timony of the Spirit of Christ to the first or second advents of our Lord, and in some cases to both. I have introduced Balaam before Moses because his prophecy is recorded before that of Moses, the man of God, which bears upon this subject.

CHAPTER II.

LET our attention now be directed to him, who, according to the Jewish doctors, was favoured with the highest degree of inspiration, (and which, consequently, was called Gradus Mosaicus,) even MOSES, the "man of God," "the servant of the Lord," of whom it is said, "there arose not a prophet since in Israel, like unto Moses, whom the Lord knew face to face."1 It happens in this instance, as in some others, that instruction is conveyed to us, not only by the writings of Moses, but by his acts; that, as he was mighty in words, so was he in deeds, and from the latter, as officially performed, i. e. in connection with the offices he filled, we may gather instruction respecting Him, whose type he was. For though our chief business is, from the terms of the passage, (Acts iii. 21,) with

1 Deut. xxxiv. 10.

2 Deut. xviii. 15-19.

what God hath spoken by the mouth of all his holy prophets; yet we cannot pass by unnoticed what those holy prophets did, in obedience to the commands of the same God.

3

In the person of Israel's lawgiver we find a combination of the three offices of Prophet, Priest, and King, each of which were exercised by him in their season. It will immediately strike the reader that this same Moses, who was a prophet of Jehovah,' was also king in Jeshurun, and was numbered among the priests of the Lord. This last office he exercised before the giving of the law, when the nation entered into covenant with God at Horeb; and when "Moses took the blood, and sprinkled it on the people." But, after the giving of the law, "it was made a capital crime for any, besides Aaron and his sons and descendants, to officiate as priests."5 After thus exercising the priest's office, Moses, in due time, "went up into the mount of God"—" and was in the mount forty days and forty nights."6 Having been honoured, during this time, with communion with his Lord, and having interceded for the people, who had sinned in the matter of the golden calf, after another sojourn of forty days and forty nights "Moses came down from mount Sinai with the two

1 Deut. xxxiv. 10.

3 Psalm xcix. 6.

5

Jenning's Jewish An. vol. i. p. 5.

2 Deut. xxxiii. 5.

4 Exod. xxiv. 6-8.

6 Exod. xxiv. 15-18.

tables of testimony in Moses' hand, and it came to pass, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him (Aaron). And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.” 1

The above circumstances are so remarkable, when viewed in connection with the history of Him whom Moses typified, that I am sure I shall be pardoned for offering the following observations respecting them. Before he went up into the holy mount he offered sacrifice, as a Priest, for the people: while in the mount he interceded for them as sinners; 2 and on his return to the congregation with the law, to exercise his office of king in Jeshurun, by dispensing the same, he came forth with a visible glory. I discover in these acts a remarkable setting forth of what that Prophet should do, who was to be also a Priest and King, whom God would raise up like unto Moses. As our priest, He offered, "in the likeness of man," one sacrifice for sin : that sacrifice He made upon the cross shortly before He went up on high, even into his Father's presence in the empyreal heaven. "There for us He intercedes," even for the Israel of God, from whom, for a season, He is gone away; and in the

1 Exod. xxxiv. 29, 30.

2 Exod. xxxiv. 8, 9.

fulness of time He shall come forth from the Father and come again into the world, not in the form of a servant, nor in the likeness of a man of sorrows, but "in his own glory, and in his Father's, and of the holy angels."'— Now if we are warranted in believing that the acts of Moses typified the acts of Christ, (and I cannot agree with those who think this to be a wild or visionary notion, seeing, we are expressly taught, that Christ was to be like unto Moses,) then these acts well set forth the first advent of Christ, in humiliation, to offer sacrifice for sin his ascension into heaven to intercede for his church militant, or church in her wilderness state; and his second advent, or return to earth, with power and great glory, to rule as king upon his holy hill of Zion.

In the ordinances of the ceremonial law, continual reference is made to Christ, and every sacrifice for sin, under that law, pointed to the Lamb of God taking away the sin of the world, and therefore to the first coming. The time would fail were we to enter upon these; yet one of its ordinances is so strikingly applicable to our present subject, that I cannot pass it by unnoticed. I refer to the high priest's office on the great day of atonement. On that occasion he was commanded to put on the holy linen coat,

Luke ix. 26.

and the linen breeches upon his flesh, and to be girded with the linen girdle, and to be attired with the linen mitre. In these, "the mean garments of the ordinary priests," (as Mr. Scott styles them,) he was to perform a part of the services of the day. He was to offer his bullock of the sin-offering for himself and his house. Having taken the two goats, and cast lots for them before the Lord, he was to kill the goat of the sin-offering for the people; he was to make an atonement with that blood, as he did with the blood of the bullock, within the veil, and sprinkle it upon the mercy-seat, and before the mercyseat. There was, moreover, to be no man in the tabernacle of the congregation, when he went in to make an atonement in the holy place. Now when he had made an end of reconciling the holy place, and the tabernacle, and the altar, he was to confess the sin of the people over the head of the scape-goat, and having sent it "unto a land not inhabited," he was then to put off the linen garments, and wash his flesh with water in the holy place, and put on his rich garments and come forth and offer his burnt offering. In this ordinance we are taught to consider Jesus, the high priest of the church, in his first appearing among men in the ordinary garb of man, even "in the likeness of sinful flesh." In that He took

Lev. xvi. 4-24.