formity to its dictates. As a covenant, the law brings men to Christ for deliverance from its tyranny. Christ returns them to the law as their rule, that, while they are delivered from its dominion, (" that being dead wherein they were held,") they" might serve in newness of spirit, and not in the oldness of the letter." 1 And thus they show their gratitude to him for his perfect obedience to it as a covenant in their stead, by their uniform obedience to it as a rule in his service.

We cannot indeed have too much of the Gospel ; but we may have too little of the law. And a defect in the Evangelical preaching of the law is as clear a cause of inefficient Ministration, as a legal preaching of the Gospel. In such a Ministry there must be a want of spiritual conviction of sin generally-of spiritual sins most particularly-and-flowing directly from hence—a low standard of spiritual obedience. Indeed all the prevalent errors in the Christian Church may be traced to this source. We should never have heard of Methodist perfection-Mystic dependence upon the inward light-Antinomian delusion-inconsistent profession of orthodoxy-Pharisaical self-righteousness— or Pelagian and Socinian rectitude of nature—if the spiritual standard of the law had been clearly displayed, and its convincing power truly felt. And where conviction is either wanting or superficial, the clearest perception of Evangelical views must fail in experimental and practical effect.

But there are Antinomian errors on the opposite side. If Antinomianism be the relaxation of obedience from the perfect standard of the law of God, what is much of that mere moral preaching that obtains among us, but a refined species of this unhallowed leaven? The

1 Rom. vii. 6.

standard to which it recurs is not the law of God, which, as with the professed Antinomian, is wholly cast off, while some indefinite and ever-varying standard of inclination or caprice is substituted in its place. With the professed Antinomian also, the notions of mercy and salvation are here used as the palliation of sin. All hope, and no fear, is the character of this preaching. How frightful to think of the deluded souls sliding into eternity in this golden dream! and of what vast importance is it for the resistance of error, and for a fruitful exhibition of Divine truth-that the Christian Ministry should be distinguished by a full display of the spiritual character, and unalterable obligations of the law of God!

SECTION II.

THE CONNEXION OF THE LAW WITH THE GOSPEL.

MR. NEWTON admirably remarks upon the importance of this subject-Clearly to understand the distinction, connexion, and harmony between the law and the Gospel, and their mutual subserviency to illustrate and establish each other, is a singular privilege, and a happy means of preserving the soul from being entangled by errors on the right hand or the left!" 1 Some in the Apostle's time" desired to be teachers of the law, understanding neither what they said, nor whereof they affirmed.” 2 This seems to imply the importance, in a Christian teacher, of a clear understanding of the law in all its connexions. And indeed the momentous matter of a sinner's ac

1 Newton's Works, i. 322.

2 1 Tim. i. 7.

ceptance with God cannot be accurately stated without a distinct view of this subject. The Judaizing teachers of the Galatian church, from misconception of this point, had "darkened the counsel" of the Gospel

66

by words without knowledge;" "bewitched" their "foolish" hearers from the simplicity of Evangelical obedience; and-instead of establishing them" in the liberty, wherewith Christ had made them free," had well nigh entangled them again with the yoke of bondage."

66

1

2

I. This subject embraces an explicit statement of the difference between the law and the Gospel. It was an axiom in the old schools of divinity- Qui scit bene distinguere inter Legem et Evangelium, Deo gratias agat, et sciat se esse Theologum.' There is much difference in the original revelation. The law, partially at least, (as in the case of the heathens,) is discoverable by the light of nature; whereas the Gospel is "the hidden mystery of God," which could only be known by the light of Revelation. We find, therefore, man in his natural state partially acquainted with the law, but wholly unacquainted with the Gospel. There is also a difference in their respective regards to man. The law contemplates man as the creature of God, endued with capabilities for perfect obedience such as he was at the period of its first promulgation-"standing perfect and complete in all the will of God." The Gospel, however, contemplates man as he is—a sinner, equally unable to obey, or to offer compensation for disobedience; guilty, condemned, helpless, lost. They differ also in the power of their sanction. They both inform us what we

1 Some valuable remarks, together with the sentiments of Melancthon, on this subject, will be found in Scott's Continuation of Milner, Vol. II. part i. pp. 230-237.

2 See Rom. ii. 14, 15.

3 Ib. xvi. 25.

ought to be and do. But the Gospel alone provides the necessary resources, in union with the Son of God, and participation of a heavenly life derived from him. Command is the characteristic of the law; as promise and encouragement is of the Gospel. In the one case obedience is required on the penalty of death; in the other case it is encouraged by the promise of life. A promise is indeed attached to the obedience of the law,1 but placed beyond our reach, upon terms far more difficult than those of Adam's covenant; inasmuch as he was endued with sufficient strength for perfect obedience, while we are entirely helpless for the lowest · spiritual requirements. The Gospel on the other hand gives the promise freely, in order to obedience, or the principle and motive of it.

In its condemning power also, the law is widely different from the Gospel. As a valuable writer tersely observes the law condemns, and cannot justify, a sinner; the Gospel justifies, and cannot condemn, the sinner that believes in Jesus. In the law, God appears in terrible threatenings of eternal death; in the Gospel, he manifests himself in gracious promises of life eternal. In the former he curses, as on Mount Ebal; in the latter he blesses, as on Mount Gerizim. In the one, he speaks in thunder, and with terrible majesty; in the other, with soft whispers, or "a still small voice." By the trumpet of the law he proclaims war with sinners; by the jubilee trumpet of the gospel he publishes peace, "peace on earth, and good will toward men." The law is a sound of terror to convinced sinners; the Gospel is a joyful sound, "good tidings of great joy." The former represents God as a God of wrath and vengeance; the

1 Gal. iii. 12,

The one

latter, as a God of love, grace, and mercy. presents him to sinners as "a consuming fire;" the other exhibits the precious blood of the Lamb, which quenches the fire of his righteous indignation. That presents to the view of the sinner a throne of judgment; this, "a throne of grace." Every sentence of condemnation in Scripture belongs to the law; every sentence of justification forms a part of the Gospel. The law condemns a sinner for his first offence; but the Gospel offers him the forgiveness of all his offences.'1 Thus in every point of difference, "that which was made glorious, had no glory in this respect, by reason of the glory that excelleth."

II. The harmony of the law with the Gospel is also a most important subject of our Ministration. Though distinct, they are not opposite. As coming from the same source, they must ultimately meet in the same plan, and subserve the same end. Like the seemingly opposite perfections of their glorious Author, they harmonize in mutual subserviency in the Christian system. The provisions of the Gospel are fully commensurate with the demands of the law. Its righteousness fulfils the law as a covenant; its grace obeys it as a rule. Both have a commanding and condemning power. Both combine to lead the sinner to Christ—the law, as a schoolmaster,' showing his need of him; the Gospel, exhibiting him in all points suitable to his need. In this centre of everlasting love, the "mercy" of

1 Colquhoun on Law and Gospel, pp. 166, 167. Thus also Patrick Hamilton, the Scotch reformer, writes-' The law showeth us our sin the gospel showeth us a remedy for it. The law showeth us our condemnation-the gospel showeth us our redemption. The law is the word of ire-the gospel is the word of grace. The law is the word of despair-the gospel is the word of comfort. The law is the word of disquietude-the gospel is the word of peace.' Patrick's Places-with a short preface by the martyr John Frith. See also Bradford's view of this subject. Fathers of English Church, vi. 389, 890.