Law and Gospel

The doctrine of law and gospel lies at the heart of how sinners are made right with God. It distinguishes between what God demands and what God gives, between the command that exposes our ruin and the promise that brings our rescue. Getting this distinction wrong leads either to despair or to self-righteousness. Getting it right opens the door to peace, assurance, and a life of grateful obedience. The classic Reformed and Puritan authors treated here agree that the law was never meant to save, but they also insist that the gospel does not throw the law away. Instead, the gospel establishes the law on its proper foundation and gives believers a new freedom to serve God.

The law cannot justify sinners

Charles Spurgeon is blunt about the errors people make regarding law and gospel. Some substitute one for the other, some mix them, and some turn the gospel itself into a law of meritorious obedience. There is no point upon which men make greater mistakes than upon the relation which exists between the law and the gospel. Some men put the law instead of the gospel: others put the gospel instead of the law; some modify the law and the gospel, and preach neither law nor gospel: and others entirely abrogate the law, by bringing in the gospel Charles Spurgeon, sermon “Law and Grace” He warns against those who teach that people can be saved by good works of benevolence, honesty, righteousness, and sobriety. Many there are who think that the law is the gospel, and who teach that men by good works of benevolence, honesty, righteousness, and sobriety, may be saved. Such men do err Charles Spurgeon, sermon “Law and Grace” He equally rejects the idea that the gospel is a law with commands that people must obey to merit salvation. On the other hand, many teach that the gospel is a law; that it has certain commands in it, by obedience to which, men are meritoriously saved; such men err from the truth, and understand it not Charles Spurgeon, sermon “Law and Grace” And he calls false teachers those who say salvation comes partly by observing the law and partly by God's grace. A certain class maintain that the law and the gospel are mixed, and that partly by observance of the law, and partly by God’s grace, men are saved. These men understand not the truth, and are false teachers Charles Spurgeon, sermon “Law and Grace”

Jonathan Edwards presses the same point with careful argument. He insists that when Paul excludes works of the law from justification, he means the whole moral law, not merely the ceremonial law. but only it is said that we take his words wrong, and understand that by them that never entered into his heart, in that when he excludes the works of the law, we understand him of the whole law of God, or the rule which he has given to mankind to walk by; whereas all that he intends is the ceremonial Jonathan Edwards, “Justification by Faith Alone” Edwards argues that the whole dispute over Paul's teaching depends on whether 'works of the law' means only the ceremonial law or also the moral law. And because the issue of the whole argument from those texts in St. Paul’s epistles depends on the determination of this point, I would be particular in the discussion of it Jonathan Edwards, “Justification by Faith Alone” If Paul wrote against trusting in a particular kind of work as a work of righteousness, his argument necessarily applies to trusting in all works of righteousness. Yea, it would have been unavoidable for the apostle to have argued against trusting in a particular work, in the quality of a work of righteousness, which quality was general, but he must therein argue against trusting in works of righteousness in general Jonathan Edwards, “Justification by Faith Alone” Edwards concludes that justification by one's own virtue is inconsistent with the gospel doctrine of the imputation of Christ's righteousness. It is inconsistent with the doctrine of the imputation of Christ’s righteousness, which is a gospel-doctrine Jonathan Edwards, “Justification by Faith Alone”

Matthew Henry adds a vivid picture. A convicted traitor cannot plead the very statute that condemns him but must plead an act of indemnity. The argument is very plain: we can never be justified and saved by the law that we have broken. A convicted traitor can never come off by pleading the statute of 25 Edward III., for that law discovers his crime and condemns him: indeed, if he had never broken it, he might have been justified by it; but now it is past that he has broken it, and there is no way of coming off but by pleading the act of indemnity, upon which he has surrendered and submitted himself, and humbly and penitently claiming the benefit of it and casting himself upon it Matthew Henry, “Exposition of the Old and New Testaments” The law reveals sin and condemns, but it cannot justify sinners; its purpose is to expose our wound, not heal it. That law which convicts and condemns us can never justify us. The law is the straight rule, that rectum which is index sui et obliqui—that which points out the right and the wrong; it is the proper use and intendment of the law to open our wound, and therefore not likely to be the remedy Matthew Henry, “Exposition of the Old and New Testaments” Henry therefore concludes that justification cannot come by any form of law-keeping, whether the law of innocence, nature, ceremony, or morality, but only by faith. We conclude that a man is justified by faith, without the deeds of the law; not by the deeds of the first law of pure innocence, which left no room for repentance, nor the deeds of the law of nature, how highly soever improved, nor the deeds of the ceremonial law (the blood of bulls and goats could not take away sin), nor the deeds of the moral law, which are certainly included, for he speaks of that law by which is the knowledge of sin and those works which might be matter of boasting Matthew Henry, “Exposition of the Old and New Testaments”

The law's true purpose is to expose sin and drive sinners to Christ

Spurgeon explains that God gave the law with a gracious purpose, even though it seems harsh and unwise to natural reason. But, know ye, “that the foolishness of God is wiser than men;” and understand ye that there is a gracious purpose even here Charles Spurgeon, sermon “Law and Grace” The law was never intended to save men, but to prove that salvation by works is impossible and to compel the elect to rely wholly on the gospel. The law never came to save men. It never was its intention at all. It came on purpose to make the evidence complete that salvation by works is impossible, and thus to drive the elect of God to rely wholly on the finished salvation of the gospel Charles Spurgeon, sermon “Law and Grace” God gave the law to show sinners the impossibility of being justified by their own works and to drive them to accept mercy through Jesus Christ. I will send them a law so terrible in its censures, so unflinching it its demands, that they cannot possibly obey it, and they will be driven even to desperation, and come and accept my mercy through Jesus Christ Charles Spurgeon, sermon “Law and Grace”

Spurgeon uses a striking image. The law, like a storm or an impassable mountain, is used by God to turn sinners back from attempting salvation by works and direct them to the way of mercy through Christ's cross. The tempest of law compels them to put back to the harbour of free grace, and saves them from a most terrible destruction, which would otherwise overwhelm them Charles Spurgeon, sermon “Law and Grace” The law comes so that the whole world might see the impossibility of being saved by works. But the law comes that the whole world might see the impossibility of being saved by works Charles Spurgeon, sermon “Law and Grace”

The law does more than show outward sins. Spurgeon says the law lets light into the dark heart, making sin visible and apparent, so that the offense is seen to abound. The heart is like a dark cellar, full of lizards, cockroaches, beetles, and all kinds of reptiles and insects, which in the dark we see not, but the law takes down the shutters and lets in the light, and so we see the evil. Thus sin becoming apparent by the law, it is written the law makes the offence to abound Charles Spurgeon, sermon “Law and Grace” It reveals that sin is not merely outward but is a deep inward corruption, seated in the very heart and nature of man. The law cuts into the core of the evil, it reveals the seat of the malady, and informs us that the leprosy lies deep within. Oh! how the man abhors himself when he sees all his rivers of water turned into blood, and loathsomeness creeping over all his being. He learns that sin is no flesh wound, but a stab in the heart; he discovers that the poison has impregnated his veins, lies in his very marrow, and hath its fountain in his inmost heart Charles Spurgeon, sermon “Law and Grace” This discovery of indwelling sin through the law makes a person loathe himself and abandon salvation by works as impossible. Actual sin seems not half so terrible as in-bred sin, and at the thought of what he is, he turns pale, and gives up salvation by works as an impossibility Charles Spurgeon, sermon “Law and Grace”

Spurgeon also warns that the law, instead of cleansing the heart from sin, actually revives, strengthens, and increases sin in the soul, because it reveals and forbids sin but gives no power to subdue it. this is to show thee, that the law, instead of cleansing the heart (by its working) from sin, doth revive, Romans 7:9, put strength into, 1 Corinthians 15:56, and increase it in the soul, Romans 5:20, even as it doth discover and forbid it, for that doth not give power to subdue Charles Spurgeon, sermon “Law and Grace” The law's work leaves the sinner spiritually dead and helpless, unable to repent, believe, pray, or feel grief over sin. When Moses smites the sinner he bruises and mangles him with the first blow, but at a second or a third, he falls down as one dead. I myself have been in such a condition that if heaven could have been purchased by a single prayer I should have been damned, for I could no more pray than I could fly. Moreover, when we are in the grave which the law has digged for us, we feel as if we did not feel, and we grieve because we cannot grieve Charles Spurgeon, sermon “Law and Grace” When the sinner is brought to the end of himself under the law, that is the moment for turning from condemning law to abounding grace. In the opinion of the sinner he is now cast out as a corrupt carcass, he expects each moment to be tormented by the worm that never dies and to lift up his eyes in hell. Now is mercy’s moment, and we turn the subject from condemning law to abounding grace Charles Spurgeon, sermon “Law and Grace”

Matthew Henry agrees. The law can discover and convince of sin, but it cannot conquer or subdue sin; deliverance from sin's dominion is found only in Christ. The law may discover sin, and convince of sin, but it cannot conquer and subdue sin, witness the predominancy of sin in many that are under very strong legal convictions. It discovers the defilement, but will not wash it off Matthew Henry, “Exposition of the Old and New Testaments” The law can make a person cry out in wretchedness and leave him still captive, giving only a spirit of bondage to fear, not deliverance. The law may make a man cry out, O wretched man that I am! who shall deliver me? and yet leave him thus fettered and captivated, as being too weak to deliver him (ch. viii. 3), give him a spirit of bondage to fear, ch. viii. 15 Matthew Henry, “Exposition of the Old and New Testaments” Yet Henry adds a hopeful note: a soul advanced this far by the law is on the way toward liberty by Christ, though many stop there and never come to Christ. Now a soul advanced thus far by the law is in a fair way towards a state of liberty by Christ, though many rest here and go no further. Felix trembled, but never came to Christ Matthew Henry, “Exposition of the Old and New Testaments”

The gospel is a message of grace, not a new law

Spurgeon insists that the gospel is not a reward for virtue but forgiveness for sin, not a reward for health but a medicine for sickness. The gospel does not come to us as a premium for virtue, but it presents us with forgiveness for sin. It is not a reward for health, but a medicine for sickness Charles Spurgeon, sermon “For Whom Did Christ Die?” God made salvation by faith so that it would be entirely of grace, since grace and works or merit are mutually exclusive principles. Now, dear Friends, the Lord might have willed to make the condition of salvation a mitigated form of works. If He had done so, it would not have been of Grace, for it is a principle which I need not explain now, but a fixed principle, that if the blessing is of Grace it is no more of works, otherwise Grace is no more Grace Charles Spurgeon, sermon “How Is Salvation Received?” Grace and merit are contrary principles that cannot be mixed in the plan of salvation; God's work of salvation is all of grace. As water and oil will not mix, and as fire and water will not lie down side by side in quiet, so neither will the principle of merit and the principle of free favor. You cannot make a legal work to be a condition of a gracious blessing without at once introducing an alien element and really bringing the soul under the Covenant of Works and so spoiling the whole plan of mercy Charles Spurgeon, sermon “How Is Salvation Received?”

Edwards makes the same point in theological terms. The gospel is the glad tidings of a new way of acceptance with God, by which sinners may be freed from guilt and obtain eternal life. What is the gospel, but only the glad tidings of a new way of acceptance with God unto life, a way wherein sinners may come to be free from the guilt of sin, and obtain a title to eternal life Jonathan Edwards, “Justification by Faith Alone” Justification by works is not another gospel but no gospel at all; it is law, not grace. It is no gospel at all; it is law. It is no covenant of grace, but of works; not an evangelical, but a legal doctrine Jonathan Edwards, “Justification by Faith Alone” Edwards argues that the gospel is designed to humble man and ascribe all the glory of salvation to Christ, so justification by one's own virtue contradicts the gospel's nature and design. it is a doctrine contrary to the nature and design of the gospel, which is to abase man, and to ascribe all the glory of our salvation to Christ the Redeemer Jonathan Edwards, “Justification by Faith Alone”

Henry adds that since the law cannot justify, God has provided another way of righteousness—a righteousness from God himself, apart from the law, now revealed in the gospel. there is another way laid open for us, the righteousness of God without the law is manifested now under the gospel. Justification may be obtained without the keeping of Moses's law: and this is called the righteousness of God, righteousness of his ordaining, and providing, and accepting,—righteousness which he confers upon us Matthew Henry, “Exposition of the Old and New Testaments” This righteousness comes apart from the law of Moses, not by joining Christ and the ceremonial law together. It is without the law. Here he obviates the method of the judaizing Christians, who would needs join Christ and Moses together—owning Christ for the Messiah, and yet too fondly retaining the law, keeping up the ceremonies of it, and imposing it upon the Gentile converts: no, says he, it is without the law Matthew Henry, “Exposition of the Old and New Testaments” The Old Testament law and prophets bore witness to this righteousness through types, prophecies, and promises. Yet it is witnessed by the law and the prophets; that is, there were types, and prophecies, and promises, in the Old Testament, that pointed at this. The law is so far from justifying us that it directs us to another way of justification, points at Christ as our righteousness, to whom bear all the prophets witness Matthew Henry, “Exposition of the Old and New Testaments”

Faith receives what grace gives

Spurgeon explains that saving faith believes God's promise of pardon and mercy even when a sinner feels condemned by the law and unworthy of grace. It seems as if the Law and Justice of God set themselves against the truth of such wonderful deeds of mercy as the Gospel announces! And it is hard for a stricken heart to believe the report—but the faith which saves the soul believes the Gospel promise in the teeth of all its alarms and, notwithstanding, all the thunders of the Law Charles Spurgeon, sermon “How Is Salvation Received?” Faith never borrows from the law or pleads as though God owed a debt, but always holds to the promise of the gracious God. Never yet did Faith borrow weapons from Mount Sinai! Never once did she ask as though the favor were a debt, but she always holds to the promise of the gracious God and expects all things from the faithfulness of her God Charles Spurgeon, sermon “How Is Salvation Received?” The law of faith, not the law of works, is what excludes boasting, because faith receives salvation as a gift rather than earning it. Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”

Edwards clarifies what faith is not. The faith by which we are justified is not a course of obedience or righteousness, because it is described as believing on God as the justifier of the ungodly, which is distinct from submitting to God as lawgiver. Believing on God as a justifer, certainly is a different thing from submitting to God as a lawgiver; especially believing on him as a justifier of the ungodly, or rebels against the lawgiver Jonathan Edwards, “Justification by Faith Alone” A person who works has a righteousness in himself, so his reward is owed as a debt rather than given by gracious reckoning. As to him that works, there is no need of any gracious reckoning or counting it for righteousness, and causing the reward to follow as if it were a righteousness; for if he has works, he has that which is a righteousness in itself, to which the reward properly belongs Jonathan Edwards, “Justification by Faith Alone” Edwards also notes that the phrase "him that worketh not" does not refer only to ceremonial law-keeping but means the same as "the ungodly," excluding all works, including moral and godly works, from justification. By which it is most plain, that by him that worketh not, and him that is ungodly, are meant the same thing; and that therefore not only works of the ceremonial law are excluded in this business of justification, but works of morality and godliness Jonathan Edwards, “Justification by Faith Alone”

Henry agrees that faith is a law and a working grace, yet because it depends closely on Jesus Christ it excludes boasting. Believers are not left lawless: faith is a law, it is a working grace, wherever it is in truth; and yet, because it acts in a strict and close dependence upon Jesus Christ, it excludes boasting Matthew Henry, “Exposition of the Old and New Testaments” A man is justified by faith without the deeds of the law. That a man is justified by faith without the deeds of the law Matthew Henry, “Exposition of the Old and New Testaments”

The law still has a proper place in the believer's life

None of these authors teach that the gospel abolishes the moral law. Spurgeon says the gospel of grace does not nullify God's law but rather establishes it on its proper foundation. This principle does not make void God's Law! On the contrary, it establishes it and sets it on the only right and solid foundation! The Gospel of the Grace of God is the best vindication of His Law Charles Spurgeon, sermon “God Justified, Though Man Believes Not” Faith does not make void the law; rather, it establishes the law. Do we then make void the Law through faith? God forbid: yes, we establish the Law Charles Spurgeon, sermon “The Two Pillars Of Salvation” Those justified by faith love God's Law most. There is no one who so much loves the Law of God and delights in it after the inward man, as the one who is justified by faith! There is nothing that so honors the Law of God as "the righteousness of God through faith in Jesus Christ Charles Spurgeon, sermon “There Is No Difference”

Henry explains what this means practically. The law remains useful to convince us of past sin and to direct us for the future as a rule under the Mediator, subordinate to the law of grace. The law is still of use to convince us of what is past, and to direct us for the future; though we cannot be saved by it as a covenant, yet we own it, and submit to it, as a rule in the hand of the Mediator, subordinate to the law of grace; and so are so far from overthrowing that we establish the law Matthew Henry, “Exposition of the Old and New Testaments” Believers are delivered from the law's power to curse and condemn them for their sin, because Christ's death has reversed the law's sentence against them. We are delivered from the power of the law which curses and condemns us for the sin committed by us. The sentence of the law against us is vacated and reversed, by the death of Christ, to all true believers Matthew Henry, “Exposition of the Old and New Testaments” They are also delivered from the law's power to stir up and provoke the sin that dwells in them. We are delivered from that power of the law which irritates and provokes the sin that dwelleth in us. This the apostle seems especially to refer to (v. 5): The motions of sins which were by the law Matthew Henry, “Exposition of the Old and New Testaments” But this deliverance should be understood as deliverance from the law as a covenant of works, not from the law as a rule of life. Understand this of the law not as a rule, but as a covenant of works Matthew Henry, “Exposition of the Old and New Testaments”

Edwards adds a crucial point about Christ's relation to the law. The law required both punishment for disobedience and perfect obedience for life, so Christ's active obedience was just as necessary as his suffering. There is the very same need of Christ’s obeying the law in our stead, in order to the reward, as of his suffering the penalty of the law in our stead, in order to our escaping the penalty; and the same reason why one should be accepted on our account, as the other Jonathan Edwards, “Justification by Faith Alone” Christ fulfilled the law's demands for believers, but for those still under the law its demands remain as rigorous as ever, so hoping to be saved by sincere efforts is a delusion. The Law's demands were met and fulfilled for Believers by Christ. But as far as those demands are concerned to those who are under it, they are as great, as heavy, and as rigorous as ever they were. Unless His Law could be altered, and that is impossible, God cannot accept anything but a perfect obedience Charles Spurgeon, sermon “Grace Exalted—Boasting Excluded”

The gospel brings freedom, joy, and obedience

Spurgeon describes the change from law to gospel in personal terms. Grace removes the sorrow and misery that sin and the law produce, giving the believer joy and freedom. Just as sin makes us sick, and grievous, and sad, so does grace make us far more joyful and free. Sin causeth one to go about with an aching heart, till he seems as if the world would swallow him, and mountains hang above ready to drop upon him. This is the effect of the law. The law makes us sad; the law makes us miserable. But, poor sinner, grace removeth the evil effects of sin upon your spirit, if thou dost believe in the Lord Jesus Christ, thou shalt go out of this place with a sparkling eye and a light heart Charles Spurgeon, sermon “Law and Grace” He uses his own conversion as an example of moving from misery under the law to joy and cleansing through the gospel. Ah! well do I remember the morning when I stepped into a little place of worship, as miserable almost as hell could make me—being ruined and lost. I had often been at chapels where they spoke of the law, but I heard not the gospel. I sat down the pew a chained and imprisoned sinner; the Word of God came, and I went out free. Though I went in miserable as hell, I went out elated and joyful. I sat there black; I went away whiter than driven snow Charles Spurgeon, sermon “Law and Grace” The gospel, when it comes to the heart, subdues sin and cleanses the soul through faith, making it fit for Christ to dwell in. when the gospel comes in the sweet and precious influences thereof to the heart, then, I say, even as thou sawest the damsel lay the dust by sprinkling the floor with water, so is sin vanquished and subdued, and the soul made clean, through the faith of it, and consequently fit for the King of glory to inhabit Charles Spurgeon, sermon “Law and Grace”

Henry says believers are delivered from the bondage and terror of the letter of the law so that they may serve God without fear, in holiness and righteousness. The letter is said to kill with its bondage and terror, but we are delivered from that yoke that we may serve God without fear, in holiness and righteousness, Luke i. 74, 75. We are under the dispensation of the Spirit, and therefore must be spiritual, and serve in the spirit Matthew Henry, “Exposition of the Old and New Testaments” The old covenant brought a spirit of bondage and fear because of its darkness and terror, but believers are no longer under that dispensation. Of that spirit of bondage which the Old-Testament church was under, by reason of the darkness and terror of that dispensation. The veil signified bondage, 2 Cor. iii. 15 Matthew Henry, “Exposition of the Old and New Testaments” The gospel offers salvation on very plain and easy terms, in contrast to the law which required doing everything oneself. Those that were under the law were to do all themselves, Do this, and live; but the gospel discovers the greatest part of the work done already, and what remains cut short in righteousness, salvation offered upon very plain and easy terms, brought to our door, as it were, in the word which is nigh us Matthew Henry, “Exposition of the Old and New Testaments”

Yet the gospel is not only a message to be believed. Henry says the gospel is given not only to be known and believed, but to be obeyed as a rule of practice. Observe, The gospel is given us not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice Matthew Henry, “Exposition of the Old and New Testaments” The purpose of the gospel is not only to be believed but to bring people to obedience. The design of the gospel is to bring people to be obedient; it is not only a truth to be believed, but a law to be obeyed Matthew Henry, “Exposition of the Old and New Testaments” Spurgeon agrees that the same gospel message is to be preached to every kind of person, regardless of social rank, education, or moral condition. Go where you may, my dear Brothers, you need not puzzle your head about the sort of Gospel you are bound to preach. To the jailor at Philippi, to the Areopagites on Mars' Hill, to the Sanhedrim at Jerusalem, to Nero at Rome, to barbarian, Scythian, bond, or free—to the very chief of sinners, to the greatest or the least of mankind, you have to deliver but one message Charles Spurgeon, sermon “There Is No Difference”

Where the authors differ in emphasis

These authors agree on the central distinction between law and gospel, but they emphasize different aspects. Spurgeon speaks with pastoral warmth and personal testimony, often using vivid images like the mirror that shows spots but cannot wash them away. The Law of the Lord is like a mirror. Now, a mirror is a capital thing for finding out where the spots are on your face— but you cannot wash in a mirror—you cannot get rid of the spots by looking in the glass Charles Spurgeon, sermon “God Justified, Though Man Believes Not” He stresses the experiential movement from misery under the law to joy under grace.

Edwards writes with careful theological precision, defending the doctrine against those who would limit Paul's teaching to the ceremonial law. He argues at length that Paul means the moral law when he excludes works of the law from justification. The apostle, in all the preceding part of this epistle, wherever he has the phrase, the law, evidently intends the moral law principally Jonathan Edwards, “Justification by Faith Alone” Edwards is especially concerned to show that justification by human virtue diminishes divine grace and removes the believer from the gospel of grace. It has also been already shown how it diminishes the glory of divine grace, (which is the attribute God hath especially set himself to glorify in the work of redemption,) and so that it greatly diminishes the obligation to gratitude in the sinner that is saved. Yea, in the sense of the apostle, it makes void the distinguishing grace of the gospel. Gal. v. 4. “Whosoever of you are justified by the law, are fallen from grace Jonathan Edwards, “Justification by Faith Alone”

Henry, as an expositor, weaves the doctrinal and practical together. He shows how the law and gospel relate across the whole of Romans, from the law's condemning work to the believer's freedom in Christ. Henry also notes that laws with penalties are necessary in Christian nations and are consistent with the gospel, not contradictory to it. Hence it appears that laws with penalties for the lawless and disobedient (1 Tim. i. 9) must be constituted in Christian nations, and are agreeable with, and not contradictory to, the gospel Matthew Henry, “Exposition of the Old and New Testaments”

There is no real disagreement among them on the substance of the doctrine. The differences are in style, audience, and the particular errors each author faced. Spurgeon confronts those who mix law and gospel in evangelism. Edwards confronts those who redefine works of the law to include only ceremonies. Henry confronts those who would either despise the law or misuse it. Together they present a unified classic Reformed and Puritan understanding: the law commands and condemns, the gospel promises and gives, and faith alone receives what grace alone provides.