Johann Heinrich Alsted on Law and Gospel
Tomus Quintus Encyclopaediae ... (Herborn, 1630), pg. 1614.
1. Law and Gospel agree in six ways.
a. First, by their first principal efficient cause which is God, and by their instrument cause, which is the word of God. Second, by their common matter, which in both cases is obedience with the added promises and threats. Third, by their common form, because in both cases a mirror of perfect obedience is given. Fourth, by their chief end, namely, the glory of God; Proximately, to that subordinate end, our salvation, which in both cases is considered. Fifth, by their common object, namely, fallen humanity. Sixth, in their common adjunct—holiness, goodness, and perfection—as the law as well as the gospel (considered in themselves) have.
2. Law and Gospel likewise differ in six ways.
a. First, in their external instrumental causes, both because the law was delivered by Moses, but the gospel entirely by Christ, and because the law was also naturally known to mankind, but the gospel is only known by gracious revelation. Second, in their particular matter, because the law primarily teaches us to do, but the gospel teaches us to believe. Third, in their particular form. For the law teaches that which is perfect righteousness, pleasing to God, but the gospel teaches where, or in what place might we find that perfect righteousness. Law demands that from us; the gospel demonstrates that in Christ. Fourth, in their particular ends. For the law was thus given in order to urge us to seek Christ; the gospel was given in order to make Christ known. Fifth, in their particular object. For the proper object of the law is a person who needs to be humiliated and brought low; the proper object of the gospel is a person who already has been humiliated and brought low. Sixth, in their accidents, because the law, on account of our weakness, is insufficient, unprofitable, and noxious without the gospel.
3. Law and Gospel are subordinates and opposites.
a. They are subordinates in regenerated man, because regeneration begins by the law, is completed by the gospel, and ends in the law. For, from the law we get the recognition of sin, then from the gospel we get the recognition of a mediator, and finally life is then established according to the law. They are opposites in so far as our sin excludes us from legal justification to which evangelical justification is opposite. For the law promises eternal life to those perfectly obedient; the gospel promises eternal life to those who believe in Christ.
4. Law and Gospel both relate to sin, but not in one and the same way.
a. The law uncovers, opens, recognizes, accuses, and condemns sin. The gospel covers, [hides], forgives, absolves, and saves from sin. Rom 3:20, 1:16.
5. The promises of the gospel are universal on account of the times, mankind, and believers.
a. By reason of the times, because the gospel is one and the same, by which all the saints have been saved in all times from the beginning of the world, Acts 15:11. By reason of mankind, because the gospel is offered indiscriminately to all kinds of human beings. By reason of believers, because the promise properly pertains to them.
6. Unbelief is as contrary to the law as it is to the gospel.
 This is the older acceptation of the term which includes both what we, in modern terms, call regeneration as well as sanctification.
 I’m confident he meant to put an antonym in place of the verb aperio, which he uses in the previous sentence and which is used in this contrastive sentence as well.