"The law was given by Moses.”—The law given by Moses comprehends not only the body of the ceremonial and external institutions, connected with the Levitical priesthood, but also the preceptive code relating to the moral and social duties, peculiarly adapted to the national character and condition of the Israelites. It is necessary for rightly understanding numerous passages in the New Testament to keep this distinction in mind. For "the law" sometimes means the body of ceremonies, sometimes the exposition of the duties of men and citizens, and sometimes both combined: and often what may be affirmed of it as true in one of these senses may be incorrect in another.

The phrase in question is used concerning the external ordinances exclusively in Acts xv. 24: "Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, ye must be circumcised and keep the law; to whom we gave no such commandment." This is very generally, if not always, its import, when "the faith" and "the law" are put in contrast and opposition to one

another. This law was wholly abolished by Christ: "He was the end of this law for righteousness to every believer:" Rom. x. 4.

The precepts of the law in reference to moral and social conduct, are in general confirmed by the gospel; those however being excepted, which were conceded, not for reasons of moral obligation, to the unfavourable character of the times and the people. This remark is confirmed by many passages of the New Testament. Matt. vii. 12: "Therefore, all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets." Those moral precepts of the law, which are of universal and perpetual obligation, are called "the weightier matters of the law-judgment, mercy, and faith" Matt. xxiii. 23. But our Saviour distinctly pointed out several practical precepts, the obligation of which he cancelled by his authority, as being not founded on true principles. See Matt. v. passim.

We ought not perhaps to overlook another sense in which the word "law" is used-the whole system of religious and civil polity as established by Moses. To this reference is made in John xviii. 31, and in the fifth and following chapters of the Epistle to the Hebrews. This whole polity, as a system, upon the introduction of the spiritual system of Christianity-" favour and truth”—was as entirely demolished as the temple itself, so that "not one stone was left upon another." So that the authority of no part of the Mosaic system, except those particulars which have the sanction of truth and moral obligation-which are "spirit and truth"-is in

force under the spiritual dispensation of the gospel: but even these, not as authorized by the law of Moses, but by the eternal obligations of truth and justice. And the appeal to the authority of any of the positive institutions of Moses, of whatever kind they may be, in behalf of modern practices and usages, is to be entirely exploded. This mode of argument has been resorted to in favour of the interference of the temporal power with the establishment and profession of religion, in defence of tithes, consecrations, &c. But it is a species of argumént, which ought to be rejected in limine. For either the whole of the Mosaic code has been abolished, or it is all in force. Who is authorized to select some portions and reject others? Men at this time would not dream of availing themselves of such an authority, if the true character of Christianity had been better understood in former times, and if they were not induced to retain the outward splendour of the Heathen and Jewish worship for the sake of parade and effect.

66

"But grace and truth were by Jesus Christ."-In this verse a contrast is intended between the law and the gospel. The characteristics of the law, as being well known, are not specified; but the peculiar designation of Christianity is pointed out-" grace and truth." The writer recognizes the supernatural origin of both dispensations; but, the mode of expression plainly imports the greater perfection and spirituality of the new. Moses indeed was the giver of the law so well known and so much venerated by the Israelites. He was the Mediator of the old covenant. He was the representative of the divine power and mercy mani

fested on behalf of his chosen people. With many wonders he delivered them from Egypt, and led them to the promised land. Yet the character of the law was carnal, imperfect and partial. And the institute of the gospel surpasses the system of Moses, no less than Christ, as the representative of the divine power and goodness, was personally superior to him in the endowments of the spirit. See Heb. v. 1-6. This contrast between the law and the gospel appears just and striking; no less than that between Moses and Christ. But if Christ be invested with the character of Deity in his own right, the contrast becomes absurd; and it would never have occurred to the mind of any sober writer. It may be observed, too, that if "grace and truth" had emanated from Christ as the supreme God, the language used would not have been so decidedly expressive of subordinate instrumentality. Such inferences, indeed, however obvious, may be easily reprobated as carnal and perverse; but when we can find elsewhere the "express warrant" of the Scriptures for them,* they are entitled to greater respect from the orthodox-from those who profess unbounded veneration for the Scriptures, enhanced, as they seem to think, by reproaching others with the denial of them.

"Jesus Christ."-Jesus was the name of our Saviour-his personal and proper appellation. It was a common name of men among the Jews, and not a derivative from the Greek aqua, to heal, as some have fancied. Christ was his official name, which signifies

*For instance, Joh. vii. 16. "Jesus answered them and said, 'My doctrine is NOT MINE, but HIS that sent me.''

the anointed, the Messiah, the Son of God; for all these expressions are synonymous. This, perhaps, will not be granted as to the last; but the following passage will afford sufficient proof of it. Joh. xi. 27. "Yea, Lord, I believe that thou art the Christ, the Son of God, which should come into the world."*

VERSE THE EIGHTEENTH.

No man hath seen God at any timeb: the only begotten Son, which is in the bosom of the Father, he hath declaredd him.

с

In ordinary cases men have not access to God, to learn his will immediately from himself.

c Who enjoys the Father's love and confidence.

d Jesus Christ hath made known his will to men.

COMMENTARY.

It is not necessary to review all the gradations of meaning which the phrase " to see God" bears in the sacred scriptures, or to consider the nature of the various appearances, or ocular manifestations, of God, which occurred to the ancient patriarchs. I think that the scope and connection of this passage confirm the view I have taken of it in the verbal explication. Both under the old and new dispensation, the will and pleasure of God were made known to the world, not by the immediate converse of the deity with men, or by sensible intimations proceeding immediately from himself; but "the law was given by Moses," and subsequently "grace and truth came by Jesus Christ." See Heb. i. 1. The

* Let the following references be also consulted: Matth. xxvi. 63., Luk. iv. 41., Joh. i. 49. vi. 69. xx. 31., Act. viii. 37. ix. 20., Rom.

i. 4.