we might much more easily bear the imputation of legality for enforcing the sanctions of the law, than the reproaches of our conscience for passing them by.

The leaven of Antinomianism is indeed most congenial with the corruption of the heart; and its deadly influence is but too apparent in the inconsistent lives of its professors. To substitute the law of love for the rule of the decalogue, is to put the main-spring of the watch in the place of the regulator; and to exchange a stable directory of conduct for a principle subject to incessant variations, and readily counterfeited by the delusions of a self-deceiving heart. The disciples of this school rarely, if ever, attain to stedfastness of profession; while in the too frequent defect of Christian sincerity, immortal souls perish as the melancholy victims of delusion.

Glancing for a moment at the relative aspects and uses of the law, we remark-As a covenant, it excites "the spirit of bondage unto fear;" humbling, alarming, convincing, and leading to despondency. As a rule oflife, under Divine conduct, it exercises in the Christian "the spirit of adoption”—his habitual desire, and delight in conformity to it, witnessing his interest in the family of God. 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." 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 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. In the want of this conviction,

1 Rom. vii. 6.

the fullest 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; is not mere moral preaching a refined species of this unhallowed leaven? Equally with the professed Antinomian, the standard of the law of God is exchanged for some indefinite and ever-varying standard of inclination or caprice. The notions of mercy and salvation, as in the other case, are here used as the palliation of sin. All hope, and no fear-is the character of this preaching. How frightful to think of deluded souls sliding into eternity in this golden dream! And of what vast importance is it for the resistance of error, and for an effective exhibition of Divine truth—that our Ministry should be distinguished by a full display of the spiritual character, and unalterable obligations, of the law of God!

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!" Some in the Apostle's time "desired to be teachers of the law; understanding neither what they said, nor whereof they affirmed." 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 acceptance with God cannot be accurately stated without a distinct view of the subject. The Judaizing teachers of the Galatian Church, from misconception of this point, had "darkened the counsel" of God "by words without knowledge ;" "bewitched" their "foolish" hearers from the simplicity of the Gospel; 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."3

I. The 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 1 Newton's Works, i. 322.

21 Tim. i. 7.

3 Gal. iii. 1. v. 1.

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;2 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, as he was at the period of its first promulgation-"standing perfect and complete in all the will of God." The gospel 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 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, 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, as the principle and motive of it.

4

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 con

1 Some valuable remarks on this subject, together with Melancthon's sentiments (of whom Luther testified-he teacheth exceeding well and plainly of the right difference, use, and profit of the Law and the Gospel') will be found in Scott's Continuation of Milner, Vol. II., pp. 230-237.

2 See Rom. ii. 14, 15.

3 Ibid. xvi. 25.

4 Gal. iii. 12.

vinced sinners; the Gospel is a joyful sound, "good tidings of great joy." The former represents God as a God of wrath and vengeance; the latter as a God of love, grace and mercy. The one 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." 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 "bring the sinner to Christ" "the law indirectly as a school-master," showing his need of him: the Gospel directly, exhibiting him in all points suitable to his need. In this centre of everlasting love, the "mercy" of the Gospel "and the truth" of the law "meet together." The "righteousness” of the law and the "peace" of the Gospel here "embrace each other."2 Both unite to endear the ways of God to us—the law, as the instrument of conviction, teaching us to prize the grace of the Gospel; the Gospel, as the principle of holiness, exciting us "to delight in the law of God after the inward man.”

The directive power of the law is in equal consonance with the spirit and end of the Gospel. The grace of the Gospel regulates our heart and life by the rule of the law. "Love," which is "the fulfilling of the law," is also the great end of the Gospel. The

1 Colquhoun on the 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, 390.

2 Psalm lxxxv. 10. See Calvin on Matthew v. 17.

Gospel dwells, only "where the law of God is written in the heart." Thus, as they are both parts of the same revelation, they unite in the same heart; and, though the offices of each are materially distinct, neither will be found separate from the other. As both are transcripts of the Divine mind and image, both must be hated or loved together. The hatred is the radical principle of the carnal mind; the love is the mind of Christ, and the commencement of the service of heaven.

1

III. The law as a preparation for the Gospel, is also a part of our Ministry. The preaching of John-partaking mainly of the character of the law-was ordained to prepare the way for Christ. The Epistle to the Romans-the most systematic scheme of Ministerial instruction-clearly sets forth this order of "dividing the word of truth." The Apostle speaks of us, "before faith came, as being under the law”—not left in imprisonment—but "shut up unto the faith which should afterwards be revealed." Thus "the law is our schoolmaster, to bring us unto Christ, that we might be justified by faith;" which Luther explains to mean 'that the law must be laid upon those that are to be justified, that they may be shut up in the prison thereof, until the righteousness of faith come-that-when they are cast down and humbled by the law, they should fly to Christ. The Lord humbles them, not to their destruction, but to their salvation. For God woundeth, that he may heal again. He killeth, that he may quicken again." This appears to have been the uniform opinion of the church. Augustine remarks-The conscience is not to be healed, if it be not wounded. Thou preachest and pressest the law, comminations, the judgment to come, with much earnestness and importunity. He which hears, if he be not terrified, if he be not troubled, is not to be comforted.'s The Reformers were evidently of this judgment. Tindal writes thus 'It becometh the preacher of Christ's glad tidings, first, through the opening of the law, to prove all things sin, that proceed not of the Spirit, and of faith in Christ; and thereby to bring them unto the knowledge of himself,

12

1 See the Gentile convicted by the law (i. 18—32; ii. 14, 15); then the Jew (ii.); then the whole world collectively. (iii. 9-19.) The desperate condition of the world by the law being proved, (20) the Gospel is now introduced in all its fulness and glory. (21 -31; iv. v. &c.) The instances adduced however forbid us ever to preach the law unconnected with the Gospel. Even John's ministry (Matt. iii. 1-11; John i. 29; iii. 2536; Luke i. 76, 77)-much more that of his Master-(Mark i. 15) linked the revelation of the Gospel with the more severe exhortations of the law. The sermon on the Mount combines the most searching exposition of the spirituality of the law with many encouraging declarations of the Gospel. The early chapters of the Epistle to the Romans were the introduction only to that full exhibition of the Gospel Ministration, which is subsequently developed in that most important portion of Scripture.

2 Gal. iv. 23, 24. and Luther in loco.

3 Comment. in Psalm lix.