being it. He does not speak about grace, He brings it; He does not
show us God by His words, He shows us God by His acts. He does not
preach about Him, but He lives Him, He manifests Him. His gentleness,
His compassion, His miracles, His wisdom, His patience, His tears, His
promises; all these are the very Deity in action before our eyes; and
instead of a mere verbal revelation, which is so imperfect and so
worthless, grace and truth, the living realities, are flashed upon a
darkened world in the face of Jesus Christ. How cold, how hard, how
superficial, in comparison with that fleshly table of the heart of
Christ on which grace and truth were written, are the stony tables of
law, which bore after all, for all their majesty, only words which are
breath and nothing besides.

III. And so, lastly, look at the contrast that is drawn here between
the persons of the Founders.

I do not suppose that we are to take into consideration the difference
between the limitations of the one and the completeness of the other.
I do not suppose that the Apostle was thinking about the difference
between the reluctant service of the Lawgiver and the glad obedience
of the Son; or between the passion and the pride that sometimes marred
Moses' work, and the continual calmness and patient meekness that
perfected the sacrifice of Jesus. Nor do I suppose that there flashed
before his memory the difference between that strange tomb where God
buried the prophet, unknown of men, in the stern solitude of the
desert, true symbol of the solemn mystery and awful solitude with
which the law which we have broken invests death, to our trembling
consciences, and the grave in the garden with the spring flowers
bursting round it, and visited by white-robed angels, who spoke
comfort to weeping friends, true picture of what His death makes the