Spirit, governed by His precepts, and subject to His ordinances.

Still, however, the type and prophecy have not, as regards this office any more than the two others, been as yet fulfilled. Christ is "Lawgiver," but not yet in the perfected likeness to Moses.* Not only in that, here again, the promise is not yet fulfilled to Israel: He is not yet revealed to them as their "Prophet" in this sense: but in the fulness of the office as defined by the Type. He does not yet assert it for Moses was "Lawgiver," not merely as the Revealer of the Law, but as its Executive also. "Him did God send to be a Ruler and Judge," as well as Teacher (see again Acts, vii. 35†). He was the founder of a kingdom, the Kingdom of God, or the

Theocracy," as it is rightly named, which he administered mediatorially; the "Lawgiver" holding also "the sceptre," as the representative of the Shiloh of the foregoing and first prophecy of this kingdom of which the Theocracy afforded a perfect "pattern:" for that it was not (as often asserted) a temporary institution, set up only for the occasion, those who have deeply studied its law will be convinced. They will discern signs in it, not a few, of a more permanent duration in its exalted morality, social as well as individual, its perfect equity,-and its no less perfect humanity. As remarked by another, though with a different intent, "The excellence of it as a re

"A second Lawgiver," as Eusebius explains the words, Demonstr. Evang., lib.i. c. 3; and 1. ix. c. 11.

† ̓́Αρχοντα καὶ δικαστήν.

ligious and moral institute; the majestic exhibition which it gave of the power and sovereignty of God, with the pledge of His protecting favour; the wellcombined precepts of justice and mercy, and the discipline of public virtue, which it comprehended; the elaborate digest of its ritual and worship, and the designation of its hereditary line of priesthood;* above all, the mercies and the terrors which had gone forth with its publication; these inherent circumstances argued no common or momentary purpose to belong to it, and looked like the presage of an enduring, if not an immutable, character."+ And accordingly, that both the Theocracy and its Law had an ulterior reference to a future dispensation, when they shall be revived and, as types, fulfilled under the Prophet like to Moses,-who shall be also, like him, “Lawgiver" and "Ruler," "Judge" and "King," combined,-numerous prophecies agree in stating.

Some of these have been already quoted in other connexions. For example, that of Isaiah (ch. ii.), which says, in connexion with the conflux of the nations in the last days to "the mountain of the Lord's house," that "out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. And He shall judge (i. e. rule or govern) among the nations," &c.; the result of which shall be universal peace. As again, with other happy effects of His reign, particularly specified in ch. xi., at the beginning (the

* [Especially as viewed typically.]

† Davison, Discourse IV., sect. v.

latter part of which has been quoted as so clearly predicting the second Exodus of Israel), ver. 1–5, and 9:

"And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of His roots:

"And the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord;

"And shall make Him of quick understanding in the fear of the Lord: and He shall not judge after the sight of his reprove after the hearing of His ears:

eyes, neither

"But with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked (Heb. The Wicked One, see 2 Thess. ii. 8).

"And righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins.

"They shall not hurt nor destroy in all My holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea."

To which may be added the express ascription to Him of all three titles-"Lawgiver, Judge, and King,”-in ch. xxxiii. 20-22, where, in anticipation of the same happy era, the restored Israel say:

"Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken.

66

But there the glorious Lord will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.

"For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, He will save us.”

Though not then Israel's Lawgiver and King

only for, as the same prophet saith in another place (ch. xlii. 4), "He shall not fail nor be discouraged till He have set judgment in the earth, and the isles shall wait for His law." This, the very object of His reign (as Jeremiah has also told us), to "execute judgment and justice in the earth," on account of which His coming and kingdom are hailed by all nations and by all creation in those numerous prophetic songs and psalms, one of which was noticed in last Lecture, and which may be fitly entitled "Songs of the Second Advent," so exclusively is it their subject.

In a word-As the Divine purpose in Israel's election to be "a kingdom of priests" to diffuse the knowledge of God to the other nations of the world. will then be realized, as also His purpose in the selection of their land to be (as before shown) the centre and seat of the Kingdom of God upon earth, so will the divinely-framed constitution under which they were originally placed, and their primitive polity, as embodied in the law of Moses, have then its antitype: that brightest epoch of their history, when "the Lord their God was their King," and they received the Law at His mouth,—when God tabernacled with men, and earth was brought into communication with heaven. Too holy a state of things for them to sustain, and consequently of but short continuance ! but which remains on record (like many other portions of Scripture history which we are in the habit of reading as narratives of the past) as an historical type,-a shadow cast before of that

coming age of blessedness, when, the probation of man being completed, and his failure under every dispensation fully proved,-by Nature, under Law, and under Grace,-God, in His abounding mercy, will Himself take in hands to confirm His word. "He will take to Him His great power to reign,"His power, now and for a long time withheld; and the last Apostacy being matured, and "the ungodly"—the Amorite and Canaanite of the type"rooted out of the earth," "the righteous shall inherit it" (Ps. xxxvii. 28, 29, &c.). "The King

dom of God" shall "come," and "His will shall be done on earth as it is in heaven." [Appendix R.]

To pursue this analogy farther into all its details would (even if the occasion permitted) belong rather to a treatise on the Types than the prophecies of the Old Testament: but enough has been said to show that the prophecy before us-while, by means of the comparison which it institutes, it sheds much additional light on the character and offices of the promised Redeemer,-is one in scope with those that precede it, and furnishes another proof of the statement respecting the prophecies of the Redemption generally made when entering on the consideration of this series of them now brought to a close; that their theme from the first has been its end and consummation, rather than the intermediate and preparatory steps of its development, the crisis. of the conflict between the powers of light and