other respects to be like Moses. He was to be a lawgiver as Moses was, for he was not only to be a prophet, but a prophet like unto him; that is, invested with authority to act like him; to confirm the truth of his mission by miracles, and to deliver a new and more perfect law to mankind, when the fulness of time should be come. Now between Moses and Christ, there was no prophet who was also a lawgiver; nor was there any of them, who had any particular resemblance to Moses in any respect, so as to be considered as his antitype*.

It seems to me needless to insist, on the forty days fasting of Moses, and the forty days fasting of our Saviour, as a proof of this, because, though one was probably typical of the other, yet it forms no resemblance so marked, as not to be misunder

*They who wish for farther information, on this interesting subject, will find it ably and clearly elucidated in Bishop Newton on the prophecies, vol. i. in Bishop Chandler's "Defence of Christianity," Chap. vi. Sect. 2, and in Bishop Patrick's excellent commentary on these

versas

stood;

stood; but no other proof can be wanting to a christian, than the testimony of Christ himself, and that of his apostles. Had ye believed Moses, said our Lord, John v. 46, ye would have believed me, for he wrote of me. And again, when he walked with the two disciples to Emmaus, Luke xxiv, beginning at Moses, and all the prophets, he expounded unto them in all the scriptures, the things concerning himself. So likewise St. Paul affirms, in his speech before Agrippa and Festus, Acts xxvi. 22, that he said none other things, than those which the prophets and Moses did say should come. And this is confirmed by St. Luke, who says, that St. Paul persuaded them, concerning Jesus, both out of the law of Moses, and out of the prophets. Acts xxviii. 23.

That all these passages, and many more which might be produced *, relate to this particular prophecy of Moses, there can be no doubt, because there is no other

* John i. 45, and iv. 25, which last passage shews that the Samaritans also expected the Messiah, and knew that he had not appeared before that time.

equally

equally plain and express, and St. Stephen quotes the very words of it, Acts. vii. 37, applying them to our Saviour. So did St. Peter, in a manner still more clear; For Moses, said he, truly said unto the fathers, a prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you and it shall come to pass, that soul which will not hear that prophet, shall be destroyed from among the people. Acts iii. 22, &c.

every

In the original prophecy it is, I will require it of him, which bears the same meaning, and is so used in other places. Accordingly in the Greek version it is rendered, "I will avenge myself of him*." Now between Moses and Christ, there certainly never did arise any prophet, the neglect of whose admonitions by the people, was punished by any signal judgment of God +. And it is equally certain, that the

* Eyw endinnow éž avls.-Ego ultor existam. Vulg. +. That is, any prophet who pretended to the authority of Moses, as a lawgiver. Isaiah, Jeremiah, and others threatened

the refusal of the Jews to hear that great prophet, when he came under the name of Jesus, was punished by God, in a most striking and remarkable manner. Their Temple and city were completely destroyed; and those of them who survived the dreadful calamities of the Roman war, were dispersed over all the world; and so remain to this day, a standing monument of the wrath of God, and of the truth of this wonderful prophecy.

And here it may be observed, that had the Jews believed this prophecy to have been fulfilled in Jesus, there would then have been no ground for their accusation of him and his disciples, that they were endeavouring to alter the laws of Moses. For the prophet here foretold by Moses himself, had undoubtedly that right. The

threatened punishments to the Jews for their neglect of the law of Moses, and those threats were executed; but they never pretended to alter those laws, or to promulgate any new ones; on the contrary, in a variety of places, they foretold One who was yet to come, who was to judge and to give a law, and upon whose shoulder was to be the govern

ment.

people

people were commanded to hear him in all things, and therefore he had the authority even of Moses himself, to abrogate his system, and give them a new and more perfect law.

Although this was the last direct prophecy, which foretold the Messiah till David came, yet the whole ritual system of the Mosaic law, clearly referred to him. Not that every part of it is to be considered as having foretold him, nor that the design of it could be understood till he came. But the whole was typical of him ; and the law itself, was to last only till he came, first to complete, and then to abolish it, by establishing one more pure and perfect in its stead. And this is evidently the meaning of Moses, in the passage last explained, when he tells the Israelites, that another prophet shall be sent from God, and that they were to hearken to him. When that prophet came therefore, the law of Moses was superseded of course, and they were thenceforward to hearken to, (that is to be governed by, and obey,) that prophet, thus foretold by their own lawgiver.