CHRIST THE PROPHET FORETOLD BY MOSES.

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one, and the same individual, and which led the Jews to expect two Messiahs, are verified in him, notwithstanding their apparent inconsistency. The highest dignity, and the lowest debasement; unsearchable riches, and extreme poverty; the most exalted honor, and the foulest infamy, and disgrace; power unlimited, and weakness unresisting; endless life, and an ignominious death are all; and severally affirmed of him; and in him as “ God manifest in the flesh," they were verified, and exemplified. The prefiguration of his character, offices, and work by emblematical persons, and ceremonies is also eminently verified in him, and in him only. The types, and the antitype perfectly correspond "as face answereth to face in a mirror." They illustrate, and explain each other. They are mutual proofs. The shadow could have been reflected from no other substance, and ascertains, beyond doubt, the original which it represents, and by which it was formed. Moses exemplified both these particulars to which I have referred. He foretold Christ; and he was an eminent type of Christ. Of both these there can be no doubt. The prediction in the text is in the New Testament, Acts 3, applied to Christ specially, and expressly. God's promise to Moses affirms the similitude, and the facts, in the case, illustrate, and demonstrate it. Ist. I will point out the corresponding likeness between Moses and Christ

Show 2dly That to "hearken to him," is a solemn duty, and necessary to salvation.

1st. I will point out the corresponding likeness between Moses

and Christ.

God promised to Moses-"I will raise them up a Prophet from among their brethren, like unto thee." The occasion, and reasons of this promise being given deserve special notice, and consideration. It was designed to supersede, and render unnecessary, and improper, and inexcusable in the people of Israel to use any of the various unavailing expedients, employed by the heathen to obtain a knowledge of future events such as divination, and the like. It was also designed to relieve them from the terror, and dismay produced by manifestations of the divine pres

ence, and glory, and of direct, and immediate communications from him. Both these considerations favor the interpretation which makes the promise to refer, not to an individual prophet but a succession of prophets of their fellow men raised up, and continued among them, as circumstances required. Such a succession of prophets, including other divinely appointed, and qualified teachers, would accomplish both these important purposes which were the reasons of the promise, and provision.Why resort to the "use of divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer," when there were inspired prophets, and divinely authorized teachers ever accessible? It would be an insult, and an abomination to the true God. It would be trusting in lying vanities to the neglect of truth which could not deceive, nor mislead. The folly, and the crime of such expedients demanded their avoidance, and abhorrence. "Let not such an one be found among you." This succession of prophets, and teachers would obviate the other difficulty referred to. They well remembered the terrors of Sinai, the awful manifestation of the majesty, and glory of God, "the mount that burned with fire, the blackness, darkness, and tempest, the sound of the trumpet, and the voice of words; which voice they that heard, entreated that the word should not be spoken to them any more for they could not endure that which was commanded. And they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us lest we die." And Moses became the medium of communication. Such a milder medium is always indispensable, and is here promised, the instrumentality of their brethren, whose converse could be endured, whose voice would not dismay, whose nature, and sympathies were like their own. The same needful, gracious, condescension, and adaptation, is even more manifest in the institution of the gospel ministry. "The Father of mercies knows our frame, and remembers that we are dust," that our minds, and bodies are frail, and easily overwhelmed. "The treasure is committed to earthen vessels, not only that the excellency of the power may be of him," undeni

ably; but that we may have the encouragement, and confidence which are inspired by communion with those whose condition is as our own, and who by deep experience know what man is, and what is in man. But notwithstanding these facts-that Christ is intended in the promise, and is its chief object, is certain by the application of it to him by the Apostle in Acts 3.

Also from the fact, that in several particulars he alone corresponds to Moses. The likeness is not found in any other prophet; and it is notorious, that the expected Messiah was by way of eminence, and distinction denominated The Prophet, and no doubt in reference to this special promise given through Moses.

We are accustomed to affirm that Moses, and many other persons, and things were types of Christ. The phraseology is intelligible, and significant. A type literally is the instrument by which a letter is produced. To it the letter faithfully, corresponds, and is its antitype, that which stands for, and exemplifies the type. Persons, and things which, under the Old Testament dispensation were designed by God to be emblems of the character, and offices of Christ are hence, figuratively denominated types of him. They prefigured him. He is the substantial verification of them. In this consisted their utility, end, and meaning; and they were types in proportion as they defined, and represented him, and no farther. This correspondence is, generally, in a few prominent particulars. And much sound discrimination, and respect to facts, and the scriptural application of them are essentially necessary that an allegorical imagination may not find types which God never designed. In the case of Moses, God has warranted the application. Christ would be like unto Moses; and Moses was in many respects designed to prefigure him. I will advert to several of those correspondencies endeavoring to make scriptural facts my limit, and my guide.

1st. Moses, and Christ correspond to each other as to natural descent, and a common family relation, and origin. The father and mother of Moses, both were of the tribe of Levi. He of course, belonged to the Jewish fraternity, and was a lineal descendant of Abraham. The people of Israel were his brethren,

and kinsmen. The promised prophet was to be "from among the brethren" of those to whom he would be "raised up."Merely to partake of common humanity, or to be of the race of man, would not have met the specification. He must be a Jew. The explicit language of the text required it; and as "the seed". promised to Abraham he could be derived from no other family. Hence the importance of tracing back his genealogy, and ascertaining that his descent was according to the prediction, and the promise. This is the ascertained fact. His only earthly paren tage was Jewish. That he had no earthly father invalidated not his regular descent. Scripture affirms that, "as concerning the flesh, he came from the Jewish Fathers." Notwithstanding his miraculous conception, he was born of a Jewish mother, brought up by her, and recognised as her lawful son. According to divine purpose, promise, and prediction, he must be, in a special sense, -"the seed of the woman,"" born of a virgin,"-" made of a woman." This was necessary in order to his exemption from hereditary depravity, and original sin, which would have essentially disqualified him for his office as mediator, and redeemer; nor could a human nature, thus depraved, and guilty have been united to the person of the infinitely holy "Son of God." His Jewish derivation, however, was always recognised-in his circumcision; his early dedication at the temple according to law : his baptism, and in his participation of the Passover, and in all.. other duties, and privileges which pertained to him as a son of Abraham, and a member of the Jewish church. His typical likeness to Moses did not require an absolute, and perfect correspondence in all things. Nor was this the fact. Moses, as descended by ordinary generation, was sinful,, and guilty; Christ, conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, was a "holy thing,"-" the holy child Jesus," and ever was "holy, harmless, undefiled, and separate from sin ners." Moses though eminent, and pious, and greatly honored, was a mere man ; Jesus was a man consisting of" a true body, and a reasonable soul"-but he was Immanuel, "God manifest in the flesh." Moses was a servant; Jesus was the eternal Son

of God, and " heir of all things."

Moses, as all other men, was needy, and dependent: in Christ Jesus "dwelt all the fulness of

the Godhead bodily."

2d. Moses and Christ were alike in the general attributes of a holy character. Moses was not perfect; but, as a regenerated man, he was a "partaker of a divine nature"—or temper; and in many respects resembled the perfectly holy "man Christ Jesus." The likeness was real, though imperfect in degree, and very unequal to him, who, not only never actually sinned, but exhibited, positively, the highest moral excellence in duties the most arduous, generous, self-denying, and difficult. Moses, though he fell short of his example, was an imitator of God, perhaps, as nearly as is the attainment of imperfect, mortal man. Though not faultlessly meek, scripture attests that "he was the meekest of all men," possessing in an eminent degree the spirit of him who "when he was reviled, reviled not again; and when he suffered, threatened not, but committed himself to him who judgeth righteously"-who bore insult without resentment, and prayed even for his persecutors, and malicious murderers. Moses was obedient to the voice of God; and as a faithful messenger declared the will of God as he was instructed, and thus, in his measure resembled him who affirmed that the truth which he taught was "the doctrine of him who had sent him;" and that what he spake was in matter and in measure as the Father had given him to speak. Moses was zealous for the glory of God. The honor of all good done, or enjoyed, was ascribed to God only; and if the divine glory required it, his fame, his life, and his earthly all, were ready to be an unreserved and cheerful sacrifice. An illustration which, though imperfect, was in high accordance with the mind and conduct of him who "came not to seek his own glory, but the glory of him who sent him, and to finish the work which he had given him to do," and the sublime import of whose sufferings and death, of whose life and prayers, was "Father, glorify thy name." The devotion of Moses to the interest, honor, and happiness, of his people, was generous, ardent, disinterested, and undying-and though less generous,