(Confer. Mark 6: 15, Luke 7 : That all these and similar pasof making Him appear

Him for a prophet." (v. 46.) 16, Luke 24: 19, John 6: 14.) sages were written for the mere purpose to fulfill the prophecy of Moses, is untenable, and unreasonable. Any such effort on the part of tae Evangelists could have been detected. But a careful study of their statements, shows that they artlessly describe actual occurrences, at which the people spontaneously pronounce Jesus a prophet, or the prophet. When they heard His wisdom, they felt the authority with which He spake, and when they saw His wondrous works, they were irresistibly compelled to cry out, "This is of a truth that Prophet that should come into the world." (John 6: 14.)

His likeness to Moses appears in the dignity of His person. Moses talked face to face with God, while other prophets received their revelations in indirect ways, such as dreams and visions. Jesus says of Himself, "We speak that we do know, and testify that we have seen," (John 3: 11), or as it is expressed in another place, "I speak that which I have seen with My Father." (John 8: 28.) These expressions fully harmonize with John's statement, "No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, He hath declared Him." (John 1: 18.)

This likeness further appears in His office of Mediator and Legislator. Moses mediated the Old Testament Covenant between God and man, which involved the giving of the law. In all this he was a type of Christ, and prepared the way for Him to mediate a new and better covenant, and to give a more excellent law. Christ is not only like Moses but superior to him. For the law of Moses was for one nation only and was destined to pass away. The law of Christ is for all nations, and is to be eternal. "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isa. 2: 3, confer. Isa. 51: 4.) The law in this passage is nothing else than the Gospel, as the succeeding verse clearly indicates.

Moses, besides being a lawgiver and a prophet, was also a worker of miracles, and a king and priest. So that it was

written of him, "There arose not a prophet in Is Moses, whom the Lord knew face to face," et 10-11.) The prophecies of Moses extended to th of Jerusalem, the overthrow and dispersion of th Israel, and all the calamities which followed the Christ. And Jesus Himself repeated the same p His own language, adding many particulars, in description which enables us to identify, with events which fulfilled the prophecies, both of M Christ.

In all these offices, it is easy to be seen that the ing resemblance between Moses and Christ whic student can deny.

But again, it was distinctly asserted that the Me verify the truth of His doctrine, and of His clai power and honor, by an appeal to miracles,-" The eyes shall be opened, and the ears of the deaf shall be Then shall the lame man leap as an hart, and the to dumb sing." (Isa. 35: 5, 6, confer. Isa. 32: 3, 18.) These things were literally done by Jesus; John sent messengers to inquire of Him whether He the coming One, He appealed to these very signs, sa and show John again those things which ye do hea The blind receive their sight, the lame walk, the cleansed, and the deaf hear, the dead are raised up, an have the Gospel preached to them. And blessed is b ever shall not be offended in Me." (Matt. 11: 4-6.) that about fifty ti

further quotation it may be added miracles are reported in the Gospels as having been w Him, in consequence of which the people regarded Him prophet sent from God, in whom God had visited His and very many did not hesitate to declare Him t promised Messiah.

Quotations from the Old Testament, with correspond from the New Testament, might be multiplied inde showing that Jesus has completely proved His claim a

to the Messiahship, by minutely and literally fulfilling the prophecies relating to that long promised and anxiously sought for deliverer. But want of time and space admonish us to hasten to a conclusion. We will therefore only call attention to two or three passages, concerning the sufferings and death of Christ. The fifty-third chapter of Isaiah describes the Messiah as a suffering Saviour, a lamb led to the slaughter, without murmuring or complaint; as making His grave with the wicked, and with the rich in His death; as numbered with the transgressors; as bearing the sins of many, and making intercession for the transgressors. In the second Psalm He cries: "My God! My God! why hast thou forsaken me" (v. 1). “All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the Lord that he would deliver him" (vs. 7, 8). Again (Ps. 16), "My flesh also shall rest in hope. For thou wilt not leave my soul in sheol; neither wilt thou suffer thine Holy One to see corruption (vs. 9, 10).

If now we compare with these predictions the accounts of the death and resurrection of Jesus, recorded in the Gospel histories, how can we conscientiously assert that the coincidences, concurrences and correspondences, discovered between the prophetic utterances of the Old Testament, and the historic statements of the New Testament, are only the happenings of chance, or the manufactured weapons of designing priestcraft? Let it not be forgotten, that the Messianic prophecies were delivered in a fragmentary way, by many different persons, during the long period of fifteen hundred years. And while there is a general and palpable harmony manifested in their utterances, yet some of the descriptions of His person are apparently contradictory; so that some have gone so far as to conjecture that two different persons are described by the prophets. But in the life and sufferings and death of Jesus Christ of Nazareth, the contradictory prophecies are all met and fulfilled. Hence we are shut up to the conclusion that, in the unique and wonderful person of Jesus, we have the Messiah, of whom Moses and the prophets

did write, even in Jesus of Nazareth, the Son of name can be found in universal history whose per in every way, correspond to these prophecies. than divine prevision could have foreseen or rev torical process which prepared the way for t Christ, and the historical consummation which w Him. And nothing less than divine wisdom and have directed and controlled the movements of his all vicissitudes and turmoils, so as to subserve His h All prophecy centered in Christ and reached its Accordingly the prophets must have been impell inspiration when they wrote, and their writings cons of divine revelations,

VI.

THE ATONEMENT VIEWED FROM THE PERSON

OF CHRIST.

BY REV. HIRAM KING.

"The last Adam became a life-giving spirit."

THE doctrine of the Atonement, as might be reasonably expected, was contained already in the Protevangel. “Thou shalt bruise his heel," expressed the measure of the suffering, which the serpent would have power to cause the Deliverer, but the figurative declaration left the passion, as yet, an unknown quantity. The character and remedial efficiency of the infliction, thus early intimated, was, however, made plainer in both the typology of the Hebrew temple ritual and Hebrew prophecy. In these, respectively, the bruising of the heel was foreshadowed and foreshown to mean the actual death of the serpent's Antagonist. Thus, the ceremonial law required the lamb of atonement to be slain as His type, whilst the Prophet saw Him, in prospect, as a lamb brought to the slaughter. That the seed of the woman was meant to sustain a mortal hurt from the serpent is placed beyond doubt and cavil by much of the New Testament Scriptures. "Without shedding of blood is no remission," implies the judicial demand of death for expiation, and the quotation unites the Old Testament and the New. "This is my blood of the New Testament, which is shed for many for the remission of sin," explains the memorial significance of the Eucharistic wine, with the assumption of the Lord's prospective death. "The blood of Jesus Christ, his son, cleanseth us from all sin," affirms the sanctifying efficacy of the great death, now compassed.