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!"* 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 this subject. The Judaizing teachers of the Galatian Church, from misconception of this point, had-"darkened the counsel" of the Gospel "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."

*Newton's Works, i. 322.

† 1 Tim. i. 7.

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.

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 never have been known otherwise than by Divine Revelation. We find, therefore, man in his natural state partially acquainted with the law, but wholly unacquainted with the Gospel. Their 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, without strength, equally unable to obey, or to offer compensation for disobedience; guilty, condemned, 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 encourment 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 by these terms beyond our reach-whereas in the Gospel it is given in order to obedience, and freely vouchsafed.

*See Rom. ii. 14, 15.

† Gal. iii. 12.

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 66 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 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,

* Colquhoun on Law and Gospel, pp. 166, 167. Thus also Patrick Hamilton, the Scotch reformer, writes--"The law sheweth 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.

"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. 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."* Both unite to endear the ways of God to the Christian-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."

In

The directive power of the law is in equal consonance with the spirit and end of the Gospel. The grace of the Gospel regulates the Christian's 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 Gospel nowhere dwells, but "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, enmity or love to both are inseparable. In the former case, it is the radical principle of the carnal mind; in the latter case, it is the mind of Christ, and the commencement of the service of heaven.

III. The law as the preparation for the Gospel, is also a part of our public Ministry. The discipline of the law, in the usual course of the work of Divine grace, is the preparatory step to the clear apprehension and legitimate enjoyment of the Gospel. The order therefore of the dispensation of the Christian Ministry is first to wound by the law-then to heal by the Gospel. The Apostle speaks of us, "before faith came, as being under the law, "shut up unto the faith, which should afterwards be revealed"—and 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

* Gal. iii. 23, 24, and Luther, in loco.