How the Gospel Establishes the Law

This reminds me of what Theodorus long ago replied to Philocles, who was often hinting that he preached doctrines which tended to licentiousness because he enlarged diligently and frequently upon faith in Jesus Christ: “I preach salvation by Jesus Christ,” said Theodorus; “and give me leave to ask, whether you know what salvation by Christ means?” Philocles began to blush, and would have declined an answer.

“No,” said Theodorus, “you must permit me to insist upon a reply. Because if it is a right one, it will justify me and my conduct; if it is a wrong one, it will prove that you blame you know not what, and that you have more reason to inform yourself than to censure others.”

This disconcerted him still more, upon which Theodorus proceeded. “Salvation by Jesus Christ means not only a deliverance from the guilt, but also from the power of sin. `He gave Himself for us, that He might redeem us from all iniquity and redeem us from our vain conversation,’ as well as deliver us from the wrath to come. Go now, Philocles, and tell the world that, by teaching these doctrines, I promote the cause of licentiousness. And you will be just as rational, just as candid, just as true, as if you should affirm that the firemen, by running the engine and pouring in water, burnt your house to the ground, and laid your furniture in ashes.”

Indeed, both the doctrine and the grace of faith, are evidently, yea, and designedly injurious to heathen morality as well as pharisaic righteousness. But with regard to true morality, which forms a necessary part of godliness or evangelical holiness, instead of being, in the smallest degree, injurious to this, they directly tend to it; yea, and they are the necessary, the fundamental principles of it. Sooner might fire be without heat, and a solid body be without weight, than a true faith of the gospel be without evangelical holiness.

-- John Colquhoun, "The Establishment of the Law by the Gospel"

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