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APPENDIX.

THE DIFFERENCE BETWEEN THE LAW AND
THE GOSPEL.

THERE is little more in all this to be attributed to me than gathering and composing it; that which I aim at, and intend therein, is to show unto myself, and others that shall read it, the difference between the law and the gospel, a point (as I conceive) very needful for us, to be well instructed in; and that for these reasons:

First. Because, if we be ignorant thereof, we shall be very apt to mix and mingle them together, and so to confound the one with the other: which, as Luther on the Galations, p. 31. truly saith, does more mischief than man's reason can conceive; and therefore he advises all Christians (in the case of justification) to separate the law and the gospel as far asunder as heaven and earth.

Secondly. Because, if we knew aright how to distinguish between them, the knowledge thereof will afford us no small light towards the true understanding of the scripture, and will help us to reconcile all such places, both in the Old and New Testament, as seem to be repugnant; yea, and it will help us to judge aright of cases of conscience, and quiet our own conscience in time of trouble and distress; yea, and we shall be thereby enabled to try the truth and falsehood of all doctrines: wherefore, for our better instruction in the point, we are first of all to consider and take notice 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, promising the favor of God, and everlasting life to all those who yield perfect obedience thereunto, and denouncing the curse of God, and everlasting damnation to all those who are not perfectly correspondent thereunto.

But the gospel is a doctrine revealed from heaven, by

the Son of God, presently after the fall of mankind into sin and death, and afterwards manifested more clearly and fully to the patriarchs and prophets, to the evange lists and apostles, and by them spread abroad to others; wherein freedom from sin, the curse of the law, the wrath of God, death and hell, is freely promised for Christ's sake unto all those who truly believe on his name.

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 untò us our sin, Rom. 3: 20. our condemnation and death, Rom. 2: 1. and 7: 10. But the nature and office of the gospel is to show unto us that Christ hath taken away our sin, John 1: 29. and that he also is our redemption and life, Col. 1: 14. and 3: 4.

So that the law is a word of wrath, Rom. 4: 14.
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 shall 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 Testaments, or the scripture. For the law and the gospel are the chief general heads which comprehend all the doctrine of the scriptures; yet are we 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 whatsoever is contained in the compass of the Old Testament to be only and merely the word and voice of the law, neither are we to think that whatsoever 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; sometimes also in the New Testament he doth threaten and terrify, as when Christ threatened the Pharisees. In some places again, Moses and the prophets play the evangelists, insomuch 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 law he came not to break but to fulfil; so his sermons made to the Jews, for the most part, run all upon the perfect doctrine, and works of the law, showing and teaching what we ought to do, by the right law of justice, and what danger ensueth in the nonperformance of the same. All which places, though they be contained in the book of the New Testament, yet are they to be referred to the doctrine of the law, ever having included in them a privy conception of repentance, and faith in Christ Jesus. As for example, where Christ thus preacheth, "Blessed are the pure in heart, for they shall see God,” Matth. 5: 8. Again, “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven," Mat. 18:3. And again, “He that doeth the will of my Father which is in heaven, shall enter into the kingdom of heaven," Matth. 7: 22. And again, the parable of the wicked servant cast into prison, for not forgiving his fellow, Matth. 18: 30. the casting of the rich glutton into hell, Luke 16: 23. and again, “He that denieth me before men, I will deny him before my Father which is in heaven," Luke 12: 9. with divers such other places; all which, I say, appertain to the doctrine of the law.

Wherefore, in the fourth place, we are to take heed when we read the scriptures, we do not take the gospel for the law, nor the law for the gospel, but labor to discern and distinguish the voice of the one from the other: and if we would know when the law speaketh, and when the gospel speaketh, let us consider and take this for a note, That when in scripture there is any moral work commanded to be done, either for the eschewing of punishment, or upon promise of any reward, temporal or eternal; or else when any promise is made, with the condition of any work to be done, which is commanded in the law, there is to be understood the voice of the law.

Contrariwise, where the promise of life and salvation is offered unto us freely, without any condition of any law, either natural, ceremonial, or moral, or any work done by us; all those places, whether we read them in the Old Testament, or in the New Testament, are to be re

ferred to the voice and doctrine of the gospel, yea, and all those promises of Christ's coming in the flesh, which we read in the Old Testament, yea, and all those promises in the New Testament, which offer Christ upon condition of our believing on his name, are properly called the gospel, because they have no condition of our mortifying annexed unto them, but only faith to apprehend and receive Jesus Christ, as it is written, Rom. 3: 22. "For the righteousness of God, which is by faith, of Jesus Christ unto all, and upon all that believe," &c.

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,

Law. That the law saith, "Thou art a sinner, and therefore thou shalt be damned," Rom. 7:2. 2 Thess. 2:12.

Gosp. But the gospel saith, No, "Christ Jesus came into the world to save sinners;" and therefore "believe on the Lord Jesus Christ, and thou shalt be saved,” 1 Tim. 1: 15. Acts 16: 31.

Law. Again the law saith, "Knowest thou not that the unrighteous shall not inherit the kingdom of God: be not deceived," &c. 1 Cor. 6: 9. And therefore thou being a sinner, and not righteous, shalt not inherit the kidgdom of God.

Gosp. But the gospel saith, "God hath made Christ to be sin for thee, who knew no sin; that thou might est be made the righteousness of God in him who is THE LORD THY RIGHTEOUSNESS, Jer. 23: 6.

Law. Again the law saith, "Pay me that which thou owest me, or else I will cast thee into prison," Matt. 77: 28, 30.

Gosp. But the gospel saith, "Christ gave himself a ransom for thee," 1 Tim. 2: 6. " And so is made redemption unto thee," 1 Cor. 1: 30.

Law. Again the law saith, "Thou hast not continued in all that I require of thee, and therefore art accursed," Deut. 27: 6.

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Gosp. But the gospel saith, "Christ hath redeemed thee from the curse of the law, being made a curse for thee," Gal. 3: 13.

Law. Again the law saith, "Thou art become guilty before God, and therefore thou shalt not escape the judg ment of God, Rom. 3: 19. and 2: 3.

Gosp. But the gospel saith, "The Father judgeth no man, but hath committed all judgment to the Son," John

5: 12.

And now, knowing rightly how to distinguish between the law and the gospel, we must in the fifth place take heed that we break not the orders between these two, in applying the law where the Gospel is to be applied, either to ourselves or to others. For though the law and the 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, whensoever, or wheresoever any doubt or question ariseth of salvation, or our justification before God, there the law, and all good works, must be utterly excluded, and stand apart, that grace may appear free, and that the promise and faith may stand alone; which faith alone, without law or works, bringeth thee in particular to thy 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. The reason is this; seeing that all our redemption springeth out from the body of the Son of God crucified, there is there nothing that can stand us in stead, but that only wherewith the body of Christ is apprehended. Now, forasmuch as neither the law nor works, but faith only is the thing which apprehends the body and passion of Jesus Christ; therefore faith only is that matter which justifies a man before God, through the strength of that object Jesus Christ, which it apprehends; like as the brazen serpent was the object only of the Israelites looking, and not of their hands working; by the strength of which object, through the promise of God, immediately proceeded health to the beholders, so the body of Christ being the object of our faith, striketh righteousness to our souls, not through working but through believing.

Wherefore, when any person or persons feel themselves oppressed and terrified with the burden of their sins, and feel themselves with the majesty of the law and

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