 1.

Sin or corruption, which it is evident by the prophecies the Messiah comes to heal, is called by the same general names that belonged to the leprosy, as wounds, and bruises, and putrifying sores, from the crown of the head to the soles of the fect. Something that should be in the Messiah's times is spoken of under the name of a trumpet, an instrument much in use by God's appointment, in the observances of the ceremonial law; Isai. xxvii. 13; and something seems to be spoken of under the name of that sound that was made with the trumpets on their joyful festivals, especially on the year of jubilee; Ps. lxxxix. 15. Something that should be fulfilled in the Messiah's times, is called by the name of that which the serpent is doomed to, Gen. iii. 14. "Dust shalt thou eat." Isai. lxv. 25. "Dust shall be the serpent's meat." Something that should be done by the Messiah is spoken of under the name of the application that was made of water in the legal purifications. Isai. lii. 15. "So shall he sprinkle many nations." Ezek. xxxvi. 25, 26. "Then will I sprinkle clean water upon you." Zech. xiii. 1. "In that day there shall be a fountain opened for sin and for uncleanness." Compare these with Num. viii. 7, and xix. 13. 18—21.

The congregation in the wilderness were in the form of an army, and an army with banners. So the church of the Messiah is often represented as an army. They are represented as being called forth to war, and engaged in battle, gloriously conquering and triumphing, in places innumerable, and are spoken of as being God's goodly horse in the battle, and as a company of horses in Pharaoh's chariots, and being made as the sword of a mighty man, and being gathered to an ensign (Isai. xi. 10. 12,) and standard; Isai. xlix. 22, lix. 19, and lxii. 10. And having a banner given them, Ps. Ix. 4. And setting up their banners in God's name, Ps. xx. 5. And being terrible as an army with banners, Cant. vi. 4. 10.

Something in the kingdom of the Messiah is spoken of in the prophecies under the name of Pomegranates, which were represented in the work of the tabernacle and temple. Cant. iv. 3, 13, vi. 7, 11, vil. 12, viii. 2. Figures that were made in the tabernacle and temple were called cherubim, the same name by which angels are called in the Old Testament: which is an evi

dence that they were made as types or representations of angels. The church and people of the Messiah are in the prophecies of the Messiah compared to and called a palm-tree, or palm-trees; Cant. vii. 7, 8. Ps. xcii. 12; which is an argument that they were typified by the figures of palm-trees in the tabernacle and temple. Something that should be in the Messiah's time is represented by what appertained to the manner of God's appearance in the holy of holies. Ps. xcvii. " Clouds and darkness are round about him." Compare 2 Sam. xxii. 12.

Some of the persons that we have an account of in the history of the Old Testament, are expressly spoken of as resembling the Messiah. So Moses, "A prophet will the Lord thy God raise up unto thee, like unto me," Deut. xviii. 15. 18. So Melchizedek, Ps. cx. "Thou art a priest for ever after the order of Melchizedek." And the account we have, Isai. vii., concerning Shear-jashub, the son of Isaiah the prophet, is equivalent to expressly declaring him to be a type of the Messiah. And Zerubbabel and Joshua are evidently spoken of as types of the Messiah. Haggai ii. 23. "In that day, saith the Lord of hosts, I will take thee, O Zerubbabel, my servant, the son of Shealtiel, and make thee as a signet." Zech. iv. 7. "Who art thou, O great mountain? Before Zerubbabel, thou shalt become a plain; and he shall bring forth the head-stone thereof with shoutings; crying, Grace, grace unto it." Ver. 10. "For who hath despised the day of small things? For they shall rejoice and shall see the plummet in the hand of Zerubbabel with those seven. They are the eyes of the Lord," &c. Zech. iii. "And he showed me Joshua the high priest-and unto him he said--I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. Hear now, O Joshua the high priest, thou and thy fellows that sit before thee, (for they are men wondered at,) for behold, I will bring forth my servant the Branch." Zech. vi. 11, 12. "Then take silver and gold, and make crowns, and set them on the head of Joshua, the son of Josedech the high priest, and speak unto him, Behold, the man whose name is the Branch."

It is an evidence, that some of the more eminent persons that we have an account of in the history of the Old Testament, are types of the Messiah, that some of them and the Messiah are plainly spoken of under one. It is plain concerning David in the lxxxix. Psalm, where the name of David is mentioned once and again, and yet the psalm evidently looks beyond David to the Messiah. It is also plain concerning Solomon in the Ixxii. Psalm, which the title declares to have respect to Solomon, and yet the matter of the psalm most evidently shows that it has respect to the Messiah; many things in it being true of the Messiah, and peculiar to him, and not true of Solomon.

And here, by the way, I would observe, that to the many evidences that have already been taken notice of, that David and Solomon are types of the Messiah, this may be added, that the Jews themselves looked on them as types of the Messiah. (See Basnage's History of the Jews, page 367.)

Many things occasionally appointed of God, if they signify nothing spiritual, must be wholly insignificant actions, and so wholly impertinent. Such as the setting up a brazen serpent for man to look upon, in order to a being healed. God's appointing the princes of the congregation to dig a well with their staves, to supply the congregations with water, and a public record's being made of it by divine inspiration, and its being celebrated in a song of the people that is also recorded by divine inspiration. Num. xxi. 17, 18. Moses's holding up his hand by divine direction, that Joshua and Israel might prevail over Amalek: Elijah's stretching himself three times upon the widow of Zarephath's son, in order to raise him to life. i Kin. xvii. 21. Elisha's ordering his staff to be laid on the face of the Shunamite's dead child, and afterwards his lying upon the child, and putting his mouth on his mouth, and his eyes upon his eyes, and his hands upon his hands, and stretching himself on the child, in order to raise it to life. And so many other like actions that God appointed might be mentioned.

But to say something more particularly concerning the cere monial law. There is abundant evidence even in the Old Testament, that the things that belong to that law are typical of the things of the Messiah.

If the things of the ceremonial law are not typical of moral and spiritual things, they are wholly insignificant and so wholly impertinent and vain. For God does abundantly declare, even in the Old Testament, that he has no delight in them on their own account, and that they are in his esteem worthless and vain in themselves, and therefore it will follow that they must be worthless and vain to all intents and purposes, unless they are otherwise by the relation they bear to something that God delights in on its own account, i. e. unless they are some way significant of things moral and spiritual. If the things of the ceremonial law were pleasing to God, and were not pleasing on their own account, or by reason of any thing that God saw in them; then it must be on account of something else that they represent and because they some way stand in stead of them. For instance,

when God went out through the land of Egypt to smite the first born, and saw the blood of the paschal lamb on the door posts of an house, it is represented as being something pleaing to God, for the sake of which he would spare the inhabitants of that house. But the Old Testament reveals, that