would not, save himself then, and in that awfully grand crisis. Hence let the convinced sinner discern the evidence of his sufficiency to save them to the uttermost that come to God by him. Here divine justice is receiving satisfaction for thy sins in his precious blood. "Look unto me,” he says, "and be ye saved, all ye ends of the earth." "We have redemption through his blood, even the forgiveness of sins." There you must find it, or you will seek it in vain throughout the universe. It is "the blood of Jesus Christ, God's Son, that cleanses us from all sin." Great and glorious, then, is the mystery hereby declared-himself he cannot save, there is all our hope; eternally blessed be that necessity which he voluntarily and cheerfully laid upon himself.

4. In another and different sense, however, it is yet true, he hath both saved himself, and all that did believe, and all that do believe, and all that ever will believe in him. He became then, and by that suffering unto death, he continues to be, and will for ever remain, till all his people are brought to glory, a deliverer, mighty to save. Therefore the taunt of his insulting foes had but a brief significancy, for he soon after saved himself effectually from their power by rising from the dead; and for ever from their malice, by ascending to the right hand of his Father. Hence the style and title of Saviour still pertain to him. It has a universal aspect, for he is the Saviour of the world; and this name will for ever belong to him. He has saved, he does save, he will save. He is set forth now to you as able to save the chief of sinners. There is no other name whereby we can be saved.

44

ORIGINAL OUTLINES AND SKETCHES OF SERMONS BY ANONYMOUS AUTHORS.

XLVIII.

OUTLINES OF A SERMON ON JOHN, 1. 17 :

66 THE LAW WAS GIVEN BY MOSES, BUT GRACE AND TRUTH CAME BY JESUS CHRIST."

MEN in different ages have lived under different dispensations of Providence. Their natural condition has varied. The first pair were placed under circumstances of entire ease and perfect enjoyment; but subsequent changes in their natural state have exposed all their successors to labour, trial, and sorrow. The moral condition of the human race, and the circumstances of their duty, responsibility, consolations, and prospects, have also varied. First, God communicated his mind by direct intercourse. Then, because of the fall, he left men for a long period with brief intimations and general laws; following out the great principles of his moral government by occasional judgments of the most tremendous kind upon the wicked, and by special providences towards the righteous. One great hope was, however, awakened from the beginning of human misery and guilt, and those that cherished it were visited by occasional manifestations of a brighter light, and more glorious dispensation to come. Then followed the call of Abraham, the covenant with him and his posterity, which for several generations afforded a lively hope to his descendants; but after this succeeded a long night of affliction and bondage, darkness and despondency. Four hundred years rolled by without adding to their knowledge of God, or hope of his salvation. Then came the law when the descendants of the patriarchs were delivered from their oppressions, and recognised, by the special signs of a divine power and presence among them, as the heirs of God's promise, so far as to entitle them to a distinct and peculiar

nationality under the express government of God himself; but all with an especial reference to another and far more glorious dispensation to come. They were accordingly preserved, both in church and state, through many centuries, and with a progressing brightness in the revelations communicated to them, till at length dawned upon them and the world the full-orbed glories of the gospel-the richest, grandest, and last dispensation of revealed wisdom and mercy to sinful men: "The law was given by Moses, but grace and truth came by Jesus Christ."

I. LET US CONTRAST THE LAW GIVEN BY MOSES WITH THE GRACE BROUGHT BY CHRIST.

1. The divine signs which established the law may be contrasted with those which attended the coming of the gospel. The former were of a grand but terrible character. The plagues of Egypt witnessed the authority of Moses ; the destruction of the first-born-the overthrow of Pharoah and his host-the dreadful judgments which fell upon Korah, Dathan, and Abiram—all bore witness to the commission which Moses had received. But the coming of grace by the gospel was with signs of a totally different character; the angels celebrating the birth of Jesus Christ -the mild, benevolent character of all the signs which were wrought to prove his Messiahship, shews that the dispensa tion was altogether different. Moses was sent to command and subdue by the terrors of absolute and sovereign authority; Christ came to win by gentleness, love, and meekness. He was humble, and everything in his circumstances corresponded with his mission and his character; but the giver of the law came to assert the supremacy of the eternal power of God, and to conquer his foes by resistless might.

2. The very nature of the law given is to be contrasted with the nature of the gospel-as well as the attendant emblems in both cases. Refer here particularly to the scene at Mount Sinai-all was awful grandeur-in the midst of a desert, on the summit of a rugged mountain. Amidst agitated elements, the voice sounded louder and louder, till all the men of Israel trembled, and entreated that the word should not be spoken to them any more. Then the law itself was an expression of the absolute will of God: it gave commandments, but it spake of no mercy to pardon-it proffered no grace to help. It said-Do this, and live; disobey, and perish; but grace, in all its fulness, sweetness,

and divine efficiency, came by Jesus Christ. How kindly, graciously, and tenderly he spoke-love was in his heart, mercy in his commission, and grace was poured upon his lips. He ruled all by mildness mingled wondrously with majesty. His manner was in perfect harmony with the gospel or glad tidings which he brought. The law was condemnation, the gospel was peace and pardon. The one testified the anger of God against sin, the other his mercy

to sinners.

3. We may contrast the manner of administering and maintaining the law with the administration of grace by Christ Jesus. The law was vindicated when established by the austere dispensations of Providence both among the Jews and among their enemies. A system of rigid and punctilious observance, even to the very letter, of the law was enforced; and divine sanctions of an extraordinary kind followed the whole economy. But the gospel of divine grace is especially fitted to illustrate the everlasting love of God; and therefore the forbearance of God in providence, his patience, long-suffering, mercy to the chief of sinners, and grace to the very uttermost, are exemplified in the whole history of its application.

II. WE MAY CONTRAST THE LAW WITH TRUTH-understanding by the law, in this view, the preparatory, typical, and prophetical dispensation as a whole.

1. The law was altogether a system of promises and prophecies; it was unmeaning in itself; it was but a shadow of good things to come ; but the truth, that is, the fulfilment, came by Jesus Christ. So it may be shewn of all that was set forth by the doctrine of atonement, substitution, purification, and such like ceremonies; the sign, or the prediction, was in the law; the fulfilment came by the gospel. All the prophecies made from the beginning, incorporated with the law, and enlarged by it, have issued in the glorious work and person of Christ; and as everything under that system had a typical character, so its antitype, that is, its truth, is to be sought in the gospel.

2. If we view the law as only designed to encourage hope and excite expectation, to call the attention of the world to the revealed purpose of God, then the realization of those hopes the substantial blessing of grace which was but held forth to mankind as about to come upon them-is here really enjoyed; for Christ has brought and imparted the blessing.

He has granted us to possess it; for we, who believe, do enter into the present enjoyment of grace, and do receive the adoption of sons. This gospel also brings to light the unutterable hope of glory; it seems almost to put us into the possession of it; for in the promises of Jesus, who rose triumphant from the grave, we seem to rise with him, and are made to lay hold on him who is the Prince of Life.

III. LET US CONTRAST MOSES, BY WHOM THE LAW WAS given, with CHRIST, BY WHOM GRACE AND TRUTH CAME.

1. Moses was nothing more than a good man and a great prophet; and himself but the type of another and greater lawgiver and Saviour. Christ is God and man in one person. Moses was typically the prophet, priest, and king, of Israel; but Christ was represented thereby, and he literally and finally fulfils what Moses only foreshewed: "Moses, verily, was faithful as a servant; but Christ as the Son over his own house."

2. Contrast them in their qualifications for their respective offices. Moses, as a man inspired for special services and occasions, spake the mind of God to the people, and gave them laws and ordinances of worship for a time; but the mind of Christ was the mind of God. In him were hid all the treasures of wisdom and knowledge; in him dwelt all the fulness of the godhead bodily. He dwelt from everlasting in the bosom of the Father; he could say, "I and my Father are one.

3. We may compare them in the great end of their ministry. Moses brought a salvation earthly and temporal; he gave laws to endure only for a season; he instituted sacrifices which were to be abolished: but Christ's institution is final; the laws he has given are to be for ever; the blessing he has brought is never to pass away. The one brought the people to Canaan, the other will bring all his followers to heaven; when even Moses himself must own Christ as his Saviour, and rejoice to do him homage and enjoy his favour.

4. Moses, though so great a prophet, lawgiver, and saviour himself, was a sinful man, and needed to offer up sacrifices and supplications for himself, as well as for the people; but Christ needed no such expiation; he was the immaculate Son of God, and has entered into the holy place with his own blood, and to plead his own perfect righteousness for us.