provided, whilft these things fhould be figured, His union as JESUS with the DIVINITY, in the office of prieft, fhould be at the fame time not discountenanced, but enforced, as fignified by the declared union of the fon of NUN in the character of JESUS. with the perfon of EL-CAZER the high priest, (a) fo close, that his movements were to be confidered as those of this priest, GOD THE HELPER according to which the true JESUS fays, as THE FATHER (this GOD in HIM fo called) gave me commandment, so I do, Joh. xiv. 31. But that there might be no doubt this office was contained in the character, as its most effential part and the spring of all the reft, the fon of JeHose DeCH, who was the high-priest, has to perfect the representation the name JESUS, and is described in the fame words, ftationed for the ufe of the perfon of THE ANGEL Jeнovaн, i. e. the true [EL-CAZER] GOD THE HELPER. The only difference is that the type of THE GOD, for the ufe of whom the fon of NUN was ftationed, is in one inftance called the high-prieft; in this other the son of JoseDeCH, ftationed for the ufe of this ANGEL Jeнovaн, is fo called: in other terms, that the DIVINITY in connection with Man is fo ftiled in the one place, in this other Man in union with this GOD; to fhew the true JESUS

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(a) He is therefore mentioned first in conjunction with JexOSHUA as the portioner-ent of the typic inheritance, Num. xxxiv. 15.

JESUS fhould be such in both respects, which without this diftinction in the two typic perfons could not have been fignified; as well as to prove the priefly office is included in this character; it being annexed to it in the son of NUN, and actually borne in it by this fon of JoseDeCH.

Being therefore an high-prieft in this connection, he was an hallowed person, and made a MESSIAH or CHRIST, for in Ex. xxix. 7, on the confecration of AARON, &c. Jeнovaн fays to MOSES take the anointing oil (of Jeнovaн, Lev. xvi. 7,) and pour it upon his head, and [NO MESеHeт] anoint him (a) and ver. 29, the holy garments of AARON fhall be his fons after him, to be So c. xl. 13, [MeseHE] anointed therein thou fbalt [MeseH] ANOINT him, and SANCTIFY him that he may minifter anto ME in the PRIEST's office; by which he became a Messiaн or ANOINTED ONE, and by being this, a priest, as others did kings, Pf.ii. 1. Lam. 20. and prophets, I. lxi. I. But left men fhould not draw this eafy conclufion, in c. iv. 4, 5, 16. c. vi. 15, the facrificing priest is repeatedly called (b) MESSIAH or CHRIST in order to give the people an

(a) Compare Lev. viii. 12.

idea

"this

First of

(b) Hence Eufeb. in Eccl. Hift. b. I. c. 3. fays juftly, *name was of old honoured among the prophets, &c. "all, Moses knowing the name of CHRIST to be most espe"cially venerable and glorious, when he delivered types and "fymbols of heavenly things, &c, the man, whom he entitled,

as much as he might, the high-prieft of GOD, the fame he “Riled CHRIST, and thus to the dignity of the high-priest bood,

idea of what the true MESSIAH promifed under this name fhould be and offer for them. They knew therefore, and the JEWS muft now own every priest was a MESSIAH, or CHRIST, as well as that to be a facrificing, atoning priest was his office as CHRIST, and of courfe that this JESUS was fuch, as R. Levi, as well as Limborch's JEw calls him, p. 159. But if this is fo, then what fome may wonder at, but all fhould believe, is as clear as the fun at noon, that by the union of these titles in the person of this fon of JoseDeCH, this priest, ruler and judge, he was indeed called, and at that time moft certainly known under, as he is now revealed to us by the very names of JESUS CHRIST, (our way of writing JeHOSHUA MESSIAH) as the confeffed HIGH-PRIEST, INTERCESSOR and MEDIATOR between GOD and man, as the acknowledged ADVOCATE of the ransomed people; and that his facrifice and service was underftood to be, and regarded by the people as the propitiatory facrifice and service of a JESUS CHRIST, through which they and the nations afar off had pardon from, peace with, and access by faith to the grace of, GOD. A confideration enough to convert the Jews, who would listen

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ta

"&c. for honor and glory put the name of CHRIST, &C. The name of CHRIST

figurative CHRISTS, and

hath

made

honoured kings certain of the prophets, &c. The

ophylact alfo on Mat. i. p. 4, fays "Kings and priests were

called CHRISTS."

to the voice of the prophets and are really concerned for the falvation of their fouls, and also proving that this JESUS as MESSIAH had, like his figure PHINeas, JeнovaH ASSOCIATE with him. For if he was a type, it follows the JESUS of the gospel is the CHRIST.

borne it as fuch.

to him he must

Now the fame arguments which have proved the fon of NUN will prove him also to have For to make it a name proper have been really, or in type, what it fignifies. But that he was not the very [JeH] ESSENCE THE [HOSHUA] SAVIOR in the flesh, the very CHRIST is on all hands allowed. It remains then he was this only as a type of HIM who was to come, and be really fuch; and they must have viewed this person under his title of JESUS CHRIST, or CHRIST JESUS the high-priest in this light, or seen him in a falfe one. Accordingly the JEWS rank him among him among the perfonal types. The apoftle affirms their priests were fuch, as does Philo after them. Tertullian, p. 401, fays, "in the person of JeнOSHUA, nay, in the sign of "the very name, the true HIGH-PRIEST of "THE FATHER, CHRIST JESUS is figured in "Zec. iii. I. c. vi. 11." Juft. Mart. against Trypho in Zec. p. 343, 344, fays, "this was "the præconium or proclamation of the things "to be done by our high-priest, both God and "CHRIST, the fon of the FATHER of all

“things.”

"things." Eufebius Ecc. Hift. B.I. c. 3, speaking of the perfons called CHRIST, says, “all "these have a relation unto the true CHRIST, the "divine and heavenly WORD, the only high"prieft of the whole world, &c." Ferom, tom. II. p. 158, IV. 139. V. 199, 223, 226, 236, 239, makes him a figure, and fome in his days indeed thought him the true JESUS, as I think S. Cyprian does p. 406, because of its plain reference to HIM, and because the diftinction of the fon of JeHoseDeCH is wanting in c. iii. 1. Ambrofe, tom. III. 778, thought him a type according to his rule. (a) The bishops in G. B. infert this marginal note (m) on Zec. vi. 11. "JeHOSHUA must represent THE MES"SIAH, who was both priest and king," on ver. 12, note (u) "meaning CHRIST, of whom "JeнOSHUA was a figure, for in Greek they "were both called JESUS," and on the words he fhall bear THE GLORY, note (q), "whereof "JeHOSHUA had but a fhadow." Our prefent translation gives the contents of Zec. iii, thus, "under the type of JOSHUA the restoration of "the church is promifed;" and of c. vi. 9, thus, by the crowns of JOSHUA are shewed "the temple and kingdom of CHRIST, THE "BRANCH." Broughton, p. 351. Andrew's Ser. on Phil. ii. Pembellus, Calvin, Mercer, Grotius,

(a) All the holy men almoft, &c, in fome refpect prefigured

THE SAVIOR.