When we come down to the times of John the Baptist and our Lord, Mosaism is to all practical ends a dead religion. The great movers of men’s souls came down upon the age, and were not developed out of it. The product of Judaism at this time was Pharisaism, which had quite as little true faith as Sadduceeism. But when a religion has lost its power to create saints, men turn their faces to the great ones of olden times. They raise the fallen tombstones of the prophets, and religion is identical with hero-worship. An instance of this very thing may be seen in England to-day, where Atheists have discovered how to be devout, and Agnostics go on a pilgrimage! “We are the disciples of Moses,” cried the Pharisees. Can any one conceive of David or Samuel calling himself a disciple of Moses? The notion of discipleship to Moses does not occur in the Old Testament. Men never thought of such a relation. But it is the dominant idea of Judaism in the time of Christ. Hence it was brought about that he who was the servant and friend appears in the New Testament as the antagonist. “For the Law was given by Moses; grace and truth came by Jesus Christ.”[281] This is opposition and rivalry. Yet “this is that Moses which said unto the children of Israel, A Prophet shall God raise up unto you from among your brethren, _like unto me_.”[282] The notable difference between the Moses of New Testament times and the Moses delineated in the ancient narrative renders it especially interesting to study a passage in which the writer of the Epistle to the Hebrews takes us back to the living man, and describes the attitude of Moses himself towards Jesus Christ. Stephen told his persecutors that the founder of the Aaronic priesthood had spoken of a great Prophet to come, and Christ said that Moses wrote of Him.[283] But it is with joyous surprise we read in the Epistle to the Hebrews that the legislator was a believer in the same sense in which Abraham was a believer. The founder of the old covenant himself walked by faith in the new covenant.