above him. Heb. iii. 3-6. Moses, in the law, wrote of him, John i. 45. Luke xxiv. 44. FIRST, The justice of the application. Eusebius, and after him Dr. Jortin, have pointed out a great number of particulars, wherein there appears to have been a resemblance between Moses and Christ: some of which appear rather incidental and circumstantial, than essential to the fulfilment of the prophecy. Moses was providentially delivered from the slaughter of the children by Pharoah. Jesus, from the slaughter of the children by Herod. Moses fled from the persecution of Pharoah, and was, by an angel, directed to return, because the men were dead who sought his life. When Jesus was carried into Egypt, the angel, nearly in the same words, directed Joseph to return. Moses wrought many miracles; so indeed, did some other prophets; but so, especially, did Christ. Moses led the people through the sea; Christ Moses obtained the healing of Miriam's leprosy; Christ healed many lepers. led Peter on the sea. Moses fed the people in the Wilderness; Christ fed thousands in a Moses fasted forty days; so did desart place. Christ. made a king. Moses's face shone; so Christ's. Moses refused the expectancy of a kingdom; Christ refused to be Moses sent twelve spies into Canaan; Christ, twelve apostles into the world. Moses chose seventy elders, on whom his spirit rested; Christ, seventy disciples, to whom he imparted spiritual gifts. But those things are of more consequence, which appertained to Moses as a prophet, or which, by their connexion with him in that character, distinguished him above other prophets and wherein the resemblance, and yet the superiority of Jesus, is more remarkable. Moses was superior : to the other prophets of the Old Testament, not so much by being learned in all the wisdom of the Egyptians, as by being admitted to peculiar intimacy with God. Numb. xii. 6-8. Yet, even herein, is Jesus still superior; in whom, not only are all the treasures of wisdom and knowledge, but who is the only-begotten of the Father; who is in the bosom of the Father, and hath fully revealed him. 66 Moses So that, while Moses was excluded from Canaan, for seeming in one instance to arrogate to himself the power of working miracles; Jesus used much more authoritative language, without displeasing his Father. As, "I will; be thou clean." “ Lazarus, come forth!" "Young man, I say unto thee, Arise." "My Father worketh hitherto, and I work." was a prophet, and at the same time acted the part of a king too he is called king in Jeshurun. He is not called a priest, yet he seems to have officiated as one, (Exod. xxix.) until after the consecration of Aaron. And he showed his disinterestedness in not securing either royalty or the priesthood to his own family. Jesus is really prophet, priest, and king, united. Moses was meek above all men: Numb. xii. 9. yet he was often murmured at, by his countrymen; (Acts vii. 27. 35. 39.) and even threatened to be stoned by them. Numb. xiv. 10. Jesus is meek and lowly in heart, beyond Moses: yet he endured the contradictions of sinners against himself; (Heb. xii. 3.) who repeatedly took up stones to stone him. John viii. 59. x. 31. Moses was zealous for God's glory, and faithful in all his house. Jesus was infinitely zealous for the house of God, and for the divine honor in all respects. John ii. 17. And he is a merciful and faithful high priest. Moses was a mediator for Israel, he acted as the internuncio between them and God. He pleaded for them, and offered to die for them, rather than they should be cut off. Exod. xxxii. 52. Jesus is the great Mediator of the New Covenant. A prophet, in this respect, like unto Moses, but far superior; who actually died for his people, but lives again to make intercession for them, in the most glorious, prevalent manner. Moses delivered Israel from Egyptian bondage, and the tyranny of Pharoah. Jesus delivers his people from spiritual bondage, and the more cruel tyranny of Satan. Moses guided Israel through Jesus leads his the wilderness to the borders of Canaan. people through a wilderness to glory. Moses obtained Jesus gives his for Israel, victory over Amalek. Exod. xvii. Jesus But, in fact, he came to honor the law. He has discovered the greatest zeal for its honor. As a prophet, by explaining it. As a priest, by fulfilling and magnifying it. As a king, by writing it on the hearts of his people. Moses gave out a number of positive institutions, and ordinances of worship, which no true prophet ever did besides; but made no alteration of instituted worship. David regulated the singers, &c. but appointed no new ordinances. Jesus fulfilled the types In of the Old Testament. The priesthood, tabernacle, sacrifices, ark, &c. were all a shadow of good things to come, the substance of which is in Christ. He has also appointed new ordinances, to continue to the end of the world. short, Moses introduced a new dispensation, and established the worship of God among one nation fifteen hundred years. Christ introduced a new dispensation, harmonizing with the former, but superceding and surpassing it. Not suited to the former confined state of the church, but adapted to a far more extensive church; having called all nations to the obedience of faith. I only add, The soul that despised Moses's law died without mercy. And Moses himself threatened dreadful judgments on those who should not receive his great successor here foretold. Dreadful judgments have come on the Jews for rejecting him; and dreadful will be the lot of all unbelievers. SECONDLY: The improvement we should make of the subject. Consider, First, What evidence may be deduced from hence, of the divine mission, both of Moses and of Jesus. Would an impostor predict the rise of another impostor as his superior? Would he not wish his own religion to last for ever? Could he insure success to another, 1490 years before the second pretender to inspiration was born? And who could have conjectured that the only people who ever gave ear to the first, would reject the second? though there was the most perfect agreement in the substance, scope, and end of their principles. Notwithstanding which, the religion of the second should spread above twenty times farther than the first; and the Jews, who always prospered while they adhered to Moses, till they rejected Christ, have, ever since they murdered him, been pursued by divine vengeance; though not suffered, amidst all their calamities, to become extinct! Secondly: What will it avail, that we allow Christ is that prophet, unless we cordially receive his instructions, and enter into the spirit of his doctrine? This none can do, unless they acknowledge him also as priest, and also as king: for he taught, that both these characters belong to him. And he must be received by us in all his offices, or we fall under the guilt of rejecting him altogether. What God hath joined together, let no one attempt to put asunder. Examine. Do you listen implicitly to his instructions? Do you rely solely on his atoning sacrifice? Do you submit unreservedly to his government? Take notice: The meaning of 2 Cor. iii. 15. is not, that minding Moses causes rejection of Christ. John v. 46. How careful was God, that Moses should not be idolized, and made too much of! Not so respecting Christ. All the danger lies on the other side. LXXXV. REPENTANCE AN UNIVERSAL DUTY. ACTS xvii. 30. And the times of this ignorance God winked at; but now commandeth all men every where to repent. I HAVE Sometimes been ready to fear, that there is a greater neglect of the doctrine of repentance, by many evangelical preachers, than there is of any other subject so frequently mentioned in the Holy Scriptures. Perhaps some may be afraid, lest dwelling on this topic should lead men off from the consideration of faith in Christ; but our Lord himself, with his forerunner and his Apostles, considered repentance and faith as harmoniously connected. Some, if they touch on the duty of repentance, are careful to represent it as subsequent to faith; but this is contrary to the usual order of scripture, and surely to the order of nature. A debtor cannot trust in a surety to pay his debts, unless he is aware that he has debts to pay, and such as exceed his ability to discharge. Much less could a man thankfully accept of the good services of a Mediator who decidedly took part with the person he had offended, unless he began to be sensible, not only of his danger, but of his fault, and viewed the controversy much in the same light with the Mediator. We would ever wish to guard you against substituting your repentance in the place of Christ's atonement, or encouraging you to expect that cleansing from your tears, which can only be found in his blood. We would not put you upon looking into yourselves for any thing to recommend you to the Saviour; but would represent the free invitations of the gospel, as the only warrant to authorize your application to him. But we wish you to look into yourselves to see your need of Christ; and as none value the physician, but the sick, we would endeavor to convince you of your misery, guilt, and depravity; that thus you may feel your need of salvation, forgiveness, and renovation. Nothing need be more evident than this-that the Apostles, wherever they went, treated all men as sinners: Jews, heathens, Greeks, barbarians, bond, or free. At licentious Corinth, or learned Athens, they insisted on the same truths. As Paul here tells the Athenians, though God had overlooked the times of ignorance, yet now he commanded all men every where to repent. He overlooked, &c.; not that he did not know the state of the heathen world, or exercise a moral government over them; but he left them to themselves, without using those means for their recovery, which, under the gospel dispensation, he has authorized his ministers to employ, wherever they can find access to their fellow-men. FIRST The duty enjoined. Repentance, or a change of mind respecting their own sinful disposition and conduct. |