in the space of forty years they all fell in the wilderness, except two: Chrift alfo was given to a generation not lefs wicked and perverse, his inftructions and his miracles were loft upon them, and in about the fame space of time, after they had rejected him, they were destroyed.

35. Mofes was very meek above all the men that were on the face of the earth: fo was Christ.

36. The people could not enter into the land of promife till Mofes was dead: by the death of Chrift the kingdom of heaven was open to believers.

37. In the death of Mofes and Chrift there is alfo a refemblance of fome circumftances. Mofes died, in one fenfe, for the iniquities of the people; it was their rebellion which was the occafion of it, which drew down the difpleasure of God upon them and upon him. The Lord, fays Mofes to them, was angry with me for your fakes, faying, Thou shalt not go in thither, but thou shalt die. Deut. i. 37. Mofes therefore went up, in the fight of the people, to the top of mount Nebo, and there he died, when he was in perfect vigour, when his eye was not dim, nor his natural force abated. Chrift fuffered for the fins of men, and was led up, the presence of the people, to mount Calvary, where he died in the flower of his age, and when he was in his full natural ftrength. Neither Mofes nor Chrift, as far as we may collect from facred history, were ever fick, or felt any bodily decay or infirmity, which would have rendered

in

rendered them unfit for the toils they underwent their fufferings were of another kind.

38. Mofes was buried, and no man knew where his body lay: nor could the Jews find the body of Chrift.

39. Laftly, as Mofes, a little before his death, promised the people that God would raise them up a prophet like unto him; fo Chrift, taking leave of his afflicted difciples, told them, I will not leave you comfortless, I will pray the Father, and he fhall give you another Comforter.

Is this fimilitude and correfpondence in fo many things between Mofes and Chrift the effect of mere chance? Let us fearch all the records of univerfal hiftory, and fee if we can find a man who was fo like to Mofes as Chrift was, and fo like to Chrift as Mofes was. If we cannot find fuch an one, then have we found him of whom Mofes in the law, and the prophets did write, Jefus of Nazareth, the Son of God.

But this is not all, for Mofes adds; And it Shall come to pass that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. The Jews rejected Chrift, and God rejected them, and gave them up to deftruction; and as their offence against the Meflias, and their behaviour after his death, was wicked beyond measure and beyond example; fo God fulfilled the prophecies of Mofes concerning them, that he would require it of them, and that he would make their plagues wonder

L 2

wonderful, would bring upon them calamities beyond measure and beyond example.

a

It may be observed that a perfon can be produced, who was very like to Mofes, namely Bacchus, who was an Egyptian God. Huetius, in his Demonftratio Evangelica, has with much accuracy and learning drawn up the comparison, and the resemblance is fo great, in fo many particulars, that it cannot be fuppofed accidental: but then, firft, Bacchus is a poetical deity, and the accounts of him are taken from fabulous hiftory; fecondly, many of the actions of the Jewish Legiflator were in all probability afcribed to him, and he is Mofes in disguise: fo' the parallel ceases.

The Oeconomy of the Jewish and of the Chriftian Church is fimilar, in many respects,

A book, which has its use and value, but is more remarkable for erudition than for reasoning; which made a French writer fay of it, in the words of Terence,

ut te, cum tua

Monftratione, magnus perdat Jupiter !

The Egyptians, as Herodotus tells us ii. 42. had a fory concerning their God Hercules, Ἡρακλέα θελῆσαι πάν τως ἰδές - Δία, καὶ * οὐκ ἐθέλειν ὀφθῆναι ὑπ ̓ αὐτοῦ· τέλο δὲ, ἐπεί τε λιπαρέειν * Ἡρακλέα, * Δία μηχανήσας, κρίον ἐκδείραντα προέχεσθαί τε τὴν κεφαλὴν Σποταμόνα τοῦ κριοῦ, καὶ ἐνδύντα τὸ νάκο, οὕτω οἱ ἑωυτὸν ἔπιδέξαι. Quod Jupiter, quum ab Hercule eum cernere volente, cerni nollet, tandem, quia orando inftabat Hercules, hoc commentus fit, ut, amputato arietis capite, pelleque villofa, quam illi detraxerat, induta fibi, ita sese Herculi oftenderit.

This Hercules feems to have been Mofes, who faid to God, I beseech thee, fhew me thy glory. And he faid, Thou canft not fee my face· etc. Exod. xxxiii.

and

and upon the whole; though in fmaller occurrences the resemblance ought not to be too much urged; for fo any thing may be made of any thing.

The parallel between Mofes and Chrift has been examined, in which we are authorised to seek and to expect a strong resemblance; both from the Old Teftament, which declares that a prophet should arife like unto Mofes; and from the New, which declares that Chrift was that prophet. It deferves confideration, whether this confequence may be deduced, that, if Mofes was a type of Chrift, the people whom he delivered and conducted may be a type of the people to whom Chrift was fent, and of the church which he established.

If this fhould be admitted as a probability (and it should not be offered as any thing more than conjectural) we may fay that the generation which fell in the wilderness represents the Jews who rejected Chrift, and perished for their difobedience.

The land of promise and of reft was a symbol of the church of Christ.

The idolatry and iniquities of the Jewish nation are too exactly paralleled by the corruption which overfpread the Chriftian Church.

Many other resemblances might be pointed out which fhall be omitted, fince we cannot make it fufficiently evident that they were not accidental.

The deftruction of Jerufalem, and that fecond coming of the Son of man to take vengeance of L 3

his

his foes, may perhaps prefigure the destruction of Antichriftian tyranny, and the manifestation of Chrift, that is, of his power and spirit; and then may commence a better and happier Era, and fuch a renovation as may be called, New heavens and a new earth wherein dwelleth righteoufnefs.

The correfpondencies of types and anti-types, though they are not themselves proper proofs of the truth of a doctrine, yet they may be very reafonable confirmations of the foreknowledge of God; of the uniform view of Providence under different difpenfations; of the analogy, harmony, and agreement between the Old Teftament and the New. The words in the Law concerning one particular kind of death, He that is hanged, is accurfed of God, can hardly be conceived to have been put in upon any other account, than with a view and forefight of the application made of it by St. Paul. The analogies between the Pafchal lamb, and the Lamb of God flain from the foundation of the world; between the Egyptian bondage, and the tyranny of Sin; between the baptifm of the Ifraelites in the fea and in the cloud, and the baptifm of Chriftians; between the paffage through the wilderness, and through the prefent world; between Jefus [Jofhua] bringing the people into the promised land, and Jefus Chrift being the Captain of Salvation to believers; between the Sabbath of rest promised to the people of God in the earthly Canaan, and the eternal rest promised in the heavenly Canaan; between the liberty granted from the time of the death of the High

priest,