The Scriptural Mode of Preaching the Law

The mark of a minister ‘’approved unto God, a workman that needeth not to be ashamed,” is, that he “rightly divides the word of truth.” This impUes a full and direct application of the Gospel to the mass of his unconverted hearers, combined with a body of spiritual instruction to the several classes of Christians. His system will be marked by Scriptural symmetry and comprehensiveness. It will embrace the whole revelation of God, in its doctrinal instructions, experimental privileges, and practical results. This revelation is divided into two parts — the Law and the Gospel — essentially distinct from each other; though so intimately connected, that an accurate knowledge of neither can be obtained without the other. The preaching of the Law is therefore a main part of our subject. AVe shall consider it separately; and in its connexion with the Gospel.2

1 Cecil’s Remains. Most of us will subscribe to the following humbling confessions ‘In the preparation of our sermons, alas! how cold, how formal have we often been! Prayer has been the last thing we have thought of, instead of the first. We have made dissertations, not sermons; we have consulted commentators, not our Bibles; we have been led by science, and not by the heart: and therefore our discoveries have been so tame, so lifeless, so uninteresting to the mass of our hearers, so little savouring of Christ, so little like the inspired example of St. Paul.’ Bishop of Calcutta’s Essay to Baxter’s Reformed Pastor, p. xiii.

2 See 3Ir. Simeon’s Sermons on GA. iii. 19, in his Horae Homileticte, for a most luminous exhibition of the Scriptural preaching of the law. Comp. Daven. on Col. i. 28. on the duty and importance of preaching the law.

THE PREACHING OF THE LAW — ITS CHARACTER — USES — AND
OBLIGATIONS.

There can be no question, that the preaching of the law in its true charater and connection forms a constituent part of the Ministry of the Gospel. Some indeed, most inaccurately identify the preaching of the law with legal preaching. Others preach the law independently of the Gospel. Others again narrow its exceeding breadth, by bringing character and conduct to the criterion of some lower rules and inferior standard — such as expediency, the opinion of the world, prudence, and consequences. But, as there is a legal mode of preaching the Gospel, so there is an evangelical mode of preaching the Law. Luther’s indignation was roused by propositions brought to him, against the preaching of the law, because it could not justify. ‘Such seducers’ (said he) ‘do come already among our people, while we yet live; what will be done when we are gone? Never’ (observes he) ’ was a more bold and harsh sermon preached in the world, than that which St. Paul preached, wherein he quite abolisheth and taketh away Moses, together with his law, as insufficient for a sinner’s salvation. Nevertheless, we must drive on with the ten commandments in due time and place. When we are not in hand with justification, we ought greatly and highly to esteem the law. We must extol and applaud it in the highest degree, and (with St. Paul) we must count it good, true, spiritual, and Divine, as in truth it is.’*

The Apostle combines his view of the character and obhgations of the law with his most expanded views of evangelical truth. He defines its character to be “holy, just, and good.”^ He informs us that its lawful use is “good”^ for us. The exposition of this character, and the enforcement of this use, must therefore be involved in the terms of the Ministerial conunission.

The character of the law of God as the transcript of the mind and image of God, is “/to/y,” as presenting to man the love of God, and at the same time exhibiting that most glorious proof of God’s love to man, which is the essence of his holiness; — “jus,” as being conformable to, and deduced from, the first, most simple and clear principles of justice between God and his creature; — ^^good,^^ such a law as conscience tells us is suitable to the character of God, is most useful for the accomplishment of the Divine purpose, of uniting man to God by a happy discipline of obedience; and the

Luther’s Table Talk, ch. xii. 2 Rom. vii. 12. 3 1 Tim. L 8.

constant obedience to which will bring him to that consummation of bliss, which is ordained as the end and recompense of his work.”* Thus in its Author — in its matter — and in its end, it demands our highest regard.

The uses of the laio are various and important. The world sue indebted to it for many wholesome results. It discovers to their, the holy nature and character of God; it informs them of their duty, and l)inds them to the performance of it. But for the bridling restraint of the law, the world would become “a field of blood.” It condemns also those who cast ofi” its yoke.^ Even the heathen are brought in guilty by “the work of the law, written in their hearts.”’ It is also the medium of conviction of sin. Those indeed, who dispense with the law from their Ministry, acknowledge no medium of convdction but the cross. But did not our Lord employ the moral law with the young Ruler, for this express purpose ?^ Was it not also the appointed means of bringing the Apostle to the spiritual apprehension of his sin ?* Its cognizance of every thought, imagination, desire, word, and work, and its uncompromising demand of absolute and iminterrupted obedience, upon pain of its everlasting penalty — convince the heart of its guilt, defilement, and wretchedness, and leave the sinner without excuse and without help; under the frown of an holy and angry God; prepared to welcome a Saviour, and lost for ever without him. Thus is the prayer — “God be merciful to me a sinner” — forced even from him, whose external deportment had been, “touching the righteousness which is in the law, blameless.”* He now sees in himself the very character of sinfulness and misery to which the Gospel addresses itself; and, stretching out the hand of desire and faith, he receives the free gift of Christ. And now he feels the advantage of the law too well, to be willing, with the Antinomian, to cast it off, because it has lost its justifying power.’’ For its covenant form enlarges his apprehension of the necessity, character, and excellency of the gospel! The en-

1 Vitr. Obs. Sacr. Lib. vi. cap. xvii. 11. 2 See 1 Tim. i. 9.

3 Rom. ii. 14, 15. * Matt. xix. 16 — 21.

5 Rom. vii. 7 — 9. Comp. his general assertion, iii. 20. Again — he informs us (v. 20.) that “the law entered, that the o fence might abound” — not in the transgression of the heart (as the direct fruit of the law) but in thb conviction of the conscience, awakened by a strong display of the spirituality of the law, and of the denunciations of its righteous curse. If “sin be the transgression of the law” (1 John iii. 4. Comp. iv. 15. ) a just apprehension of the law must be the medium of conviction of sin. Nor indeed can we conceive of conviction without it; since obliquity is only discovered by a reference to a given standard. Even the cross of Christ, as a vieans of conviction, ultinuitely resolves itself into the law, the breach of which constituted the sin — the cause of his death. The law therefore is of standing and indispensable use, bringing us to Christ — not always with terror, but always with conviction.

Phil. iii. 6. 7 Comp. Rom. viii. 3.

lervention of a Surety, a Redeemer, and an atonement, was the effect of the Divine determination to magnify the law, and make it honourable;“• that God might honourably pardon, justify, and save, the transgressors. The precept and penalty of the law explain therefore the necessity for the sufferings and death of Immanuel. Thus” the glory of the Ministration of condemnation” commends the “exceeding glory of the Ministration of life and righteousness.“” This glass exhibits to us indirectly, what the Gospel shows us in direct terms — our infinite obligation to the love of Christ for what he has become, done, and suffered in our place. This is our constraining bond to his service, whose obedience has answered all the demands, suffered all the penalties standing against us, and “brought in everlasting righteousness” as our ground of acceptance before God.

As a rule of life also, the Law is of the utmost importance to the Christian. It comes to him ‘as the chief perfection of righteousness,’3 ^viti the authority of God, as his Creator, his Sovereign, ana his Judge. It is doubly enforced, as the law of his Redeemer; for though he is “not without law to Clod,” yet he is especially “under the law to Christ.“^ This is his course of cheerful obedience in his Master’s yoke of love; which is his highest earthly privilege, as it will be the consummation of his heavenly enjoyment.”

The uses of the law as a rule of life are most efficient means of promoting stedfastness and consistency. Being “written in the heart,” it affords to the Christian a continual touchstone of sincerity. He has “the testimony of his conscience,“^ that he “consents to the law that it is good;” that he “delights in it after the inward man;” that he “esteems all God’s commandments concerning all things to be right;” that he counts his want of perfect conformity to it the sin of every moment; that he is satisfied with no attainment sliortof being “holy, as he that hath called him is holy,” and ‘■’ perfect, as his Father which is in heaven is perfect.”’

The rule of the law also furnishes a daily standard of selfexaminatio7i. The servant of God laments his natural, and often unconscious, spring of self-exaltation; to which, however, the law, as the standard of perfection, operates as a constant and timely check. It lays him low in the dust; it confounds him for the sins of his services, as well as for his open transgressions; that he may “count all but dung and dross” in comparison of Christ; that he may be

Isaiah xlii. 21. 2 2 Cor. iii. 7 — 9. 3 Calv. on Luke x. 26. M Cor. ix. 21.

Comp. Matt. xi. 2!), 30. with Rev. vii. 15, xxii. 3. See 2 Cor, i. 12.

1 See Rom. vii. 16, 22. Psalm cxix. 128. 1 Pet. i. 15. Matt. v. 48.

simple in his dependence on His cross, and quickened to renewed applications for pardon, acceptance, and supplies of grace.

The obligation of this law upon the Christian is immutable as the throne of God. What can annul the necessary relation of a creature to his Creator? The additional bond of redemption strengthens — not annihilates, the original obligation. Do we cease to be creatures by becoming new creatures? And are we not therefore still bound to personal obedience by the sovereign authority of God? Or does the obligation of the law lose its force by being conveyed to us through the hands of Christ — himself Lord of all, and standing to us in the most endearing and authoritative relaiJion? Why, we may ask, do men wish to be rid of this rule? But for some latent enemy to the holiness of the Divine character, the thought of escaping from the directive force of the law would be intolerable. So far from “gendering unto bondage,” it is ‘• the perfect freedom” of evangelical service; so that it is hard to say, whether we are more indebted for deliverance from the law as a covenant, or for subjection to the law as a rule. The proof of our love to the Saviour is the “keeping of his commandments;“”’ which are none others than the precepts of the moral law, bound upon the Christian’s heart with chains of the most powerful and attractive obligation. The first desire of the awakened sinner is — “Lord, what wilt thou have me to do?”=^ His constant prayer is — “that his love may abound yet more and more, in knowledge and in all judgment;” that he may “not be unwise, but understand what the will of the Lord is.”’ It cannot therefore, be legal bondage, or indeed otherwise than evangelical privilege, thus to receive the law from the Saviour’s hands, stripped of its condemning power, and regulating our affections, temper, and conversation to his glory.

Some of our people, however, are so excited and enlivened by the promises of the Gospel, that the inculcation of the Law is depressing to them. But, in cases of sincerity, this arises from a narrow misconception of the design and uses of the Law: while looseness of conduct in many other cases too plainly proves their unconscious need of its wholesome restraints and directions. Some also of our brethren seem afraid of enforcing the obligations of the law, lest they should be thought to be teachers of Moses rather than of Christ. But our Lord had no hesitation in estabhshing the obhgations of the old dispensation,^ or in leading his disciples to confess them as their bounden duty.^ Following, therefore, his example,

1 John xiv. 15. 2 Acts ix. 6. 3 phU. j. 9. Eph. v. 17.

* See Matt. v. 17. and Calvin in loco. * Luke xvii. 10.

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 Antinoniianism 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 walcli 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 of life, 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 farticnlarly — 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,

‘Rom. vii. 6.

the fullest perception of Evangelical views must fail in experimental and practical effect.

But there are Antiuoniian errors on the opposite side. If Antinomianisui 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 ihis 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 LAV^ 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.”’

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 — •’ Q,ui scit bene distinguere inter Legem et

1 Newton’s Works, i. 322. 2 i 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 infoiin us what we ought to be and do. But the Gospel alone provides the necessary resoiuces, in union with the Son of God, and participation of a heavenly life derived from I im. 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, iw order to obedience, as the principle and motive of it.

In its condefnning 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 .Tesus. 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-

‘Some valuable remarks on this subject, together with Mclanctlion’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. IL, pp. 230 — 237.

a See Rom. ii. li, 15. Ibid. xvi. 25. 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. ‘1 Tims 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 MinisUation. 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 tovis — 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 Iixxv. 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.

III. The law as a preparation for the Gospel, is also a part of Dur Ministry. The preaching of John — partaking mainly of the character of the law — was ordained io 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 ichich 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 — wJten 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 woimdeth, 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.’’^ The Reformers were evidently of this judgment. Tindal writes thus — ‘It becometh the preacher of Christ’s glad tidings, first, throttgh the opening of the laio, 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,

‘See the Gentile convicted by the law (1. 18 — 32: ii. 14, 15); then the Jew (ii.); then the whole world collectively, (iii. 0 — 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 — II; John i. 29; iii. 25 — 36; Luke i. 7G, 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 Vie introduction ordij to that full exhibition of the Gospel Ministration, which is subsequently developed in that iliost important portion of Scripture.

2 Gal. iv. 23, 24. and Luther in loco. 3 Comment, in Psalm lii.

and of his misery and wretchedness, that he might derive help.^ Again — ‘Expound the law truly’ — he writes to John Frith — ‘to condemn all flesh, and prove all men sinners, and all deeds vnider the law, before mercy have taken away the condenmation thereof, to be sin, and damnable; and then, as a faithful Minister, set abroad the mercy of our Lord Jesus, and let the wounded consciences drink of the water of life. And thus shall yourjpreaching be with power, and not as the hypocrites. And the Spirit of God shall work tvith you; and all consciences shall bear record unto you that it is 50.’^ Luther has been already referred to. Calvin observes — ‘that the law is nothing else but a preparation unto the Gospel.^ And elsewhere — ‘The faithful cannot profit in the Gospel, until they shall be first humbled; which cannot be. until they come to the knowledge of their sins. It is the proper fujictian of the laic, to call the consciences into God’s judgment, and to wound them with fear ^’^ Beza remarks briefly, but to the point — ‘Men are ever to hQ prepared for the Gospel, by the preaching of the law.^^ Archbishop Usher, in reply to the question before us — ‘What order is there (in the Ministry) used in the delivery of the word, for the begetting of faith V answers — -’ First, the covenant of the law is urged, to make sin, and the punishment thereof, known; whereupon the sting of conscience pricketh the heart with a sense of God’s wrath and maketh a man utterly to despair of any ability in himself to obtain everlasting life. After this preparation the promises of God are propounded; whereupon the sinner, conceiving a hope of pardon, sueth to God for mercy.’* The ablest of the Puiitan divines took this view of the subject. Mr. Perkins (one of the most systematic of them) speaks of the influence of the work of the law, as making way for the Gospel. And thenj’ {says he) ‘succeeds seasonably and comfortably, the work of the Gospel.’^ Mr. Bolton (one of the most eloquent and experienced Ministers of his day) observes — ‘Let the power of the law first break and bruise, which is a necessary preparative for the plantation of grace: and then pour in (and spare not) the most precious oil of the sweetest Evangelical comfort. But many, very many, mar all icith tnissing this method; either from want of sanctification in themselves, or skill to manage their Master’s business.’* Mr. Rogers of Dedham, (a most experi-

‘Prologue to the Epistle to the Romans, and Fox’s Book of Martyrs. 1533. Calvin on John x. 8. xvi. 10. 3 Beza on 2 Cor. iii. 11.

Usher’s Body of Divinity, p. 399.

Perkins on the Nature and Practice of Repentance, chap. iii. on Rom. viii. 15.

Bolton’s Discourse on True Happiness, p. 176.

mental Divine) speaks strongly on this view — ‘Let none speak against the preaching of the law; for it is the wholesome way, that God himself and his servants in all’ ages leave taken. The Law first himihles; then the Gosjjel comforts. None can prove that faith was wrought in an instant at first, without any preparation going before.’^ Greenham, (of the same school, highly esteemed in his day) briefly writes — ‘When the word is administered in any power and sincerity, there doubtless the preaching of the law strikes in, and the preaching of the Gospel bringeth us unto Christ.“^ Another writer of consideration observes — ‘Such is the nature of man, that before he can receive a true justifying faith, he must as it were, be broken in pieces by the law.^ Gurnal expi esses this view with his characteristic familiarity of illustration — ‘The sharp point of the law must prick the conscience, before the creature by the promises of the Gospel be drawn to Christ. The field is not fit for the seed to be cast into it, till the plough hath broken ii up; nor is the soul prepared to receive the mercy of the Gospel, till broken with the terrors of the law.’* We conclude this series of quotations with the full and decided testimony of Dr. Owen, not more remarkable for his powerful defence of Christian doctrine, than for his deep insight into every part of experimental godliness — ^’Let no man think’ (says he) ’ to understand the Gospel, who knoweth nothing of the Law. God’s constitution and the nature of things themselves have given the law the precedency with respect to sinners; “for by the law is the knowledge of sin.” And Gospel faith is the soul’s acting according to the mind of God, for deliverance from that state and condition, which it is cast under by the law. And all those descriptions of faith, which abound in the writings of learned men, which do not at least include in them a virtual respect unto this state and condition, or the work of the law on the consciences of sinners, are all of them vain speculations. There is nothing in this whole doctrine that I will more firmly adhere unto, than the necessity of the conviction mentioned, previous unto true believing; without which not one line of it can be understood aright; and men do but beat the air in their contention about it. ‘5

These preparative operations of the law do not act in all cases with the same intensity. Yet some impression of guilt, as in the case of our fallen parents,* seems necessary to excite the desire, and

Roger’s Doctrine of Faith, pp. 99, 66. 2 Grcenhara’s Works, p. 139.

3 Yutes’s Model of Divinity, Hook ii. chap. 2G. Gurnal on Epliosians vi, 19.

5 Owen on Justification, chap. ii. Compare Genesis iii. 9 — 15.

to make way for the reception of the Gospel. We must, however, be careful not to load the sinner with threatenings, from an apprehension of a superficial work of contrition. The genuine spirit of humiUation is not the separate work of the law, but of the law preparatory to, and combined with, the Gospel — the sense of sin and misery connected with the hope of mercy. Still less must we insist upon these preparatory exercises as meritorious, or as entrenching in any degree upon the unconditional freeness of the Gospel. They are needful, not as qualifications to recommend us, but as pre-dispositions to draw us, to Christ. We must come to him, if at all, upon the terms of his own gracious invitation, “without money and without price.”^ But the sense of misery is the preparative for the remedy. “The whole need not a physician, but they that are sick.”* As Calvin remarks — ‘Christ is promised only to those, who are humbled and confounded with the sense of their own sins.’^ The invitation is specially addressed to those “that labour and are heavy laden;” and none but such will “incline their ear and come.”

Mr. Newton observes, in the case of Mr. Grimshaw, ’ that a Minister walking with God in a conscientious improvement of the light received, deeply convinced under the law, and but imperfectly acquainted with the Gospel, is peculiarly qualified to preach with effect to ignorant and wicked people, whose habits of sin have been strengthened by a long disregard of the Holy Law of God, and who have had no opportunity of hearing the Gospel. They cannot at first receive, or even imderstand, that accurate and orderly statement and discussion of Evangelical truth, which renders Ministers, who are more advanced in knowledge, acceptable to judicious and enlightened hearers. But they feel a close and faithful application to their consciences, and are “persuaded,” by “the terror of the Lord” to “consider their ways,” before they are capable of being much influenced by the consideration of his tender tnercies. The Minister is sufficiently before them to point out the first steps in the way; and as he goes gradually forward, “growing in grace, and in the knowledge of the Saviour,” they gradually follow him. Thus many of our most eminent Evangelical modern preachers were led.’*

IV. We must not forget the establishment of the law by the Gospel. The Apostle thus anticipates a feasible objection against his statement of justification —” Do we then make void the law

1 Isaiah Iv. 1. 2 Matt. ix. 12. 3 Calvin on Isaiah lxv. 1.

* Life of Grimshaw. The early history of Mr. Scott (see his ‘Force of Truth,’) will illustrate these valuable remarks.

through faith? God forbid! Yea, we establish the law The faith or doctrine of the Gospel “estabUshes the law” in its covenant forni — exhibiting a Divine Suretysliip of obedience to the law, as the price for justification; and in its directive form, — inculcating practical obligations upon a stronger foundation, and fulfilling them by the power of an heavenly life, and the impulse of evangelical motives. Thus the offices of Christ delightfully combine. As our Surety, he delivers us from the curse of the law. As our King, he brings us under its rule. This Scriptural faith saves us from its condemnation, and enables us for its requirements. Take away this principle, and we are under the full penalty of the broken law; nor is there any root, on which to engraft a corrupt tree, that it might bring forth good fruit.

Thus also, the grace of the Gospel ‘•’ establishes the law” in its two- fold character. What the doctrine of faith reveals, the grace of faith applies; both for acceptance, as exposed to the penalty of the covenant; and for abiUty to exercise that “love, which is the fulfilhng of the law.” Here, therefore, believing and doing, though opposed as light and darkness in the matter of justification, yet agree in the life and conduct of the justified sinner.

Indeed, if “the law” be the transcript of the Divine image, and a perfect rule of righteousness; and if conformity to its precepts be the essence of holiness; how could the Gospel, as a subsequent revelation, “make void” its authority and obhgation? But which part of the law does the Christian desire to “make void;” whether that, which inculcates love to God, or the corresponding obligation of love to his neighbour? Does he not rather wish both parts to be confirmed by additional obligations? And do not the doctrines and motives of the Gospel establish his cheerful habit of obedience?

The whole discussion will remind us of the importance of accurately distinguishing in our Ministry between the Law and the Gospel; ’ that we, through the misunderstanding of the Scriptures, do not take the Law for the Gospel, nor the Gospel for the Law; but skilfully discern and distinguish the voice of the one

1 Rom. iii. 31. The expositions of many of the Christian Fathers on this text prove their defective views of the law. Oriircn expounds the establishment of the law by faith — ‘Q,uia Christus inquit: “Moses de me scnpsit.” ‘Ambrose — ‘Quia cercmonalia scripturaliter iinplentur, et quod minus in moralibus lex continebat, in Evangelic additur: ct quod tunc promittebatur futurum, fides advenisse testatur.’ Jerome — ‘Uuia fide probamus verum esse, quod lex dicit, tcstamentuin testamento, legem legi .... successuram.’ As Pare remarks — ‘Aliquid dicunt, non Mum.’’ Augustine enteretf far more clearly into the Apostle’s meaning — ‘Lex non evacuatur, sed statuiter per fidem; quia fides iajpetrat gratiam, qua lex iinplcatur.’ De Spir. et Lit. c. 29. Again — ‘Litera jubetur, spiritu donatur.’ Epist. 200. from the voice of the other.’’ This distinction is confounded, when the law is preached as i?i any measure the efficient cause of salvation ;2 or when its requirements are inculcated, as if to be performed in our own strength. This unevangelical confusion of statement blocks up the way of free and immediate access to God, by interposing legal qualifications, as indispensable for the reception of the Gospel. Even sincere Christians sometimes look for their comfort more from obedience to the law than from the righteousness of the Gospel; and the continual disappointment brings them under “the spirit of bondage unto fear;” instead of rejoicing, and “standing fast in the liberty, wherewith Christ hath made us free.”^ Thus does this preaching “another Gospel”^ encourage a self-righteous temper, bring perplexity and distress to awakened consciences, and hinder consistency and establishment in the Gospel.

But while we preserve the distinction of the two, let us also maintain their mutual dependence and connexion. ‘Worldly epicures and secure mammonists, to whom the doctrine of the law doth properly appertain, do receive and apply to themselves most principally the sweet promises of the Gospel.’* And therefore to preach the Gospel without the Law, would encourage self-delusion. On the other hand (as Luther beautifully observes) — ‘As thunder without rain did more harm than good; so Ministers, that preach the terrors of the law, but do not, at the same time, drop in the dew of gospel instruction and consolation, are not “wise master-builders;” for they pull down, but build nothing up again.’ Our commission directs us to preach the Gospel under the solemn sanctions of the law, and to preach the law under the gracious encouragements of the Gospel.

In fine — ‘This shows the ignorance and absurdity of those men, who cry down preaching the law, as a course leading to despair and discontentment, though we find by St. Paul, that it leadeth to Christ. To preach the law alone by itself, we confess, is to pervert the use of it: neither have we any power or commission so to do; for we have “our power for edification, and not for destruction.” It was published as an appendant to the Gospel, and so must it be preached. It was published “in the hand of a mediator,” and must be preached in the hand of a mediator. It was published evangelically, and it must be so preached. But yet we must preach the law, and that in its own fearful shapes; for, though it was published in mercy, it was published in thunder, fire, tempests, and

1 Patrick’s Places, ut supra. 2 See Gal. ii. 21. 3 Gal. v. 1.

4 Ibid. i. G — 9. Patrick, ut supra.

darkness, even in the hand of a Mediator; for this is the method of the Holy Ghost, to convince first of sin, and then to reveal righteousness and refuge in Christ. The law is the forerunner, that makes room, and prepares welcome in the soul for Christ.’*