The Natural man's bondage to the Law, and the Christians' liberty by the Gospel
effect to cause and from one cause to another until ultimately arriving at God, the first cause of all. This is a remarkable gift for which we should thank God. But now, if the use of reason is so excellent because it provides evidence of rational things, then we should strive to hold this precious faith in even higher esteem. This faith provides us with evidence of the glorious things of God, the faith that God has placed in our hearts for the very purpose of enabling us to receive those glorious and hidden mysteries of godliness that are of infinite importance to our eternal well-being.
This sermon was preached on April 25, 1641.
The Natural man's bondage to the Law, and the Christians' liberty by the Gospel.
"If the Son therefore shall make you free, ye shall be free indeed." - John 8:36
In this chapter, we find Christ continuing His dispute with the argumentative and peevish Jews, responding to everything they say, even though they criticize nearly every word He utters. However, while the crowd's response was mixed, some were captivated by His words. In verse 30, it is mentioned, "As he spoke these words, many believed in him," or at least there were early signs of faith or some readiness for it.
Christ goes on to tell them in verse 31 that to be His true disciples, they must continue in His teachings. It's not enough to be moved in the moment and claim belief; Christ expects them to persist in His word. How often do convictions that briefly touch people's hearts and consciences fade away, leaving nothing behind? They fail to continue in the word of Christ and, therefore, are not truly His disciples.
Furthermore, Christ tells them that they need to understand more about their spiritual condition than they currently do. "And you will know the truth, and the truth will set you free" (verse 32). He seems to say that although they may have some vague perceptions of things at present, their understanding of their condition is limited. If they continue on the path God has started by convicting their consciences, they will come to know more than they presently do. "You will know the truth, and the truth will set you free."
But in verse 33, they respond by saying, "We are Abraham's descendants and have never been enslaved to anyone. How can you say, 'You will become free?'" Here, they begin to dispute again. John
Calvin suggests that these words may be from other Jews present, not those previously mentioned as believers. However, some argue that even those who began to believe might have said this because, despite their initial assent to Christ's teachings and significant conviction, there was still a great deal of stubbornness and crookedness in their hearts. They resumed arguing with Christ, especially when He hinted at their spiritual bondage.
It's common for many people, including those who experience convictions of conscience and the initial work of God's Spirit in them
—perhaps even saving work—to remain stubborn and resistant for a long time, especially when faced with opposition. Thus, they retort,
"Are you speaking to us about bondage and freedom? We've never been enslaved by anyone" (verse 33). "Never in bondage to anyone?"
Were not the Jews in captivity to the Babylonians at one point? And were they not currently under Roman rule? Nevertheless, they assert,
"We were never in bondage." Carnal hearts, until fully transformed by grace, often resist acknowledging their wretched state. They are averse to hearing anything that reveals the misery they are in. "We were never in bondage," they claim. Despite their resistance, Christ pities them. He doesn't immediately withdraw because He sees their persisting stubbornness and their objections to what He is saying.
Instead, He clarifies the type of bondage He is referring to. In essence, He says, "The truth is, even though you consider yourselves free, there is a form of bondage you are in—a bondage that only the Son of God can set you free from. If the Son, therefore, makes you free, you will be truly liberated." Thus, we arrive at the words of the text.
These words, you see then, present to us the blessed liberty of the Gospel; the freedom that believers enjoy through Christ.
I now proceed to the central doctrinal conclusion, which is this:
There exists a blessed liberty that Christians experience through Christ alone. This doctrine of Christian liberty enjoyed through Christ is a treasure trove of abundant comfort, and much of the Gospel's mystery is encapsulated within it. To attempt an exhaustive discourse on this doctrine, delving into all its aspects, would lead to excessive length and an attempt to grasp too much. If we were to intend a comprehensive treatment, I would need to show you: 1.
What Christ sets believers free from. 2. The privileges of this freedom bestowed by Christ. 3. The recipients of this freedom – who possesses it. 4. Its bestowal – how it comes through the Son,
exclusively through Him. 5. The price and acquisition of this freedom. 6. The claim that believers have on this freedom – how they become enfranchised and acquire a share in it. 7. The application of this freedom. But should I proceed in this manner, I would be able to achieve little. Therefore, I won't attempt to encompass so much. My intention is to address just one specific aspect of our freedom through Christ.
If I were to first explain what we are liberated from, it would entail freedom from the law, freedom from the dominion of sin, freedom from the bondage of fear, freedom from a condemning conscience, freedom from servility in the performance of holy duties; we are emancipated even in our holy duties; freedom from death and its evil, and freedom from the devil's tyranny, along with freedom from the ceremonial law. However, we mustn't attempt to encompass all these specifics. To illustrate our freedom in these areas, I shall focus solely on one, namely, our freedom from the law. "If the Son, therefore, shall make you free, you shall be truly liberated."
The doctrine of freedom from the law is the topic we shall explore today. When I speak of freedom from the law, I do not mean freedom from obedience to the law. It is an erroneous notion to believe that we are freed from obedience to the law. Moreover, it is an idea so base and absurd that it is not worth our time, especially given the little time we have and the profound importance of our subject. For what is the law but the image of God, the very reflection of God's wisdom and holiness? If one regards it as requiring obedience, then for anyone to claim we should be freed from obedience to the law is tantamount to saying we should be freed from the image of God, from the reflection of God's wisdom and holiness. Therefore, we will not spend any time on this notion. When I speak of freedom from the
law, I mean liberation from the law's severity and from the condemning verdict of the law, in which all its severity is manifest.
Consequently, it is necessary to first provide you with an understanding of the bondage we all find ourselves in under the law, unless delivered by Christ.
And then, secondly, I shall endeavour to elucidate wherein the liberty of the Gospel lies, which Christ has acquired for us. These two aspects, brethren, constitute the core of theological doctrine, and unless you are well-informed and grounded in these two aspects, you will not have a correct understanding of any religious point.
Regarding the first aspect, I will be concise, even though it encompasses many particulars, for my primary focus is on the second aspect. As a prelude to this first aspect, I must inform you that I will mention many things that may appear exceedingly challenging. However, bear in mind that, although these things may seem difficult, they serve the purpose of preparing you for what I will subsequently impart, which will bring much comfort and peace. If I speak of your bondage, it is solely to help you appreciate the blessedness of your freedom and liberty.
Therefore, to comprehend what you are liberated from, namely, the rigour of the law, you must understand what this entails and what all of you are subjected to by nature when considered apart from Christ.
For the Holy Spirit expresses our subjection to the law; He says we are under it (Romans 6:14). There was a time when they were under the law. Firstly, the rigour of the law is manifest in that it demands difficult things from those under its authority. I will explain later how these demands are not so to those set free by Christ. However, to those under the law, it is a harsh yoke. It requires challenging tasks that go against the inclinations and dispositions of all under its
jurisdiction, tasks that provoke enmity and antipathy in their hearts.
To demand actions that are contrary to one's nature and elicit aversion from one's nature is very burdensome. Yet, all the duties of the law fall into this category for those in bondage to it.
Secondly, the law requires not only difficult but impossible tasks, tasks that cannot be accomplished by those under its dominion. The law is a yoke that neither we nor our forefathers could bear (Acts
15:10). You might argue that this pertains only to the ceremonial law.
While that is partially true, there is more to it. Consider the context of this statement. It arose because some individuals from the Church of Jerusalem went to the Church of Antioch and troubled the disciples with two doctrines: the necessity of the ceremonial law and justification by the law. The comment about the yoke is directed at both. It was not only the ceremonial law through which they sought justification, but also the moral law, and both were yokes that neither they nor their forefathers could bear. It must refer to both because in the very next verse, it is contrasted with the grace of Christ (verse 11).
It conveys that you should not anticipate salvation through the law but through the grace of the Lord Jesus Christ. The grace of the Lord
Jesus Christ opposes not only justification by the ceremonial law but also justification through obedience to the moral law. Hence, the moral law is a yoke that neither we nor our forefathers could bear. It demands the impossible from those under its sway. We must not presently debate how this can be or its justice; that discussion will follow later.
And then, thirdly, the law demands perfection from all of us. The law accepts nothing less than absolute and complete perfection in every way, including the principle from which it stems, the manner in which it is followed, the rule by which it is governed, and the end to which it leads. It demands absolute perfection.
Fourthly, the law demands that the work must be carried out in our own persons. It is akin to a strict creditor who insists on receiving full payment, down to the last penny, directly from us. In essence, the law demands a flawless righteousness from our own beings, or else it condemns us. This is the righteousness of the law, as stated in Romans 10:5: "That he that doth the things therein contained, shall live by them." It requires personal action – one must perform the deeds themselves or not at all.
However, it might be argued that although much is demanded, some remission might be granted based on one's efforts.
In the fifth place, the law is so rigid and unforgiving that even if we make every effort to obey it, all our endeavours are in vain if they do not measure up to perfect obedience. Many people erroneously claim that they do what they can, have good intentions, and make genuine efforts. While this may hold true for those who are children and enjoy freedom through Christ (as you will hear shortly), those under the law find that their endeavours to obey, no matter how earnest, are not accepted by God if the work is left incomplete.
Sixthly, the law demands unwavering constancy in all aspects.
Suppose we could obey the law in everything or make significant progress in many areas. Still, the terms between God and us, as long as we remain under the law, are such that even if we were capable of obeying the law in all respects throughout our lives until the very last moment, and should then fail in any one particular, were it not for the freedom granted to us by this Son, we would be eternally lost. As you progress, you will continue to recognise the immense importance of our freedom through Christ. You must take heed of how you attain deliverance through Christ, for this is undoubtedly your condition as long as you are under the law.
Seventhly, the law exacts obedience with extreme severity, demanding it forcibly from all who are under its jurisdiction. It approaches them with a harshness similar to Pharaoh's taskmasters.
The law insists on the work, without considering one's strength – whether one has the strength or not, the work is demanded, and it is demanded with utmost severity, accompanied by dreadful threats if it is not fulfilled. This is why the law was delivered in such a fearsome manner, with thunder, lightning, earthquakes, and fire, to the extent that it caused even Moses to tremble at its delivery. In Deuteronomy 33:2, it is described as a fiery law, delivered with great rigour. This constitutes the seventh point.
Eighthly, there is also this severity in the law: upon the slightest breach of it, it utterly disables the soul from ever performing obedience to it again. The covenant of the Law is so unforgiving that it can be likened to an iron or brazen wall. When a breach occurs, the soul is like an earthen vessel that shatters against it and is broken into pieces. It requires a creating power to make the soul whole again. Please consider, I beseech you, that this is the nature of the Covenant of Works, established in Adam, which has now become the covenant of the Law. Upon any breach, the severity of the law breaks the soul to the point where it is utterly unable to keep it again. It uproots all the principles that would enable the soul to obey once more. Sins against the Gospel do not have this effect, as you will hear later. This is the very reason why, upon Adam's first sin, we all fell, and the Angels did the same upon their sin, as they were dealing with God only in a covenant of works. But if, upon a breach of the Law, all the principles enabling us to keep it are eradicated, it will (we hope) show us mercy and not demand obedience from us.
Therefore, in the ninth place, despite this, the Law continues in its curse and demands perfect obedience, with the threat of eternal
death for any transgression, as if we still possessed all the principles necessary to obey it. This is the severity of the Law; it does not relent in its threats, punishments, or the strictness of obedience, even though we have lost all ability to obey it.
Furthermore, in the tenth place, it demands this of us and provides us with no strength whatsoever to fulfill its demands. It finds us devoid of the principles we once had for obedience and offers no new principles. Some have compared its severity to Pharaoh's taskmasters: it demands the production of bricks but provides no strength.
Moreover, in the eleventh place, in all that it does, it threatens our very lives. The Law is not satisfied with mere affliction; if it is transgressed even in the slightest degree, all the afflictions in the world will not satisfy it. Its severity is such that it threatens life, both temporal and eternal. It relentlessly pursues us, leading to temporal and eternal death. I could delve further into the condemning sentence of the Law, but that would require a separate discussion.
Thus, I only mention here that the Law threatens our lives with every transgression.
Again, twelfthly, its severity is evident in that upon any breach, it immediately binds the soul (even if it does not execute the punishment immediately) with the strongest bonds possible, leading to eternal death. It may suspend the execution, but the bond is immediately sealed upon the breach. Consequently, upon every breach of the Law, all individuals have chains placed upon their souls. These chains represent the guilt of sin, binding them to eternal death with bonds that all the power in heaven and earth combined cannot release.
Thirteenthly, next, the severity of the law is such that once it is offended, it can never be appeased by anything we are capable of doing. Suppose we have offended the Law in some way, even just once; if we then strive with all our might to obey the Law and make up for the breach we have caused, we can never fully satisfy it again.
It is true that some, though offended, may find favor again through increased diligence, but with God, under the law, once it has been broken, all the care and diligence in the world cannot make amends; and that is a significant aspect of the law's severity.
However, what can we do but mourn, cry, and rend our hearts because of this distressed condition we are in?
Fourteenthly, the Law does not accept repentance; it will not absolve the guilt of any sin, no matter how much sorrow is expressed. This is a common misconception among people. When they have sinned, they believe they can make amends by being careful, mourning, and repenting, etc. While this holds some value if you are under the covenant of grace, if you are in your natural state, no amount of weeping, mourning, or crying for even one sin, even a sin of thought, throughout your entire life will be accepted unless you come under the blessed liberty purchased by Christ. Therefore, it is crucial to understand the distinction between being under the Law and under the Gospel.
Fifteenthly, furthermore, the severity of the Law is such that once it has revealed our wounds and miseries, it offers no means of deliverance. It is like a surgeon who opens a wound but does not apply a remedy. Were it not for a Mediator, we would find that the Law only exposes our wounds and then leaves us in despair.
Sixteenthly, on the other hand, our bondage to the Law is such that instead of mortifying our sins, it actually stirs them up and makes
them worse. While it does threaten severe consequences for transgressors, it does not mortify any sin. Inadvertently, it tends to stir up our sinful desires and exacerbates our sins.
Seventeenthly, there is one more aspect to consider. Even if we were to keep the Law, its promises are modest and pale in comparison to the promises of the Gospel. I am not saying that the promises of the Law are entirely temporal, although prior to the revelation of the Gospel, there were few spiritual promises. We know what the Apostle says in 2 Timothy 1:10, that life and immortality have been brought to light through the Gospel. While I do not claim there are none, there are very few Old Testament Scriptures that speak of eternal life.
Now that you understand your bondage under the Law, you will surely appreciate the blessed condition of being freed from it. It is one sign that a soul has been delivered from the bondage of the Law when it can hear all of this and acknowledge God's justice in it, with the heart lifted up to God upon hearing it. However, if a soul, upon hearing these things, deems them to be so difficult and unreasonable that it is inclined to rebel against them, it is a sign that the spirit is not acquainted with them. Although these things may seem challenging to us, if we consider just a few specific points, they will not appear as insurmountable.
Firstly, consider that you have to deal with a God of infinite justice and worth. If we were to regard God as we do a creature like ourselves, we might find it exceedingly difficult. However, when we understand that we are dealing with a God of infinite worth, we should not consider it to be hard.
Secondly, we may not find it difficult to comprehend if we consider the state of perfection in which God originally created man.
Regardless of our current condition, God initially provided us with
the resources to engage in obedience and fulfill the requirements of the law.
Thirdly, if we truly understood the nature of sin, we would not be surprised that upon committing sin, we find ourselves in the woeful condition we speak of. If we view sin as an attack on an infinite deity, a direct assault on the very essence of God Himself, then it becomes less astonishing that one sin could lead to such a challenging situation.
Fourthly, if we contemplate things that we typically accept but are equally challenging, they may not appear as difficult. For example, the fact that God cast the Angels into eternal torments for a single thought without any negotiations for peace, or that God condemned all of mankind for one sin in Adam, both of which are commonly accepted in general terms. Furthermore, the idea that God the Father treated His beloved Son in such a way, making Him a curse for humanity and subjecting Him to the weight of His wrath, causing
Him to sweat drops of blood and cry out, "My God, my God, why hast thou forsaken me?" If you had never heard of such occurrences, they might seem as difficult as anything we have discussed.
Now, before we proceed to address the other aspects, let what has been mentioned thus far help us recognize that all individuals in their natural state face a challenging situation. Just as the Israelites, when their bondage under Pharaoh increased, saw themselves in an evil condition, I implore you to learn to recognize your own state outside of Christ. Understand that you are in an evil condition, in a sad and perilous situation when you hear these things.
Secondly, if it is the case that every soul is naturally in such bondage to the law, then the salvation of a soul is an immense and extraordinary undertaking. It is a task so great that God must
mobilize heaven and earth to save a soul and free it from the bondage of sin. The reason people tend to underestimate this tremendous work of salvation and mediation through Christ is because they fail to recognize their bondage. When you truly grasp the nature of this bondage, what it means to be under the law (so far, I have not addressed the condemnation or the curse of the law, but solely the bondage imposed by the strictness of the law), you will understand that saving a soul is an enormous undertaking.
Thirdly, this reveals the futility of the empty arguments put forth by carnal hearts. What can you now rely on—your good intentions, desires, and resolutions? You may lament and grieve because you feel you are not better, and you may strive to do your best for God.
While these are commendable things, are they what you rely on to stand before God? If they are, it is likely that you do not comprehend the terms upon which you stand before God or the nature of your bondage.
Fourthly, if God reveals Himself to a person solely through the law, that person's soul is inevitably driven away from Him, viewing God and His law as enemies, unless it is revealed alongside the Gospel.
Now, I am about to explain that liberty we have through the Gospel.
Therefore, for the liberty of the Gospel, it is a precious freedom in which the treasury of the mystery of grace is stored. It is the sole foundation of support for our souls. Saint Paul, who was a significant instrument of God in expounding the doctrine of Gospel liberty, articulates it in all his Epistles, often with great elegance. In one passage that presents some difficulty, Galatians 4, beginning from verse 21 and onward, he states, "Tell me, ye that desire to be under the law, do ye not hear the law? For it is written that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he
who was of the bondwoman was born after the flesh; but he of the free woman was by promise." These things are allegorical; they represent the two covenants: the covenant of works and the covenant of grace. The covenant of works was given at Mount Sinai and leads to bondage, represented by Hagar. "For this Hagar is Mount Sinai in Arabia, and answereth to Jerusalem, which now is, and is in bondage with her children. But Jerusalem which is above, is free, which is the mother of us all. For it is written, rejoice thou barren that bearest not, break forth and cry thou that travailest not: for the desolate hath many more children than she which hath an husband."
The text may appear somewhat obscure upon initial reading, yet it brilliantly elucidates the doctrine I am currently discussing, which concerns bondage under the law and liberty under the Gospel. The allegory is drawn from the two sons Abraham had, one by a bondmaid and the other by a free woman. "It is an allegory," says the Apostle, "and it signifies the two covenants: the covenant of works, that was from Mount Sinai, where the law was revealed, which leads to bondage, represented by Hagar." Luther noted that "Agar" in the Arabian tongue means Mount Sinai, as they call it in the Arabian language. Therefore, the Apostle alludes to this, explaining that the law associated with Hagar leads only to bondage. Hagar's descendants were Gentiles and remained in bondage, without enjoying the privileges of the children of the free woman.
Consequently, all those who engage with God under the covenant of works are bondmen and do not partake in the privileges of the children of the free woman, the children of God. "This Agar is Mount
Sinai in Arabia and answereth to Jerusalem, which now is, and is in bondage with her children." The Apostle illustrates the condition of the Jewish Church, Jerusalem as it exists at the time, as a state of bondage when compared to the Church of the Gospel, as they had limited knowledge of the Gospel and were in bondage to the law,
knowing little else but the law. "But Jerusalem which is above," referring to the state of the Church under the New Testament, "is above" in relation to the Gospel, which is free and the mother of us all. The Church of God under the Gospel is the "Jerusalem which is above." The text further states, "rejoice thou barren that bearest not, break forth and cry thou that travailest not; for the desolate hath many more children than she which hath an husband." In other words, those who embrace the doctrine of Gospel liberty initially appear barren, like the barren woman before her time of fruitfulness.
Just as Sarah was initially barren but later bore a child, the doctrine of Gospel liberty may seem barren for a time until people become acquainted with it. Our role as Ministers of the Gospel is to bring forth children to Christ. If we were to preach only the law and adhere to legalism, we would produce children of bondage, akin to those of Hagar. However, our primary responsibility is to beget children of the free woman, to generate children through the free grace of God in Christ. I earnestly wish I could bring even one soul to this freedom. I cannot help but think that there may be many here who are still children of Hagar, who may have experienced terrors and fears in their consciences yet remain in bondage. The Gospel proclaims liberty to those under bondage. Consequently, it is worth noting the time at which the Jubilee Trumpet was to be blown, as specified in Leviticus 25:9, "Then shalt thou cause the Trumpet of the Jubile to sound on the tenth day of the seventh month, in your land." This day of atonement was a time of public repentance and fasting for the sins of the people, a day of self-affliction and prayer. The Jubilee Trumpet was to be blown on this very day, following the people's heartfelt remorse for their sins. Therefore, if anyone here has been humbled before the Lord and afflicted themselves due to sin, behold, the time has come to blow the Jubilee Trumpet to such a soul and proclaim liberty in the name of Christ. As the Psalmist states in Psalm 89:15,
"Blessed is the people that know the joyful sound." By some
translations, it is rendered as, "Blessed are they that know the joyful sound of the Jubilee." With reference to our Jubilee in Christ, those who hear this joyful sound proclaimed in the Gospel are truly blessed.
Now, the first aspect of this joyful sound of the Jubilee and the liberty proclaimed by Christ from the law is this: you shall not be condemned for your eternal state by the law. The law may terrify you, but it shall not condemn you. It must indeed condemn those who are in bondage to it for their eternal state. However, if you are a believer in Christ, if you are a child of the free woman, this is your liberty. I repeat, you shall not be condemned for your eternal state by the law. We do not prefer to have any crucial matters determined by those who are rigid and severe. Take comfort, O believer, you have heard of the severity of the law, but the crucial matter concerning your soul and eternal state transcends the law. It has nothing to do with you. You often hear dreadful threats from the law, and these threats may often terrify you. You may be inclined to say, "Who can stand before this holy God?" But be at peace, you believing soul, for you have been set free from the law by Christ, and this is the first joyful sound.
The second joyful sound of liberty that you have through the Gospel is this: your lawgiver is none other than He who is your husband.
You now have to deal with no one else in matters of your soul but with Him who is your husband and your advocate. Everything is governed by Him. As stated in 1 John 2:1, "If we sin, we have an advocate with the Father." Advocate implies that you now deal with Christ, your lawgiver, who, upon every transgression, immediately becomes your advocate with the Father. He stands up to plead for you and answer all accusations against you. In other words, He undertakes for you and employs all the influence He has with His
Father on your behalf. You now have to deal with Him, your lawgiver, concerning your soul and eternal state, and this is the second joyful sound that you hear from the Trumpet of the Jubilee of the Gospel, proclaiming the liberty you have through Christ.
Thirdly, having been delivered from the bondage of the law, this is now your liberty: you are a law to yourself. What I mean by this is that nothing is now required of you that is not written in your own heart. God writes His law on tablets of stone, and everything required of you in obedience to it is written in your heart. Therefore, you no longer yield obedience to the law because of its condemning power and the punishment it entails but rather from a principle of love for it. We must understand that we are not released by Christ from obedience to the law; we are still obligated to obey the law.
However, the difference lies in the fact that we are not enslaved to the law; we keep it willingly. You now keep the law by being a law to yourself and by having everything that God requires of you in His law written in your heart by the law of sanctity that He has given you.
That is the third joyful sound.
The fourth joyful sound is this: by the liberty you now have through Christ, your condition is such that whatever you do, even if there are numerous imperfections in it, God will take notice of the smallest good thing in you and disregard all the evil. If God detects even a trace of His Spirit in you, He will make note of it. If there is but a speck of gold, even if it is mixed with a multitude of impurities, God will not discard it but will find it. God is not meticulous in observing what is done amiss by His children, but He is meticulous in noting what is done well by them. The law tells us, and even a moral person will affirm, that to make an action good, all circumstances must align. However, the liberty of the Gospel tells us that where there is any good or any grace in an action, God observes and takes note of it.
To provide just one example, which is excellent for this purpose, consider 1 Peter 3:6, where the Apostle presents Sarah as a model for virtuous women: "Even as Sarah obeyed Abraham, calling him Lord."
She never called him "Lord" except when she did so in unbelief. Yet God takes note of that word and never mentions her unbelief. Now
Sarah was a free woman, and this is how God graciously deals with the free woman. If you are a child of the free woman, this is your privilege: God will take note of every good action you perform. Isaiah
42:3 states, "A bruised reed shall he not break, and the smoking flax shall he not quench." The word signifies that as soon as the flax begins to blacken, God will not reject it. Therefore, if there is even the slightest trace of good, it is accepted. That is the fourth joyful sound of the Gospel.
The fifth joyful sound is this: even if you cannot perform any action, God accepts your willingness and desire as if it were the actual deed.
Many carnal hearts find comfort in this, but it applies to those who have been set free by Christ. Perhaps you cannot pray, but presenting yourself before God, as the Apostle suggests, will be accepted by God.
And rest assured, if there is any excuse to be made for you, Christ will discover it and present it before God on your behalf. This is the fifth joyful sound.
The sixth aspect of the liberty we have through Christ is that, although the Gospel calls for obedience, it does so in such a sweet and loving manner that it would make any heart in the world fall in love with it. It draws people with the cords of love, as stated in 2
Corinthians 5:20: "Now then we are ambassadors for Christ, as though God did beseech you by us." The Gospel pleads with you to be reconciled to God. In Philippians 2:1, it says, "If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfill ye my joy." The Gospel
does not come with thunder and lightning like the law on Mount Sinai. Instead, it approaches in a gentle and mild way, alluring and drawing the soul to itself. This is the sixth joyful sound.
The seventh joyful sound of the Gospel is that it arrives gently but also brings abundant life and strength with it. It comes in line with the spirit, and where the spirit is, there is power, as the Apostle mentions. Luther commented on Romans 8, stating that the law is a spiritual law because it is the law of God, but it is not the law of the spirit of life. It is the law of the Gospel that brings the spirit of power and life along with it. There is a virtue accompanying the commands of the Gospel, empowering the soul for obedience. The Gospel bestows grace and strength beyond what Adam possessed in two ways: it grants the power, the will, and the deed.
The eighth joyful sound of the Gospel is the tender pity and compassion of God towards those who have been set free by it. This distinguishes the sins of those under the law from those under the Gospel. The sins of those under the law make them detested by God, while the sins of those under the Gospel make them objects of God's pity.
The ninth joyful sound is this: the Gospel has a powerful ability to soften the heart and lead it into sorrow and mourning, a kind of mourning that is highly pleasing to God. The law, as I mentioned earlier, does not accept repentance, but the Gospel does. The tears of repentance that come from believers, next to the blood of Jesus
Christ, are among the most precious things in the world. I repeat, after the drops of the blood of Christ, the tears that flow from your
Evangelical repentance are most pleasing to God. This is the ninth joyful sound.
The tenth joyful sound is this: the Gospel comes with healing. It possesses both a melting power and a healing power. Christ is depicted as coming with healing in His wings. While water may intensify the burning of lime, oil, which fuels other things to burn, quenches that burning. Similarly, the oil of the Gospel, for which Christ was anointed, serves to heal you and extinguish your lusts and corruptions. In Isaiah 57:18, we find an excellent promise: "I have seen his ways, and I will heal him."
The eleventh joyful sound is that, having been set free by Christ, even if you sin not only against the law but also against the Gospel, your sins against the Gospel will not have the power to eradicate any habits of grace. The grace of the Gospel will continue to support the habits of grace within your soul. In contrast, the law, with one transgression, not only eradicates the habit that opposes that transgression but all other habits as well. However, the grace of the Gospel preserves the habits of grace within us.
The twelfth joyful sound is this: the Gospel is so full of grace that it takes advantage of our misery. This is a compelling argument consistent with the Gospel's nature. "Pardon my sin, O Lord, for it is great" is a remarkable argument from a child of the free woman. It is
God's argument, as seen in Genesis 8:21: "I will not destroy the world again, for the imagination of man's heart is evil from his youth."
Thirteenthly, another joyful sound of the Gospel is that it proclaims this liberty to us: all that is required of us can be done and accepted by and through another, namely Christ.
Fourteenthly, the grace of the Gospel reveals a way in which God can have all the wrongs committed against Him by your sins made right.
While the Gospel proclaims that God is willing to pardon, it goes beyond that by providing a way for God to be fully compensated for
all the wrongs you've done to Him. The Son who sets you at liberty has undertaken this task and accomplished it.
Fifteenthly, another joyful sound of the Gospel is this: there is a most absolute perfect righteousness made over to us. The righteousness of the Son of God belongs to you; it has been transferred to you to be presented before the Father on your behalf.
Sixteenthly, furthermore, there is this joyful proclamation of the Gospel: it offers remarkable promises, glorious and elevated things, even the infinite treasures of God's grace. The Son has come from the bosom of the Father, revealing the treasures of God's grace and disclosing things that were kept secret since the foundations of the world.
Seventeenthly, and yet there is one more thing necessary for the complete consolation of the liberty of the Gospel, for this blessed
Jubilee to truly resonate in your heart. That is, the covenant of the Gospel is so constructed, and Christ has undertaken for you in such a way, that it can never be forfeited. This is the full, rich, and glorious grace of the Gospel: Christ has pledged himself to the Father, and the Father has promised and engaged His own truth, mercy, and faithfulness to ensure that this covenant will never be voided. Even the condition of the covenant that is required of you is that which Christ has undertaken to perform in you before the Father. If perseverance is a spiritual blessing, it is part of Christ's purchase and must stand. Therefore, be at peace, for you are in a condition where you cannot forfeit or break the covenant. The marriage covenant between you and your Savior can never be dissolved.
I should have elaborated more on the blessedness of this liberty, emphasizing that all this grace comes through the Son, not merely from God's general bounty. In a higher way, we gain our liberty