The True Nature of the Gospel, Chapter 5
CHAP. VI.
That the Divines of the Reformed Religion aſſert the Goſpel to be a pure Doctrine of Grace. When they call it a Law, they intend the Word in that Senſe.
I Will now prove, that when the Reformed Divines call the Goſpel a new Law, they mean no more than a freſher and clearer Diſcovery of God's Mercy and Grace. I ſhall produce Teſtimonies from their own Words of two forts; firſt, To manifeſt that when they profeſſedly define, or deſcribe the Goſpel, they bring nothing into their Definition, but that it is a Revelation of our Salvation, and free Juſtification by Chriſt; and then I ſhall bring plain Inſtances, that when they ſometimes call the Goſpel a new Law, they tell us alſo at the ſame time, in expreſs words, they mean by it only a Doctrine of Grace.
Firſt, Then if nothing but Grace is expreſs'd in their Definitions of the Goſpel, it is but reaſonable to require that it ſhould be granted me, that they never thought the Goſpel to be a Law in the ſtrict Senſe, as including Works in it, and being eſtabliſh'd with Sanction. For ſince it is one of the Rules of a Definition, that it ſhould contain the whole Nature of the Thing; if it be known to us, or can be comprized, we may be aſſur'd that theſe truly venerable Perſons for Learning, as well as Piety, and the true Knowledg of Chriſt, knew ſo well all the Arts of Reaſon, as they would not leave out of their Definitions of the Goſpel, any of the Parts conſtituent of its Being. But neither is the word Law, as the Genus, or the general Notion wherein all that are ſo, agree, put into the Definition, nor any mention made of Works. Thus thoſe who compil'd the Confeſſion of Faith, which was ſubſcrib'd by ſeven Proteſtant Princes of Germany, and the Senates and Magiſtrates of two Cities, and preſented to Charles V. Emperor, An. 1530. after having declar'd their Belief concerning Juſtifying Faith, and how it is wrought by the Holy Ghoſt in thoſe who hear the Goſpel; the Sum of this Goſpel they give in theſe few words,aIn iis, qui audiunt Evangelium, ſcilicet quod Deus non propter noſtra merita, ſed propter Chriſtum, juſtificet hos qui credunt, ſe propter Chriſtum in gratiam recipi. Conſeſ. Fidei exhib. Imp. Car. V. Art. 5. Fol. 162. p. 2. in Tom. 4. oper. Luther. Edit. Jen. 1611. That God, not for our Merits, but on the account of Chriſt juſtifies thoſe who believe that they are receiv'd into favour for Chriſt's ſake. And in the Apology for that Confeſſion publiſh'd by Melancthom, the Goſpel is deſcrib'd, that it is properly the Promiſe of Pardon of Sins, and of Juſtification on Chriſt's Account.
Luther plainly deſcribed the Goſpel to be a pure Doctrine of Grace without Works. And as he had before divided the whole Word of God into theſe two Parts, of Precepts and Promiſes, and the former he entitled purely to the Law; ſo he then defines the Goſpel to be the other Part of God's Word, diſtinct from the Law: And how? Only as it is a compleat Syſtem of gracious Promiſes to us, that we ſhall poſſeſs all theſe ineſtimable Bleſſings in Chriſt. And he very ſutably a little after ſays,aIdeo promiſſa Dei pertinent ad Novum Teſtamentum, imo ſunt Novum Teſtamentum. Lutherus de Libert. Chriſtian. Fol. 388. pag. 1, & 2. Tom. oper. Therefore the Promiſes of God belong to the New Teſtament, yes, and are the New Teſtament it ſelf. Which is in few words to expreſs his Senſe to be, That the Nature of the Goſpel, and Covenant of Grace, ſtrictly and properly taken, conſiſts only in Promiſes. And the more deference is to be given to what this Great Man ſays here, becauſe it was a Diſcourſe which he compos'd on purpoſe to clear himſelf of thoſe vile Aſperſions which the clamorous Monks perpetually bawl'd out to the People, That he was an Enemy to Holineſs, diſparaged good Works, and by his preaching and writing the pure Doctrines of Grace, encourag'd all manner of Licentiouſneſs and Villanies. To vindicate himſelf, he compil'd, and ſent this Diſcourſe to Pope Leo the Tenth, Anno Dom. 1520. before there was an open RupturebSleidan. Hiſtor. lib. 2. pag. 25. Edit. in Fol. Francof. 1568. Wherefore tho his Adverſaries baſely reproached him as a Man of a boiſterous Spirit, who, for want of a due Temper of Mind, was immoderately hurried, by a fiery Zeal, to ſpeak and write he knew not what; yet we may be ſure, that in this his little Treatiſe of Chriſtian Liberty, there are no Thoughts but what are calm, and compos'd with mature deliberation: For he would not write like an enraged Man againſt Popery before War was proclaim'd, nor would ſuffer his Paſſion to tranſport him, or overcloud and diſtemper his Judgment, when he pleaded his Cauſe before the Pope, who to be ſure had no very favourable Opinion of him.
Philippus Melancthon, contemporary with Luther, and greatly aſſiſtant to him in the Reformation of Religion, and whom God made a glorious Inſtrument to clear the Light of the Goſpel from the Darkneſs and Corruptions of Antichriſt, doth as plainly deſcribe this Goſpel to be meer Doctrine of Grace. Having firſt inferr'd, that the Name of the Goſpel is not a Word framed at pleaſure, becauſe that the Apoſtle John propounds a clear diſtinction between the Law and Goſpel, John 1. 17. For the Law was given by Moſes, but Grace and Truth came by Jeſus Chriſt. cNeceſſe eſt enim diſcerni praecepta & remiſſionem peccatorum, diſcerni praecepta & promiſſiones. Item promiſſionem gratuitam à promiſſionibus quae non ſunt gratuitae. Melancthon. Loc. Commun. de Evangel. Fol. 193. pag. 1, & 2. Tom. 1. oper. Wittebergae 1501.For it is neceſſary (ſays he) that the Precepts and Pardon of Sin be diſcriminated, and that a Difference be put between Precepts and Promiſes, and alſo between the Promiſes of meer Grace, and thoſe which are not ſo. And by theſe Lines he draws the Deſcription of the oppoſite Natures of Law and Goſpel; that the firſt is a Doctrine of Precepts, the other a Doctrine of Promiſes. Says he a little after, Our Adverſaries (ſpeaking of the Papiſts) tho they bawl out that they teach the Goſpel, yet becauſe they do not inſtruct People concerning Reconcilation with God freely of pure Grace, they leave Conſciences in doubt, and for the Goſpel teach the Law. Now in all this there is not the leaſt hint of the Goſpel's being a new Law; nay, ſo far is he from the ſeeming appearance of ſuch an Aſſertion, that he will not allow it, in its true and proper Nature, to contain Precepts, but Promiſes alone. In what Senſe it may be ſaid, that the Goſpel inſtructs uc concerning Repentance, which Melancthon allows to it, and that herein it doth not exerciſe its proper and peculiar Office, but only employs the Miniſtry of the Law, I ſhall afterward ſhew.
John Calvin, to mention whoſe Name ſufficeth, without attempting to give the Charater which he deſerves, whenever he ſpeaks of the Goſpel, forms no other Notion of it, than as meerly a Doctrine of Free GraceaCalvin. Inſtit. lib. 2. cap. …. §. 2. pag. 81. a Genev. 1617. According to the Mind of this truly Great Man, if you take the Goſpel in the more extenſive Senſe of the Word, it ſounds nothing but Promiſes, tho comprehending thoſe too which were offer'd to the Saints of the Old Teſtament: but take the word in the ſtricteſt Senſe, and it ſignifies the clearer and fuller Diſcoveries of God's Infinite Mercies and Free Grace, as revealed in Chriſt Jeſus. And as for inveſting Chriſt with a new Legiſlative Power, and dignifying the Goſpel with the Title of a new Law, he calls it a meer Fiction. bHae qui non viderunt, finxerunt Chriſtum alcerum Moſem, Legis Evangelicae latorem, quae defectum Moſaicae illius ſuppleverit. Calvin. Inſtit. lib. 2. cap. 8. §. 7. Fol. 69. p. 2. ib.They who have not apprehended (ſays he) theſe things, (viz. that Chriſt did not come to give new Laws, but to interpret the Old, and to reſtore it to its true ſpiritual Meaning, of which he largely diſcourſes before) they have feigned Chriſt to be another Moſes, the maker of an Evangelical Law, which ſhould have ſupplied the Defect of that of Moſes.
Beza is as well known as Calvin; and tho from the Deciſions of the beſt of Men, in Matters of Faith, there muſt always be an Appeal to the Scriptures, yet by all to whom the Truths of the Goſpel are dear and precious, there hath ever been a great Deference paid to the Judgment of theſe two Learned Men in Divinity. He briefly tells the comprehenſive Sum of the Goſpel, without one Word inſerted about Law or Works.cSumma enim Evangelii, quod eſt Dei potentia ad ſalutem cuivis credenti, haec eſt, Chriſtum apprehendere ut factum nobis à Deo ſapientiam, juſtitiam, ſanctificationem, ac redemptionem. Beza de Haeret. puniend. pag. 99. Tom. 1. oper. Genevae, 1570. The Sum of the Goſpel (ſays he) which is the Power of God to Salvation to every Believer, is this, that it teacheth us to lay hold on Chriſt, as made to us of God Wiſdom, Righteouſneſs, Sanctification and Redemption. In another of his Diſcourſes, demonſtrating that the Papiſts know the uſe neither of Law nor Goſpel:aQuum enim Evangelium à Moſe ſub figuris legalibus propoſitum—Idcirco ſit patefactum Mundo, ut in Chriſto per fidem apprehenſo gratis juſtificemur, & ſanctificemur, ſicut copioſe ſuo loco demonſtravimus; iſti è contrario exiſtimant Evangelicam Doctrinam nihil aliud eſſe quam legem quandam perfectiorem Moſiacâ. Beza Antitheſis Papatus, & Chriſtianiſimi, in Confeſſ. ejus, cap. 7. §. 9. pag. 61. Ibid. vide etiam ejuſdem Confeſſionis cap. 3. §. 23. pag. 19, 20. For whereas (ſays he) the Goſpel propounded by Moſes under Legal Figures, &c. was therefore publiſh'd to the World, that we may be freely juſtified and ſanctified in Chriſt, apprehended by Faith, as we have in its proper place copiouſly demonſtrated; They (viz. the Papiſts) on the contrary think the Evangelical Doctrine to be nothing elſe but a certain Law, more perfect than that of Moſes. Thus this Pious and Learned Man, when he gives the Summary of the Goſpel, makes not the leaſt Figure to denote Law or Works; ſo that according to his reckoning, they belong not to the Sum, ſince he leaves them out in his Account. And in the other Inſtance, he, with ſome Indignation, rejects the Notion of the Goſpel's being a Law, as an Article of the Popiſh Faith. The ſame Worthy Author, writing againſt Sebaſtianus Caſtalio, (for he had not only the perplexing Trouble to refute the Reaſons of the Papiſts, but to anſwer the Cavils of the Semi-Pelagians) makes the diſtinguiſhing Mark of the Goſpel from the Law to be this, that the Goſpel is no other than the Doctrine of the Free Grace of God. For proving that there are two Parts of God's Will reveal'd; one which concerns meerly our Duty, which is the Law; and the other, which contains nothing but the joyful diſcovery of God's gracious Purpoſes to ſave us by Chriſt the Redeemer;bNulla tamen in Lege mentio hujus beneficii. Pertinet enim hujus voluntatis declaratio ad alterram Verbi Divini partem, quae Evangelium vocatur. Beza de Aeter. Dei Praedeſt. contra Seb. Caſtell. pag. 393. Tom. 1. oper. Ibid. There is yet no mention (ſays he) of this Benefit in the Law: For the Declaration of this Will belongs to the other Part of the Divine Word, which is called the Goſpel.
This Truth is ſo rooted in the Hearts of true Chriſtians, that it will grow, tho in various Climates and Soils, where they have different Habitations. Tho ſeparated by Seas and vaſt Lakes, and unpaſſable Mountains, all who love Jeſus Chriſt agree in aſſerting the pure Doctrine of his Grace.
Henricus Bullingerus, one of the known and fam'd Reformers of Religion in Switzerland, joins his Teſtimony to that of Beza, in aſſerting the Goſpel to be a pure Doctrine of Grace unmingled with Law or Works.aEvangelium ergo ab omnibus ferè definitur ad hunc modum. Evangelium eſt verbum bonum & ſuave, teſtimonium que certiſſimum Divinae erga nos gratiae in Chriſto credentibus exhibita: vel Evangeliū eſt clariſſima Aererni Dei coelitus delata ſententia, abſolventis omnes credentes ab omnibus peccatis, & id quidem gratis propter Chriſtum, promittentiſque vitam aeternam. Bullinger. Sermon. Decas. 4. Sermo I. Fol. 177. pag. 2. Tigur. 1577. The Goſpel (ſays he) is defin'd almoſt by all in this manner. The Goſpel is a good and ſweet Word, and a moſt certain Teſtimony of the Divine Favour towards us in Chriſt exhibited to Relievers. Or, The Goſpel is the moſt clear Sentence of the Eternal God, brought down to us from Heaven, abſolving all Believers from their Sins, and that freely for Chriſt's Sake alone, and promiſing Eternal Life.
Hieronymus Zanchius was an Italian, who left his Country with Peter Martyr for the Sake of the Goſpel, in whoſe Writings, as the Truths for which he ſuffer'd the loſs of all things, are nobly vindicated, ſo a Vivacity of Spirit, which is ſo natural to that Nation, ſhines in them. And it is a Wonder in him, as well as Calvin, that a Man who wrote ſo much, ſhould write ſo well. He gives us his Suffrage alſo for the ſame Truth, and in every Page almoſt of his three large Volumes, he aſſerts the Goſpel to be a ſincere Doctrine of Grace without any Mixture. And on all Occaſions doth clear the diſtinct Nature of Law and Goſpel from that Confuſion, in which by ſome in his Time they were involv'd. Having firſt divided the whole Word of God into two Parts, Law and Goſpel, and not to confound the Natures of Things ſo diſtinct, having deſcrib'd the Law in its Being, Properties and Office, that 'tis peculiar to it, to inſtruct us what Duties to perform, what Sins to avoid; that it points to us what is a Crime, and ſhews what it deſerves, and accuſeth Sinners, and reveals the Wrath of God, and threatens the merited Puniſhment: Having thus clearly and diſtinctly ſtated the Nature of the Law, of which the Goſpel partakes not in the leaſt, and having aſſign'd its ſeveral Offices, with which the Goſpel intermeddles not at all, nor crowds it ſelf into them, he then as diſtinctly explains the Nature of this Goſpel. bEvangelium vero, quae eſt altera pars eſſentialis Sacrae Scripturae, eſt Doctrina, ſive Scriptura, quae annuntiat ſalutem gratuitam in Chriſto per Fidem.—Hujus munus eſt annunciare ſalutem gratis in Chriſto haberi per ſolam. Fidem, at que ita erigere, & conſolari afflictorum conſcientias. Zanchius Miſcell. par. 2. pag. 33. in Tom. 7. oper. 1613.But the Goſpel (ſays he) which is the other eſſential Part of the Holy Scripture, is a Doctrine or Scripture which declares free Salvation in Chriſt by Faith. And a little after, The Office of this is to proclaim, that Salvation is to be had freely in Chriſt through Faith alone. And in another Diſcourſe he aſcends higher, and tells us,†Dico igitur ego Evangelium eſſe Laetam Divini, illius que aeterni, & gratuiti erga nos in dilecto Filio Chriſto amoris (haec eſt Divina Electio) praedicationem. Zanchius, ibid. pag. 362. That the Goſpel is the joyful Preaching of that Eternal and free Love of God (this is Eternal Election) toward us in his beloved Son Chriſt.
To theſe I might add a Cloud of other Witneſſes, to evince that it was the Faith which univerſally obtain'd among all the Reformed Churches in ſeveral Nations, and was earneſtly maintain'd by all the Proteſtant Writers againſt the Papiſſts, that the Goſpel, in the peculiar Nature of it, is no other than a Syſtem of Promiſes, a Diſvoery of God's Mercy and Grace in Chriſt, and a Proclamation of Free Pardon and Juſtification.aIſagog. Chriſtizan pars. 4. cap. 21. pag. 504. Edit. in 8o. Genev. 1588. Lambertus Danaeus, bLoci Com. Ed. a Lycero, part. 2. pag. 562. in 8o. Francof. 1599.Martinus Chemnitius, cPraefatio in Comment. Oecolampadii in Minores Prophetas, pag. 1.Oſualdus Myconius, dParaeus de Juſtificat. contra Bellarm. lib. 4. cap. 1. pag. 938. & cap. 2. 946, & 948.David Pareus, ePanſtrat. Cathol. Tom. 3. lib. 15. cap. 4. pag. 518. Genv. 1626.Daniel Chamier, fLoc. Theolog. Tom. 3. Loc. de Evangel. cap. 4. pag. 437. & cap. 12. pag. 500, 501. Edit. in 4o. Jenae 1618.Joannes Gerrardus, gEnchirid. Relig. Reform. pag. 95. Tom. 1. oper. Lugd. Bat. 1647.Antonius Waleus, hExplicat. Catecheſ. part. 2. Quaeſt. 19. pag. 99, 100. in Tom. 3. ejus Script. Theolog. Heidelberg. Amſtel. 1646. & exegeſis Auguſt. Confeſſ. Art. 5. pag. 43. A…ſtel. 1647.Altingius, iAndreas Rivetus, in Gen. 15. Exercitat. 84. pag. 325. Tom. 1. oper. Roter. 1651.Andreas Rivetus, with innumerable others, write harmoniouſly in the ſame ſtrain.
I will yet add the Teſtimony of our own Whitaker.kCum enim Evangelium nihil aliud ſit, quam enunciatio & declaratio Gratiae, miſericordiae que Dei, quam ſuâ morte Chriſtus promeritus eſt, negari non poteſt illam eſſe maxime Evangelicam Doctrinam, quae hoc beneficium laetum que nuntium pleniſſimè exponit, eam que ob cauſam in Pauli Epiſtolis Evangelium copioſiſſime, & clariſſime doceri, & eſſe Paulum optimum Evangeliſtam. Whitakerus contra Duraeum, lib. 1. pag. 80. Tom. 1. oper. Genev. 1610. Since the Goſpel (ſays he) is nothing elſe but the Narrative and Declaration of the Grace and Mercy of God, which Chriſt merited for us by his Death; it cannot be denied that principally to be the Evangelical Doctrine, which moſt fully expounds this Benefit and joyful Meſſage; and for that Reaſon the Goſpel to be moſt copiouſly and clearly taught in Paul's Epiſtles, and Paul to be the beſt Evangeliſt. He ſcruples not to attribute the Title of Goſpel more to the Epiſtles of that Apoſtle, than to the Sermon on the Mount, tho preach'd by the Saviour of Men; and that on this Account, becauſe in theſe more abundantly are diſplay'd the Myſteries of our Redemption, when the Import of that was to explain and urge Precepts which belong properly to the Law.
But it will be needful to produce one Evidence more, who is the more material, becauſe it is the ſame Perſon whom my Reverend Brother brings as a Witneſs for the Cauſe which he maintains of the Goſpel's bring a Law. It is Gomarus himſelf, who gives this Definition of it;aEvangelium autem hoc modo non incommode definiri poteſt; Doctrina Divina, quâ Areanum Dei Foedus, de gratuitâ ſalute per Chriſtum hominibus in peccatum lapſis annamciatur; & cum electis inchoatur ac conſervatur, ad ipſorum ſalutem, & Dei ſervatoris gloriam. Gomarus, Diſput. 14. Theſ. 25. pag. 52. Tom. 3. oper. Amſtel. 1644. The Goſpel is a Divine Doctrine, in which the ſecret Covenant of God, concerning Salvation out of pure Free Grace by Chriſt, is declar'd to Men fallen into Sin: and with the Elect it is begun, and preſerv'd to their Salvation, and the Glory of God the Saviour. Here he ſpeaks nothing of the Goſpel, but that it is meerly a Declaration of Grace, and the manifeſtation of the ſecret Purpoſes of it which were before hid in God's Heart; when therefore a little after he calls the Goſpel a Law, in the Place cited by my Reverend Brother, he muſt neceſſarily underſtand the word Goſpel in the large extenſive Senſe, as it ſignifies all the ſecond Part of the Bible, not in the ſtrict and propereſt Senſe, as it implies only God's Covenant of Grace diſcovered to Man.
But what need was there that I ſhould mention the Teſtimonies of Men, when Witneſs offers it ſelf from Heaven? At the Birth of our Redeemer, God the Father ſends down his Meſſengers, not only to tell us that his Son was born into the World, but to aſſure us that he brought nothing with him but Grace and Peace, and the Reconciliation of a God before angry, unto loſt and deſperate Rebels. It is thus the Angels, (who certainly with the greateſt Exactneſs diſcharg'd their Commiſſion) without one word of Chriſt's being a new Legiſlator, or coming as a ſecond Moſes to deliver a new Law from Mount Zion, as he did from Sinai, proclaim the Goſpel to be a moſt ſolemn Declaration of God's gracious Deſigns and Purpoſes to Sinners unworthy of his Favour, Luke 2. 13, 14. And ſuddenly there was with the Angel a multitude of the Heavenly Hoſt praiſing God, and ſaying, Glory to God in the Higheſt, and on Earth Peace, good Will towards Men. Thus in the firſt delivery of this glad Meſſage, there is no Voice but of Peace, no ſtounding Claps of Thunder, as from Sinai at the Promulgation of the Law, but the Songs of Angels rejoicing in the reſtor'd Happineſs of Elect Men, their Fellow-Creatures; no affrighting Flaſhes of Lightning, but a ſoft and gentle Brightneſs ſhining from the Face of a reconciled God, and diffuſing it ſelf through the Air without any hurtful or conſuming Flame; Luk. 2. 9. And lo, the Angel of the Lord came upon them, and the Glory of the Lord ſhone round about them, and they were ſore afraid. Tho they were a little aſtoniſh'd at the firſt appearance of ſo ſtrange and unuſual a Sight, yet the Senſe which they had, that it was only an innocent lambent Fire about their Heads; and the encouraging words of the Angel reaſſur'd them, ver. 10, 11. It is not a Judg, but a Saviour who is come into the World; nor are there any Threatnings denounc'd as at the giving of a Law are neceſſary, but they hear Promiſes of Mercy. There is no Sentence of Death given, nor Warrants iſſued out for the Execution of guilty Criminals; but God the Father honours his Son's Birthday with a large and very comprehenſive Act of Pardon. When this his Son, his Solace and Delight in Eternal Ages, before any Creatures made, ſteps down from Heaven, he doth not meerly declare the great Pleaſure and Satisfaction he hath in this glorious God-Man, but he evidenceth how dear this infinitely excellent Perſon is to him, in the moſt ſurprizing Effects of Goodneſs and Grace. He proclaims, that for his ſake only he can regard his Elect of Men with Eyes of Favour and Kindneſs, who in their own Perſons were only Objects of Deteſtation and Abhorrence. And therefore tho he freely lov'd them from Eternity, his Benevolence was never openly publiſh'd till now. As it is only for the ſake of Chriſt, whom God infinitely loves, that he can take any delight in his choſen Children of Men, ſo 'tis not till this his great and adorable Son comes upon Earth, that he proclaims Peace and Goodwill to Men.
Thus God from Heaven, and ſome of the beſt Men who ever liv'd upon Earth, do plainly tell us that the Goſpel is no Law, but a pure Act of Grace. And as God ſent theſe Men into the World to reſtore his Truth, to recover it out of the Darkneſs of Popery, in which the Nations of the Earth had for ſo many Ages loſt themſelves, and been wretchedly deluded by the worſt of Errors, dreſs'd up in the faint Reſemblance of Truth; they were anſwerably faithful to the performance of that Work which God had ſent them to do. They were careful to diſtinguiſh the Goſpel from a Law, and would by no means ſuffer Works, tho inſinuating themſelves under never ſo ſpecious pretences, to invade the Prerogative of Grace. They very well knew (as both aMultos enim inſignes, & pernicioſos errores peperit aequivocatio vocabuli Legis, non rectè diſtincta Monachi transformarunt Doctrinam Evangelii in Legem. Chemnitius Loc. Com. Tom. 2. pag. 4. Edit. in 8o. Francof. 1599.Chemnitius andbHoc enim vere poſſumus affirmare, ignorationem differentiae Legis, & Evangelii, plurimis maximiſ que erroribus occaſionem praebuiſſe, quibus hodie Chriſtiana Religio perturbatur: i. e. For we can truly affirm this, that the Ignorance of the Law and Goſpel, hath afforded Occaſion to the moſt and greateſt Errors with which the Chriſtian Religion is at this Day diſturb'd. Beza Confeſſio, cap. 4. §. 23. pag. 19. Tom. 1. oper. Genev. 1570. Beza inform us) that playing with the Ambiguity of the word Law, confounded Law and Goſpel, laid the Root of the moſt pernicious Errors to ſpring up and overſpread the Church with nothing but Tares, or worſer Weeds, in the room of nourſhing Corn. They were aware that the perplexed Thoughts of Law and Goſpel chain'd together, by the unnatural Mixture gave Birth to that monſtrous Metamorphoſis by which the Monks transform'd the Goſpel into a Law; and as they were not at all ignorant that the proper Remedy to cure theſe diſtemper'd Thoughts, was exactly to diſtinguiſh between the one and the other, they ſutably made a good and ſucceſsful uſe of it: They would give every thing its proper Name ſutable to its Nature. If they ſpoke of Works, they meant a Law preſcribing them, and commanding Obedience under ſevere Penalties; but then in thus thinking, ſpeaking, or writing, the Goſpel never came into their Minds, nor was form'd in their Voice, nor dropp'd from their Pens. But whenever an Idea or Notion of Grace aroſe in their Minds, then indeed the next following Thought was the Goſpel of Chriſt. By thus reducing theſe two Notions into due Rank and Order, they baffled all the ſophiſtical Cavils of the Monks, and afterward of the more cunning Jeſuits, and made War againſt Antichriſt with Succeſs and Victory: for to drive that Man of Sin out of his dark Corners, and hiding-Places, is indeed to conquer him. In purſuing ſuch a Conqueſt, theſe fam'd Divines of the firſt Reformation, once too much ador'd, and now as much deſpis'd, wrote and preach'd the pure ſincere Grace of the Goſpel to the People. It was by this alone Doctrine, unaſſiſted by any humane Policy or Force, that they blew up all the Forts of the dark Papal Kingdom; and conquering all before them, planted the glorious Enſigns of our Bleſſed Lord Jeſus, in the Room of the Roman Standards. Thus Chemnitius, who was a perfect Maſter in the Art of attaquing Antichriſt in her ſtrongeſt Holds; ſince he ſo proſperouſly ſtorm'd and demoliſh'd the Council of Trent, ſhews what were the Inſtruments of this Spiritual Warfare us'd by him that had the greateſt Force.aEt quae alia Lux diſcuſſit denſiſſimas tenebras Regni Pontificii niſi haec praecipuè, quod demonſtratum eſt verum diſcrimen Legis, & Evangelii? Chemnitius, Ibid. pag. 562. What other Light (ſays he) hath diſpers'd the moſt thick Darkneſs of the Papal Kingdom, but this chiefly, the true Difference of the Law and Goſpel before demonſtrated? And this Difference he had ſtated, that the Law conſiſts purely of Works, and the Goſpel of all Grace.
This might be ſufficient to inform us, in what Senſe we are to apprehend the Expreſſions of any of the Reformed Divines, when they give the Name of a Law to the Goſpel: for ſince this ſignifies no more among them than the joyful News of God's Mercy and Love, and his being reconciled to Sinners in the Blood of his Son, the meaning of the Word Law, when attributed to this Goſpel, that it may be ſutable and conſiſtent with ſuch a Notion of it, muſt deſign nothing more than a Doctrine of Grace and Peace. But if I now bring Inſtances, that they tell us in ſo many expreſs words, that when they call the Goſpel a Law, they intend the Word in no other Senſe than this alledg'd, it will clear the puzzled Cauſe, and leave no remaining Doubt of their true Senſe and Meaning. I will not multiply Citations, one or two are enough; and indeed Luther and Calvin are an Army alone.
Luther tells us, aSic omnes Juſticiarii exiſtimant Chriſtum eſſe novum quendam Legiſlatorem, & judicant Evangelium nihil aliud eſſe, quam librum, qui contineat novas Leges de operibus, ut Turcae de ſuo Alcorano ſomniant; ſed ſatis Legum eſt in Moſe. Ideo Evangelium eſt praedicatio de Chriſto, quod remittat peccata, donet gratiam, juſtificet, & ſalvet peccatores. Quod autem praecepta in Evangelio reperiuntur, iſta non ſunt Evangelium, ſed expoſitiones Legis & Appendices Evangelii. Luther. plenior Comment. in Galat. 2. 17. Fol. 42. pag. 1. in Tom. 4. oper.That all Juſticiaries eſteem Chriſt to be a new Legiſlator, and judg the Goſpel to be no other than a Book which contains new Laws concerning Works; as the Turks dream about their Alcoran: But there are Laws enough in Moſes. The Goſpel therefore is a preaching concerning Chriſt, that he forgives Sins, gives Grace, juſtifies and ſaves Sinners. But now that Precepts are found in the Goſpel; thoſe are not the Goſpel, but Expoſitions of the Law, and Appendixes of the Goſpel.
Now any one would think, that this Luther would never call the Goſpel a Law; and yet ſo he doth, expounding a little after the 19th Verſe, and is before cited by me. And in what Senſe he means the Goſpel to have that Name, he informs us plainly, in his Comment on Iſa. 2. 3. Out of Zion ſhall go forth the Law.bQuia de Sion exhibit Lex. Haec eſt cauſa multiplicandae Eccleſiae, & Regni Chriſti ampliandi, praedicatio ſcilicet Evangelii. Promittit enim, hîc novum verbum, niſi enim novam Doctrinam ſignificaret, quid opus erat denuo promittere Legem, quae tot annis antè lata erat? Et manifeſtè ſignificat differentiam quod addit, de Sion. q. d. prius dedi Legem in Sinai, nunc aliam dabo in Sion Monte, quae non erit doctrina operum, ſed Fidei, non Legum, ſed Gratiae, non accuſans ſed conferens remiſſionem peccatorum. Luther. Enarrat. in Eſa. 2. Fol. 292. Pag. 1. Tom. 3. oper. This is the Cauſe (ſays he) of the Multiplication of the Church, and of the Amplification of Chriſt's Kingdom, viz. the Preaching of the Goſpel: For he here promiſeth a new Word. For unleſs he ſignified a new Doctrine, what need was there at length to promiſe a Law, which had been made ſo many Years before? And he manifeſtly ſignifies the difference, in that he adds, out of Zion: As if he ſhould ſay, I firſt gave a Law in Sinai, I will now give another in Mount Zion, which ſhall not be a Doctrine of Works, but of Faith; not of Laws, but of Grace; not accuſing, but beſtowing pardon of Sins, &c.
Calvin alſo agrees with Luther in this: And indeed thoſe two Holy Men, tho they differed in ſome things, yet they very well accorded in the main Subſtance of the Goſpel. They believed on the ſame Jeſus, and lov'd the Truth of his Grace. Calvin likewiſe ſays, that when the Goſpel is called Law, a Doctrine of Salvation is only meant by it; For (ſays he, explaining Iſa. 2. 3.)aNam quum à Lege petenda eſſet pietatis regula, per Synecdochen ejus nomine totam Doctrinam Dei comprehendere ſolebant: quemadmodum etiam ſub Altaris nomine cultum Dei. Calvin. Com. in Eſa. 2. 3. Tom. 4. oper. ſince the Rule of Holineſs is to be fetch'd from the Law, by a Synecdoche they were accuſtomed to comprehend the whole Doctrine of God under that Name, as alſo the Worſhip of God under the Name of an Altar. Now as it would be abſurd to infer, that the Miniſters of Chriſt are Levitical Prieſts, becauſe the Apoſtle ſays, that they ought to be partakers with the Altar, and live by the Goſpel; or to endeavour to prove, that the old Jewiſh Worſhip is yet ſtanding, and that Sacrifices ſhould be offer'd under the New Teſtament, becauſe the Apoſtle ſpeaks of an Altar too, to which Believers came, and of which they have right to eat, Heb. 13. 10. So the way of arguing would be equally impertinent, to conclude from the Goſpel's being nam'd a Law, that it is a Doctrine of Works.
Muſculus alſo tells us how we muſt apprehend the word Law, when made uſe of to ſignify the Goſpel.cNihil enim aliud intelligit per Legem quam Verbum Domini, nec per Zijon quam Hieruſalem; nec poteſt de aliâ Doctrinâ intelligi quam Evangelica. Muſcul. Com. in Eſa. 2. pag. 71. Baſil. 1570. The Prophet (ſays he) underſtands no other by the Law, than the Word of the Lord; nor by Zion, than Jeruſalem. Nor can it be underſtood of any other Doctrine, than what is Evangelical.
And Rodolphus Gualther, explaining what the Apoſtle means when he calls the Goſpel a Law:dUtitur autem Legis vocabulo pro Judaeorum more, de Doctrina loquens, & Legem operum dicit eam Doctrinam, quae nos operibus juſtificari tradit. Legem vero Fidei eam, quae juſtitiam monſtrat in Merito Chriſti, qui ſolâ Fide apprehenditur. Gualtherus Homil. 19. in Epiſt. ad Roman. Fol. 44. pag. 1. Tiguri 1566. After the manner of the Jews (ſays he) he ſpeaking of a Doctrine, uſeth the word Law; and he calls the Law of Works that Doctrine which aſſerts that we are juſtified by Works, but the Law of Faith that Doctrine, which ſhews Righteouſneſs in the Merit of Chriſt, who is apprehended by Faith alone.
When the Holy Ghoſt himſelf, who inſpir'd the Minds, and guided the Pens both of the Prophets and Apoſtles; and not only ſuggeſted things to their Thoughts, but the fitteſt Words too by which to expreſs them: If this holy infallible Spirit, calling the Goſpel a Law, means no other than a Doctrine of Grace; any one would think, that we could not be at a loſs how to underſtand the Word. I need not therefore multiply Inſtances, a few more may ſuffice.
Zacharias Vrſinus, when he calleth the Goſpel a new Form of Law, takes care to direct us to his right Senſe, and punctually tells us, that he means no more by it, than a new Doctrine of Grace. aSignificat ergo novam Dei patefactionem, & novam formam Legis, & cultus expectandam eſſe è Zijone, patefacto nimirum Chriſto, & abrogatis ceremoniis. Sed cum dicat Legem egreſſuram è Zijone, queritur an hoc & ſimilibus locis ſtabiliatur opinio Papiſtarum, qui volunt Chriſtum veniſſe, ut eſſet novus Legiſlator, qui Legem meliorem & perſectiorem proferret, quàm olim lata erat per Moſem, ut ſecundum cum Legem homines deinceps viventes, hâc obedientiâ placerent Deo, & conſequerentur vitam aeternam? Facilis eſt reſponſio ex phraſi uſitatiſſimâ in Scripturâ, quâ nomine Legis tota Doctrina intelligitur.—Fugienda eſt igitur opinio Monaſtica tanquam peſtis, & everſio totius Chriſtianiſmi, & obſcuratio officii & beneficiorum Chriſti, non differens ab Ethnicorum, Judaeorum, Turcarum, & aliarum Sectarum opinionibus de juſtificatione coram Deo. Vrſinus Comment. in Eſa. 2. pag. 63. Tom. 2. oper. Neuſtad. 1589.The Prophet (ſays he, expounding Iſa. 2. 3.) ſignifies that a new Manifeſtation of God, and a new Form of Law and Worſhip, is to be expected out of Zion; that is to ſay, Chriſt being reveal'd, and the Ceremonies aboliſh'd. But when he ſays that the Law ſhall go forth out of Zion, it is queried, Whether by this, and the like Places, the Opinion of the Papiſts is eſtabliſhed, who will have it, that Chriſt came that he might be a new Law-giver, who ſhould publiſh a better and more perfect Law than had been before delivered by Moſes; that Men for the future, living according to that Law, might by this their Obedience pleaſe God, and obtain Eternal Life? The Anſwer is eaſy from this moſt uſual Phraſe in Scripture, by which, under the Name Law, the whole Doctrine is underſtood, &c. Therefore that Monkiſh Opinion is to be avoided, as the Plague and Subverſion of all Chriſtianity, and an obſcuring of the Offices and Benefits of Chriſt; and as not differing from the Opinions of Heathens, Jews, Turks, and other Sects, concerning our Juſtification before God.
Chemnitius alſo gives direction how to underſtand the word Law, when employ'd to denote the Goſpel. bEſt & illa ſignificatio generalis, quando ſub nomine Legis intelligitur univerſa Doctrina divinitus patefacta, ut Pſal. 19. v. 8, 9. & 119. ubi Lex dicitur conſolari, & aedificare corda. Ita de Evangelio loquitur Eſaias, Cap. 2. v. 3. De Sion exibit Lex. Rom. 8. 2. Lex ſpiritus vitae; Rom. 3. 27. Lex Fidei; Gal. 2. 19. Ego per Legem Legi mortuus ſum. Eſt autem Hebraica Phraſis, in quâ Lex foreign ab inſtituendo, & docendo nomen habet. Chemnitius loci Com. Tom. 2. pag. 5. Edit. in 8o. Francof. 1599.That alſo (ſays he) is a general ſignification of the Word, when under the name of a Law, the univerſal Doctrine divinely revealed is underſtood; as Pſal. 19. 8, 9. and Pſal. 119. where the Law is ſaid to comfort and edify Hearts. So Eſa ſpeaks of the Goſpel, Chap. 2. v. 3. The Law ſhall go forth out of Zion. Rom. 8. 2. The Law of the Spirit of Life. Rom. 3. 27. The Law of Faith. Gal. 2. 19. I by the Law am dead to the Law. But it is a Hebrew Phraſe, in which Law foreign Torah, hath its name from Inſtructing and Teaching.
To theſe Antient Worthies, I might add the concurrent Teſtimonies of Modern Divines, who are Orthodox in the Faith: But whereas I might produce many, I will content my ſelf to alledg one, which is that of Whittichius, the preſent Learned Profeſſor of Divinity (if not lately dead) in the Univerſity of Leyden; and who, tho he eſpous'd the New Philoſophy, yet it had no Malignant Influences to infect him with any new-contrived Schemes to ſolve the Phenomena's in Divinity. He in his ſhort, but full and clear Expoſition on the Romans, explaining Chap. 3. ver. 27. tells us what the Apoſtle intends by that Phraſe, a Law of Faith. aUnde jam ſequitur iſtam excluſionem factam eſſe per Legem fidei, quae hîc denotat foreign Doctrinam Fidei, prout ſub novo Teſtamento docetur, ſine obligatione ad ulla opera tanquam cauſam juſtificationis, uti futura fuiſſent opera Legis Moralis perfectè, & conſtanter praeſtita ab Adamo, vel tanquam neceſſarium juſtificationis praerequiſitum. Wittichius Inveſtigat. Epiſt. ad Roman. pag. 150. Lugd. Bat. 1685.The excluſion of Boaſting (ſays he) is made by the Law of Faith, which here denotes, by way of Eminency, the Doctrine of Faith, as it is taught in the New Teſtament, without Obligation to any Works, as the Cauſe of Juſtification, (as the Works of the Moral Law perfectly, and conſtantly perform'd by Adam would have been) or as the neceſſary Prerequiſite of Juſtification.
Well then, when we meet with the word Law, if we would not be impos'd on by the meer Sound of a Word, we muſt carefully view the Text on all ſides, and ſurvey and conſider all its Circumſtances. When what is proper to the Goſpel is attributed to the Law, the word Law is not to be apprehended in the ſtrict Senſe, as ſignifying a Rule of Duty, and threatning Penalties to the Diſobedient; or as importing a Doctrine of Works, but a Doctrine of Grace. Thus when the Law is ſaid to turn the Soul, and to rejoice the Heart, Pſal. 19. 8, 9. ſince theſe are not the Effects of the Law, as a Doctrine of Works; for that rather effects a Senſe of Wrath, than any hope in the Heart of a guilty condemned Sinner; and its Efficacy is more ſuted to wound him with anxious Fears, or tormenting Deſpair, rather than to comfort him, Rom. 4. 15. we muſt by no means conceive a proper Law, conſiſting of Precepts and Menaces, to be meant, but the Doctrine of the Mercies of God in Chriſt, which only can have thoſe Virtues and Influences. And ſo when the Apoſtle too calls the Goſpel a Law of Faith, ſince he makes the Righteouſneſs of the Law oppoſite to the Righteouſneſs which is of Faith, Rom. 10. 4, 5, 6. and Rom. 3. 20, 21, 22. he muſt conſequently mean not a Law in the ſtrict Senſe, not a Doctrine of Works, but of pure Grace. And by this Rule we are to proceed; when we find the Goſpel call'd a Law, we are not to underſtand it in the ſtrict meaning, as a Rule of Duty with a Sanction, which is the proper and peculiar Nature of the Moral Law, but as a revealed Inſtruction to us, what the Mind of God is concerning our Recovery and Salvation by Chriſt. And when we hear of the Precepts and Threatnings of the Goſpel, and read them in that part of the Bible which we call the New Teſtament, whether in the Sermons of our Saviour, or in the Writings of the Apoſtles, we are not to ſurmiſe preſently, that theſe are any Parts of the Goſpel, properly ſo titled, as it is a Word of Grace, and the Doctrine of our Redemption by Jeſus, tho they are contain'd in that Book to which we commonly give that Name: For this would be to perplex our Notions of Things which are entirely diſtinct in their Natures and Idea's, and to jumble them ſo confuſedly together, that we ſhould not be able, upon ſight, to diſcern and know one from the other. For by the ſame Method of proceeding, I might frame an Imagination to my ſelf, and ſtrive to impoſe it on other Men, that the Moral Law is the Goſpel, becauſe there are ſo many Declarations of God's Love to Sinners, of his Mercies to pardon them, and ſo many Promiſes of Grace interſpers'd in the Pſalms and Prophets, and other Books of the Old Teſtament; all which, tho ſo much of the Goſpel be contain'd in it, is ſo frequently call'd the Law, both by Chriſt and his Apoſtles, the Primitive Fathers, and Proteſtant Divines. So that in a Word, as the Promiſes of the Goſpel ſpread through the Books of Moſes and the Prophets, is no Argument to prove the Law to be the Goſpel: So it is as falſe a Demonſtration that the Goſpel is a Law, becauſe there are ſo many Precepts and Threatnings repeated in the Evangeliſts and Epiſtles. All that can be concluded is, that as there are Promiſes in one Volume of the Bible, ſo there are Commands and Menaces in the other: But yet as it is the Goſpel which promiſes Grace in the Firſt, ſo it is the Law which commands and threatens in the Second. And to clear the Equation, it is only needful to bring all the Precepts in both to one ſide, and the Promiſes to another, and then we have diſtinct Law and Goſpel.