of bulls and of goats, and the malignity of sin; while the repetition of the same sacrifices every year, and the infirmity of those who presented them, plainly intimated, that by their means guilt was not removed. But. in this constant representation of its removal, a pledge was given of what was at length to be effectual for this end.

The typical use of the kingdom of Israel to prefigure the Messiah, his kingdom, and salvation, is treated of at large in the Epistle to the Hebrews. That Epistle was written to convince the believing Jews, that the law, as containing a shadow of good things to come, had passed away, now that these good things had arrived. The Apostle announces his design in what may be termed the Key of the Epistle, when, in the beginning of the 6th chapter, he says, “Let us go on unto perfection," or the finishing, meaning the completion of the plan of redemption, by the introduction of the new covenant, the perfection of which it is the object of the Epistle to contrast with the imperfection of the old covenant. This expression, which occurs so frequently in the course of his discussion, is the same with that used by the Lord, when he said in his last intercessory prayer, "I have finished [perfected] the work which thou gavest me to do ;" and when he bowed his head on the cross, and said, "It is finished," or perfected.

"The law made nothing perfect." Heb. vii. 9. The legal service was a figure, ix. 9, for the time then present, which could not make him that performed it perfect, as pertaining to the conscience." The law having a shadow of good things to come, and not the very image of the things, can never, with those sacrifices which they offered year by year continually, make the comers there

unto perfect," x. 1. Perfection was not by the Levitical priesthood, vii. 11, for whatever was connected with it served only unto the example and shadow of heavenly things, and Moses, when about to make the tabernacle, was admonished of God, " For see, saith he, that thou make all things according to the pattern showed to thee in the Mount," viii. 5. It was necessary, therefore, that the patterns of things in the heavens should be purified with the blood of animals, but the heavenly things themselves with better sacrifices than these, ix. 23. But Christ being come, an high priest of good things to come, by a greater and more perfect tabernacle, is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us, ix. 11, 24. "It became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings," xi. 10. And being made perfect, he became the author of eternal salvation unto all them that obey him, v. 9. "The law maketh men high priests, which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated [literally, perfected] for evermore," vii. 28. "By one offering he hath perfected for ever them that are sanctified," x. 14. He is the author and perfecter of faith, xii. 2. Arrived at all that is connected with this perfection, we are come, says the Apostle, "to the spirits of just men made perfect,"* by the work

* This does not mean that they were made perfect in holiness and happiness, according to the usual explanation of the passage; although that is indeed true-but made perfect as to their title to heavenly glory. This did not take place till the sacrifice of Jesus Christ was

of Jesus, xii. 23. Without that work, which has been performed in our days, and testified by us, they could not have been made perfect. Thus, from a variety of considerations, Paul, in the Epistle to the Hebrews, has proved the weakness and imperfection of the legal priesthood and sacrifices, and also their typical import; and his concluding argument is, that the Holy Ghost had plainly intimated this imperfection, when, by the prophets, he declared, that the Lord would make a new covenant with the house of Israel, Heb. viii. 8, through which remission being obtained, all further offering for sin must consequently cease. Jesus Christ, therefore, the Alpha and Omega, the beginning and the end, is the end or perfection, Rom. x. 4 (the same expression in the original as that so often used in the Epistle to the Hebrews), of the law, to whom it pointed, and in whom its typical design was consummated.

The law, then,"contained a shadow of good things to come," and " the priests that offer gifts, according to the law, served unto the example and shadow of heavenly things." "That was not first which is spiritual, but that which is natural; and afterwards that which is spiritual." This mode of gradual developement—of a literal and mystical signification, of making natural things represent spiritual things, and the one to precede and lead on to the other that was to follow-while it served the immediate purposes of regulation and instruction, furnishes demonstrative evidence of a consis

offered, though in the certain prospect of its accomplishment, they had received the blessings which flow from it long before; otherwise what would be the meaning of Hebrews, xi. 40? Both passages, then, are in strict accordance with the object the Apostle has in view throughout the Epistle.

tent and premeditated plan. Accordingly, this last is one principal use which is made in the New Testament of the numerous typical representations of the Old. To these they call men's attention, as they do to the prophecies, to prove, that what had at length taken place, was only the grand consummation of what had long been shadowed forth.

The above are a few specimens of the numerous shadows and types of the ancient dispensation. They were figures" for the time then present," serving in that period their appointed purpose, but chiefly intended to adumbrate what was afterwards to take place. The Old Testament Scriptures, in all their histories, in all their miracles, in all their laws and institutions, in all their parts, comprise a picture or model of what was afterwards to be imbodied-they are a mirror in which is reflected whatever in the future economy has since been realized. Every doctrine and every duty that is now more fully unfolded, is there, as we have seen, figuratively taught and enforced. The whole typical system, then, is of very high importance, demanding particular attention; and the Christian who does not carefully consider it, is neglecting one great means of edification. It affords a striking display of the wisdom and foreknowledge of God. The study of this peculiar mode of instruction is, therefore, of vast importance, both in the view of information, of encouragement, and of warning, as well as of evidence to the Christian religion, the truth of which it establishes in a way that is at once astonishing and incontestable.

CHAPTER IX.

THE PROPHECIES OF THE OLD TESTAMENT THAT RESPECT THE MESSIAH.

By

CONNECTED with the typical representations which prefigured the Messiah and his redemption, the Old Testament Scriptures contain a series of promises and predictions, by which his advent was foretold. this means, a body of evidence of the strongest and most unexceptionable description was provided from the earliest times. As the exhibition of miracles affords demonstrative proof of the operation and finger of God, so the fulfilment of prophecies equally denotes similar interposition. The knowledge of future events belongs to God only. On this ground is founded the challenge to the idols of the heathen nations, recorded by Isaiah, xli. 21, "Produce your cause, saith the Lord, bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen. Let them show the former things what they be, that we may consider them, and know the latter end of them, or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods." Isa. xlii. 9, " Behold the former things are come to pass, and new things I do declare: before they spring forth I tell you of them.” The coincidence of a certain event with a particular dream or conjecture, dignified as it might be with the