The Difference Between The Law And The Gospel.
THE DIFFERENCE BETWEEN THE LAW AND THE GOSPEL.
There is little more to be attributed to me in all this, namely, “The Marrow,” than gathering and composing it. What I aim at, and intend in it, is to show myself and others who read it, the difference between the law and the gospel, — a point in which, I conceive, it is very necessary for us to be well-instructed. And that is for these reasons: —
First, Because, if we are ignorant of it, we will be apt to mix and mingle them together, and thus to confound one with the other; which, as Luther on the Galatians, p. 31, truly says, “does more mischief than man’s reason can conceive.” Therefore he advises all Christians, in the case of justification, to separate the law and the gospel as far apart as heaven and earth are separated.
Secondly, Because if we know rightly how to distinguish between them, the knowledge of it will afford us no small light towards the true understanding of the Scripture, and it will help us to reconcile all those places, both in the Old and New Testament, that seem to be repugnant. Indeed, it will help us to judge rightly in cases of conscience, and quiet our own conscience in time of trouble and distress. Yes, and we will thereby be enabled to test the truth and falsehood of all doctrines.
Therefore, for our better instruction on this point, let us consider these:
1st, Take notice of what the law is, and what the gospel is. Now, the law is a doctrine partly known by nature, teaching us that there is a God, and what God is, and what he requires us to do, binding all reasonable creatures to perfect obedience, both internal and external,Rom 1.20 promising the favour of God and everlasting life to all those who yield perfect obedience to it, and denouncing the curse of God and everlasting damnation to all those who are not perfectly correspondent to it.Deu 30.19
But the Gospel is a doctrine revealed from heaven by the Son of God, immediately after the fall of mankind into sin and death; Gen 3.15 and afterwards it was manifested more clearly and fully to the patriarchs and prophets, to the evangelists and apostles, and by them it was spread abroad to others. In this gospel, freedom from sin, from the curse of the law, from the wrath of God, death, and hell, is freely promised for Christ’s sake to all who truly believe on his name.Joh 1.12
2dly, We are to consider what the nature and office of the law is, and what the nature and office of the gospel is.
Now, the nature and office of the law is to show us our sin, Rom. 3.20, our condemnation, our death, Rom. 2.1; 7.10. But the nature and office of the gospel is to show us that Christ has taken away our sin, John 1.29, and that he is also our redemption and life, Col. 1.14; 3.4. So that the LAW is a word of wrath, Rom. 4.15; but the GOSPEL is a word of peace, Eph. 2.17.
3dly, We are to consider where we may find the law written, and where we may find the gospel written.
Now, we will find this law and this gospel written and recorded in the writings of the prophets, evangelists, and apostles, namely, in the books called the Old and New Testament, or the Scriptures. For, indeed, the law and the gospel are the general headings which comprehend all the doctrine of the Scriptures. Yet we are not to think that these two doctrines are to be distinguished by the books and leaves of the Scriptures, but by the diversity of God’s Spirit speaking in them. We are not to take and understand whatever is contained in the compass of the Old Testament, to be only and merely the word and voice of THE LAW; nor are we to think that whatever is contained within the compass of the books called the New Testament, is only and merely the voice of THE GOSPEL. For sometimes in the Old Testament, God speaks comfort, as he comforted Adam, with the voice of the gospel. Also sometimes in the New Testament he threatens and terrifies, as when Christ terrified the Pharisees. In some places, again, Moses and the prophets play evangelists; so that Hierom doubts whether he should call Isaiah a prophet or an evangelist. In some places, likewise, Christ and the apostles supply the part of Moses.
Christ himself, until his death, was under the law, which he did not come to break, but to fulfil. So his sermons made to the Jews, for the most part, run upon the perfect doctrine and works of the law, showing and teaching what we should to do by the right law of justice, and what danger ensues in non-performance. All these places, though they are contained in the book of the New Testament, yet are they refer to the doctrine of the law, always having included in them a privy exception of repentance and faith in Jesus Christ. For example, Christ preaches, “Blessed are the pure in heart, for they shall see God,” Mat. 5.8. Again, “Unless you are converted, and become as little children, you shall not enter into the kingdom of heaven,” Matt, 18.3. And again, “he that does the will of my Father which is in heaven, shall enter into the kingdom of heaven,” Mat. 7.21. And again, the parable of the wicked servant, cast into prison for not forgiving his fellow, Matt. 18.30; casting the rich glutton into hell, Luke 16.23. And again, “He that denies me before men, I will deny him before my Father which is in heaven,” Luke 12.9; along with various other places, all of which, I say, pertain to the doctrine of the law.
4thly, We are therefore to take heed when we read the Scriptures, that we do not take the gospel for the law, nor the law for the gospel, but labour to discern and distinguish the voice of the one from the voice of the other.
If we would know when the law speaks, and when the gospel speaks, let us consider and note that when in Scripture there is any moral work commanded to be done, either for avoiding punishment, or on the promise of any reward, temporal or eternal — or else when any promise is made on the condition that some work is to be done which is commanded in the law — then the voice of the law is to be understood there.
Contrariwise, where the promise of life and salvation is offered to us freely — without any condition of any law, either natural, ceremonial, or moral, or any work to be done by us — all those places, whether we read them in the Old Testament, or in the New, are to be referred to the voice and doctrine of the gospel. Indeed, all those promises of Christ coming in the flesh which we read in the Old Testament; yes, and all those promises in the New Testament which offer Christ on condition of believing on his name, are properly called the voice of the gospel.
This is because they have no condition of our mortifying [sin] annexed to them, but only faith to apprehend and receive Jesus Christ. As it is written in Rom. 3.22, “For the righteousness of God, which is by faith in Jesus Christ to all, and on all who believe,” etc.
Briefly, then, if we would know when the law speaks, and when the gospel speaks, either in reading the word, or in hearing it preached; and if we would skilfully distinguish the voice of the one from the voice of the other, we must consider these:
Law. The law says, “You are a sinner, and therefore you shall be damned,” Rom. 7.2; 2Thess. 2.12.
Gosp. But the gospel says, No; “Christ Jesus came into the world to save sinners,” 1Tim. 1.15; and therefore, “believe on the Lord Jesus Christ, and you shall be saved,” Acts 16.31.
Law. Again the law says, “Do you not know that the unrighteous shall not inherit the kingdom of God; do not be deceived,” etc. 1Cor. 6.9. And therefore you being a sinner, and not righteous, shall not inherit the kingdom of God.
Gosp. But the gospel says, “God has made Christ to be sin for you who knew no sin; that you might be made the righteousness of God in him, who is the Lord your righteousness,” 2Cor 5.21; Jer. 23.6.
Law. Again the law says, “Pay me what you owe me, or else I will cast you into prison,” Matt. 18.28, 30.
Gosp. But the gospel says, “Christ gave himself a ransom for you,” 1Tim. 2.6; “and so he is made redemption for you,” 1Cor. 1.30.
Law. Again the law says, “You have not continued in all that I require of you, and therefore you are accursed,” Deu. 27.10 f.
Gosp. But the gospel says, “Christ has redeemed you from the curse of the law, being made a curse for you,” Gal. 3.13.
Law. Again the law says, “You have become guilty before God, and therefore shall not escape the judgment of God,” Rom. 3.19; 2.3.
Gosp. But the gospel says, “The Father judges no man, but has committed all judgment to the Son,” John 5.22.
5thly, And now, knowing rightly how to distinguish between the law and the gospel, we must in the fifth place, take heed that we do not break the orders between these two in applying the law where the gospel is to be applied, either to ourselves or to others; for even though the law and gospel, in order of doctrine, are many times to be joined together, yet in the case of justification, the law must be utterly separated from the gospel.
Therefore, whenever or wherever any doubt or question arises about salvation, or about our justification before God, there the law and all good works must be utterly excluded and stand apart, so that grace may appear free, and the promise and faith may stand alone. This faith alone, without law or works, brings you in particular to your justification and salvation, through the mere promise and free grace of God in Christ. So that I say, in the action and office of justification, both law and works are to be utterly excluded and exempted, as things which have nothing to do in that regard The reason is this: seeing that all our redemption springs out from the body of the Son of God crucified, there is then nothing that can stand us in stead, but only that by which the body of Christ is apprehended. Now, because neither the law, nor works, but only faith, is the thing which apprehends the body and passion of Christ, only faith is therefore that matter which justifies a man before God, through the strength of faith’s object Jesus Christ, which it apprehends. Just as the brazen serpent was the only object at which the Israelites looked, and not any of their handiwork, and by the strength of this brazen object, through the promise of God, health immediately proceeded to the beholders, so too, the body of Christ, being the object of our faith, strikes righteousness into our souls, not through our working, but through believing [in him].
Therefore, when any person or persons, feel themselves oppressed or terrified with the burden of their sins, and feel themselves terrified and oppressed with the majesty of the law and the judgment of God, outweighed and thrown down into utter discomfort almost to the pit of hell — as sometimes happens to God’s own dear servants, who have soft and timorous consciences — when such souls, I say, read or hear any such place in Scripture which pertains to the law, let them then think and assure themselves that such places do not pertain or belong to them. Indeed, do not let only those who are thus deeply humbled and terrified do this, but also let everyone who doubts or questions their own salvation, through the sight and sense of their sin, do the same.
And to this end and purpose, let them consider and mark well the end for which the law was given, which was not to bring us to salvation, nor to make us good, and so to procure God’s love and favour towards us: but rather to declare and convict us of our wickedness, and make us feel the danger of it. And that is to this end and purpose: that seeing our condemnation, and being confounded in ourselves, we may be driven by that to have our refuge in the Son of God, in whom alone is to be found our remedy. And when this is wrought in us, then the law has accomplished its end in us. And therefore it is now to give way to Jesus Christ who, as the apostle says, “is the end of the law,” Rom. 10.4. Let every truly convicted person, then, who fears the wrath of God, death, and hell, when they hear or read any such places in Scripture that pertain to the law, not think that it applies to them, any more than a mourning weed belongs to a marriage feast. Therefore, utterly removing from their minds all cogitations of the law, all fear of judgment and condemnation, let them merely set before their eyes the gospel, namely: the glad and joyful tidings of Christ, the sweet comforts of God’s promises, free forgiveness of sins in Christ, grace, redemption, liberty, psalms, thanks, singing, a paradise of spiritual jocularity, and nothing else. Thinking thus to themselves, the law has now done its office in me, and therefore it must now give way to its better; that is, it must give way to Jesus Christ, the Son of God, who is my Lord and Master, the fulfiller and accomplisher of the law.
Lastly, Just as we must take heed and beware that we do not apply the law where the gospel is to be applied, so we must take heed and beware that we do not apply the gospel where the law is to be applied. For just as the former is like putting on a mourning-gown at a marriage feast, so the latter is but casting pearls before swine — in which there is great abuse among many. For it is commonly seen that proud, self-conceited, and un-humbled persons, worldly epicures and secure mammonists, to whom the doctrine of the law properly pertains, notwithstanding, put it away from them, and bless themselves with the sweet promises of the gospel, saying, “They hope they have as good a share in Christ as the best of them, for God is merciful,” and the like. And contrariwise, the other contrite and bruised hearts — to whom the law does not apply, but rather the joyful tidings of the gospel — for the most part receive and apply to themselves the terrible voice and sentence of the law. By this it comes to pass, that many rejoice when they should mourn; and on the other side, many fear and mourn when they should rejoice.
Therefore, to conclude, in their private use of life, let every person discreetly discern between the law and the gospel, and apply to himself that which belongs to him. Let the man or the woman who never yet to any purpose (especially during health and prosperity) think of, or consider their latter end, who never yet fear the wrath of God, death, devil, or hell, but have lived, and still live a jocular and merry life — let them apply the curse of the law to themselves, for it belongs to them. Yes, and let all your civil honest men and women who maybe do sometimes think of their latter end, and have had some kind of fear of the wrath of God, death, and hell in their hearts, and yet have salved the sore with a dressing made of their own civil righteousness, with a salve compounded of their outward conformity to the duties contained in the law — in their freedom from gross sins, and their upright and just dealing with men — let these hearken to the voice of the law, when it says, “Cursed is everyone that does not continue in all things which are written in the book of the law, to do them.” Gal 3.10 But let all self-denying, fearful, trembling souls, apply the gracious and sweet promises of God in Christ to themselves, and rejoice because their names are written in the Book of Life.Luk 10.20