cerned, we would much sooner believe in three separate, infinite, self-existent spirits, than in one solitary God, who in the wide universe could find no equal to love. Intellect is not the great want, nor power, but love, reciprocated love, even in God himself. For can we conceive of the infinite Father as happy, without the love of the infinite Son?

We reject tritheism because it is not a fact ;--because the Bible does not teach it, but rather the essential unity of God.

But we are free to confess that such an idea of tritheism as we can form would be far better to us than such unity, as leaves only a Sabellian trinity as its ultimate logical development. There is something lovely, affecting, sublime, in the mutual love and perfect social intercourse of three infinite self-existent minds. It would not strike a repulsive chord in our mind if it were revealed in the Word of God. The unity of three such minds in infinite love, and intellectual intercourse, would give an idea of bliss unspeakable. The thought of it might well fill a universe with joy and elevate them to higher degrees of mutual love.

But we do not accept any unrevealed speculations. We go to the Bible and take what we find there. We do find there the same enrapturing idea of infinite society between Divine persons, and in addition to it essential unity, which we regard as a higher perfection than if these persons were essentially separate, because God in fact so exists. From all human speculations in the annunciation of the Trinity as a revealed doctrine we abstain, desiring only to learn and to teach the doctrine as it is revealed, and therefore to teach it solely through the words and thoughts which the Holy Ghost teacheth. This has been our simple aim in the present effort, and as we close we commend our humble labors to Him in whom alone is all our hope of success.

"Have we not reason to conclude that this distinction of three in one is that in which the most perfect and happy society consists, in which love and friendship is exercised to the highest perfection and with infinite enjoyment and felicity. And that the most perfect and happy society of creatures, united together forever, in the kingdom of God, in the strongest sweetest love and friendship, is an emanation from this infinite THREE ONE, as the fountain and pattern of all happy society and friendships and the highest possible resemblance of it. This idea seems to be suggested, if not necessarily implied, in John 17: 21-23."-Dr. Hopkins.

He also intimates that this "may be essential to the infinitely perfect being, and that otherwise he would not be absolutely perfect, all-sufficient and infinitely blessed." Dr. Emmons maintained the same general view.

ARTICLE VIII.

THE LAW AND THE GOSPEL.

By Rev. ROBERT W. HILL, Mendon, N. Y.

CHRISTIANS are agreed that the Word of God is the means of sanctification. But what part of this Word is honored with an instrumentality so exceedingly important? Is it the Law, or the Gospel, or both unitedly and indiscriminately? A wise answer to these inquiries may be of service to the church and to the ministry. In discussing this subject we shall institute and endeavor to answer the following questions: What is the Law as distinguished from the Gospel? Is there any evidence, that the truths of the Gospel as such possess a greater efficiency in the work of sanctification, than the truths of the Law? Does the Gospel receive any agencies not received by the Law? Is not the sanctification of Christians to be ascribed to the influence of those agencies? Does the Holy Spirit employ the Gospel more than the Law in the work of sanctification?

1. What then is the Law as distinguished from the Gospel? The word Law is used in the Scriptures with various latitudes of meaning. Sometimes it refers to the dictates of conscience. Hence it is said of those to whom no express revelation had been given, "which shows the works of the law written in their hearts, their conscience also bearing witness." Again, it denotes those rites and ceremonies which were peculiar to the Jewish dispensation. This is "the law of commandments contained in ordinances," and which had only "the shadow of good things to come." To this the Saviour alludes when he says, "Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill.' It was enacted for a specific purpose, for a particular people, and for a limited time. The term Law, also means the Decalogue or the Ten Commandments delivered on Mount Sinai. "Love is the fulfilling of the law." It embraces all those great moral truths which are founded in the relations of intelligent creatures to God and one another, and which ought ever to regulate their feelings and conduct, so far as we can judge, is equally applicable to all, whether they be angels or men, whether they be holy or unholy, whether they exist in heaven, on earth, or in hell.

The word Gospel is more limited in its signification. It means "good news, or a joyful message." It is the revelation of the grace of God to fallen men through a Mediator. The distinction between the Law and the Gospel will be more clearly seen. by contemplating some truths which are common to them both, and then noticing the points in which they differ.

(1.) They both recognize the existence of God. Without this great and overwhelming truth, there could be no meaning to either of these terms. Hence, all the instructions contained in the Old Testament and the New, are founded on the glorious fact, that there is a God.

(2.) The Law and the Gospel teach, that God is a being of infinite perfection. His natural and moral attributes are described in glowing language. His power, his omnipresence, his knowledge, his independence; his holiness, comprehending his goodness, wisdom, justice and truth, are in the highest sense without limit. Such is his glory, a glory immutably the same, that no one hath seen its full exhibition, nor can see it, and live. In proof of the Divine perfection, passages may be drawn, with equal readiness, and in equal number, from every part of the Bible.

(3.) The government of God is asserted in the Law and the Gospel. His moral government, which describes the duties of creatures, and presents motives to obedience, is nothing more nor less than a government of law. He commands certain actions, and forbids others; and then supports these commands and prohibitions by the most solemn considerations. But where do you find the duty of creatures, as creatures, most clearly illustrated, in the old, or new dispensation? Reason and modesty will not attempt a decision. Love, supreme love to God, and impartial benevolence towards man, is taught no more explicitly and enjoined by no higher motives, in the Gospel, than in the Law. As a system of moral administration, the Law is perfect. It is no part of the design of the Gospel to prescribe a purer code of morals. Instead of this, it mag. nifies the Law and honors it, by sustaining its penalty, and restoring the fallen creature to the image of its great Author. Its influence upon the moral character of the redeemed is simply restorative; inspiring them with that holiness which the Law demands; and thus making them the willing and active subjects of the moral government of Jehovah.

The same is true of the providential government of God. By inspired men who lived under the legal dispensation, it is written, "The Lord hath prepared his throne in the heavens; his kingdom ruleth over all. And all the inhabitants of the earth are represented as nothing; and he doeth according to his will in the armies of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?" In the testament of grace, it is written, "In him we live, and move, and have our being. Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father. The very hairs of your head are all numbered." It is the providence of God that clothes the grass of the field, feeds the fowls of heaven, directs the steps of man, stills the tumult of the people, controls the revolutions of empires, gives life, and takes it away.

(4.) The fallen and guilty condition of man is taught in the Law and in the Gospel. "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. We have before proved both Jews and Gentiles, that they are all under sin."

(5.) The Law and the Gospel also teach our obligations and accountability. In both, man is represented as sustaining such relations to God, as to prove him to be under natural, legal, and moral obligations. These obligations necessarily imply accountability. Hence the commands, threatenings, and promises of Revelation. "Be ye holy. The soul that sinneth, it shall die. Thou shalt love the Lord, thy God." Hence also the appointment of that day, which shall reveal the righteous judgment of God, and settle forever the destinies of moral agents. "God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad."

In attempting to show in what respects the Gospel differs from the Law, it is not our intention to speak of those truths which are exhibited more clearly in the former, than in the latter. Our object does not require this. But what truths does the Gospel reveal, concerning which the Law is silent? Whatever different answers might be given, they may all be comprehended in the following The peculiar and distinguishing characteristic of the Gospel, is justification by faith, through a Mediator. It is a system of grace; and as such makes provision, on certain conditions, for the forgiveness of iniquity, transgression and sin. It furnishes no essentially new views of the character of God, or the character of man. Grace is indeed an exhibition of the Divine character unknown to the Law; and by it the prospects of sinners are greatly changed; but the grace of God is not in conflict with his justice. Each of these attributes is holy, or holiness itself, operating in different ways, but for the same grand object. Whether sin be pardoned, or punished, the ultimate design is the illustration of the Divine glory.

2. Is there any proof that the truths of the Gospel, as such, possess greater efficiency in the work of sanctification, than the truths of the Law?

(1.) No proof can be derived from the consideration, that the law does not sanctify. While this is freely admitted, it is still maintained, that even the truths of the Gospel never effect this desirable object. In this respect, the Law and the Gospel are on equal ground. Neither of them has the honor of plucking the prey from the mighty, or of transforming the creature into the image of God. As God never intended to make the rain and the THIRD SERIES, VOL. V., NO. 4

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heat efficient causes in the production of vegetation; so he never intended to make even his own Word an independent agent in the promotion of holiness. Neither commands nor invitations, threatenings nor promises, will ever break the flinty heart, or bow the stubborn will. Whether you place the sinner by the side of the cross, or at the foot of Sinai, the result will be the same. The exhibitions neither of grace nor of justice, will renew and sanctify the souls of men. "This is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil. For every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved." No matter whether this light shine from Calvary or Sinai, it is never comprehended. By it, the sinner will never be savingly enlightened. Divine illumination is the work of God. "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of God, in the face of Jesus Christ." The same sentiment is asserted in strong terms by our Saviour, "Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Paul acknowledges this truth. "I have planted, Apollos watered, but God gave the increase; so then, neither is he that planteth any thing, neither he that watereth; but God that giveth the in

crease.

(2.) No proof of the superior influence of the Gospel in sanctification can be drawn from the fact, that Christians must not rely on the Law, "as an effectual means " of promoting this end. An effectual means is one which, by its own power, produces a result. There is, however, no such power in truth. Its efficiency belongs exclusively to the Almighty Agent, who uses it. And is not this the proper idea to be attached to the word, means? To make it effectual, is to make it an agent; but this involves an absurdity. It makes the instrument, and the producing cause, one and the same thing.

We are aware that Christians purify themselves in obeying the TRUTH. But what is the cause of this obedience? "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience." Here we might rest the matter; but suppose the Word of God to remain what it now is; and suppose all the influence which it can exert, be poured upon the mind. Yet, notwithstanding all this, such is the force of sinful desires and lusts, that they triumph over the precepts of the law," and the gospel, "and lead the unsanctified to continual opposition and transgression. Even against the voice of reason and conscience, as well as against the Divine precepts, does carnal desire prevail. We yield the moral self to the power of the carnal self, and plunge deeper into ruin, while the voice of God's Law is thundering in our ears," the voice of Divine grace calling upon us to return,