The Sum of Christian Religion, Catechism · Part 2 · covenant · Question 19
Queſt. 19. Whence knoweſt thou this?
Anſ. Out of the Goſpel, which God firſt made known in ParadiſeaGen. 3.15. and afterwards did ſpread it abroad by the PatriarksbGen. 22.18. & 12.3. & 49.10. and ProphetscIſa. 5.3. & 42.1, 2, 3, 4. & 43.25. & 45.5, 6, 22, 23. Jer. 23.56. & 31.32, 33, & 33.39, 40, 41. Mic. 7.18, 19, 20. Acts 10.34. & 3.22, 23, 24. Rom. 1.2. Heb. 1.1. ſhadowed it by ſacrifices, and other ceremonies of the lawdHeb. 10.7. Col. 2.17. John 5.46., and laſtly, accompliſhed it by his only begotten SoneRom. 10.4. Gal. 4.4. & 3.24. Col. 2.17..
The Explication.
The order & correſpondence of this queſtion in the ſecond part of the Catechiſm, which the third queſtion in the firſt part thereof.THis nineteenth Queſtion of the Catechiſme, which is concerning the Goſpel, is like to the third: For as there it is demanded, Whence knoweſt thou thy miſery? and anſwer is made; Out of the Law: So here the Queſtion is Whence knoweſt thou thy delivery? the anſwer hereof is, Out of the Goſpel. Seeing then it hath been already ſpoken of the Mediatour, we are neceſſarily alſo to ſpeak of the doctrine in which the Mediatour is declared, deſcribed, and offered unto us: that doctrine is the Goſpel. Afterwards we are alſo to ſpeak of the mean whereby wee are made partakers of the Mediatour and his benefits: that mean is faith. Firſt therefore the common place concerning the Goſpel cometh to be handled, which is fitly annexed to the former doctrine concerning the Mediatour and Covenant between God and men: 1. Becauſe Christ the Mediatour is the ſubject or matter of the Goſpel, which teacheth, who, and what manner of Mediatour this is. 2. Becauſe he is the author and publiſher of the ſame; for it is part of the Mediatours office to publiſh the Goſpel, as it is ſaid, The only begotten, John 1.8.which is in the boſome of the Father, he hath declared him. 3. Becauſe the Goſpel is a part of the Covenant, and the new Covenant is often taken for the Goſpel.
The principall Queſtions are:
1. What the Goſpel is.
2. Whether it be any new doctrine.
3. How it differeth from the Law.
4. What are the proper effects of the Goſpel.
5. Whence the truth and certainty of the Goſpel may appear.
1. What the Goſpel is.
Three ſignifications of the word Goſpel.THe Greek word foreign, for which wee uſe Goſpel, ſignifieth, 1. A joyfull meſſage or news. 2. The ſacrifice which is offered to God for this joyfull news. 3. The reward which is given to him who bringeth glad tidings. Here it is taken for the doctrine or joyfull newes of Chriſt exhibited in th fleſh:Luke 2.10. as, Behold, I bring you glad tidings of great joy, becauſe to you this day Christ is born. There is a difference alſo to be obſerved between the words foreign and foreign for the word foreign is the promiſe of the Mediatour to be exhibited hereafter; How the words foreign and foreign ſometimes differ in Scripture.the word foreign, the tidings of the Meſſias already exhibited. Nevertheleſſe this difference of theſe words is not perpetuall, and it conſiſteth rather in the letter and words themſelves, then in the thing ſignified by the words; for both of them declare the ſame benefits of the Meſſias: but the difference is only in the circumſtance of time, and in the manner of his manifeſtation and exhibiting, as appeareth out of theſe ſayings; Abraham ſaw my day, John 8.56. John 14.6. John 10.7. Epheſ 1.22. …ebr. 13 8. What the Goſpel …and was glad. No man cometh to the Father but by mee. I am the doore, &c. God hath appointed him over all things to be the head to the Church. Jeſus Chriſt yesterday, & to day, &c. Now, The Goſpel is the doctrine revealed in Paradiſe from heaven by the Son of God, the Mediatour, preſently after the fall of mankinde into ſin and death: wherein freedome from ſin, death, and from the curſe and wrath of God, that is, remiſſion of ſinnes, ſalvation, and life everlasting, by and for the ſame his Sons ſake our Mediatour, is of the free grace of God promiſed, and preached to all that beleeve in the Sonne of God, and imbrace repentance: by which doctrine the holy Ghoſt doth forcibly worke in the hearts of the faithfull, kindling in them faith, repentance, and the beginning of everlasting life. Or out of the 18, 19, and 20 Queſtions of the Catechiſme ſuch a definition of the Goſpel is framed: The Goſpel is a doctrine which God firſt made known in Paradiſe, and afterwards ſpread it abroad by the Patriarks and Prophets, ſhadowed it by ſacrifices, and other ceremonies of the law, and laſtly, accompliſhed it by his onelyonly begotten Son; teaching, that the Son of God, even our Lord Jeſus Chriſt, is made of God unto us wiſdome, righteouſneſſe, ſanctification, and redemption; that is to ſay a perfect Mediatour ſatisfying for the ſin of mankinde, and reſtoring righteouſneſſe and life everlaſting to all them who by a true faith are engraffed into him, and doe imbrace his benefits. This definition all the ſummes which are in Scripture delivered of the Goſpel,John 6.70. doe confirme: as, This is the will of him that ſent me, that every man that ſeeth the Son and beleeveth in him ſhould have everlasting life, and I will raiſe him up at the laſt day. …ke 24 47. John 1.17.Through his Name was repentance and remiſſion of ſins to be preached to all nations. The law was given by Moſes; but grace and truth came by Jeſus Chriſt.
By theſe and the like teſtimonies of Scripture it is manifeſt, that both the Law and the Goſpel preacheth repentance; and that the inſtrument whereby God doth work in us repentance or true converſion, is properly the Goſpel. But this order in proceeding muſt be obſerved: Firſt, the Law is to be propoſed, that thence we may know our miſery:What order is to be obſerved in teaching the Law and Goſpel. Then, that we may not deſpair after our miſery is known unto us, the Goſpel is to be taught, which both giveth us a certain hope of returning into Gods promiſed favour by Chriſt our Mediatour, and ſheweth unto us the manner how we are to repent. Thirdly, that after we attain unto our delivery, we wex not careleſſe and wanton, the Law is to be taught again, that it may be the levell, ſquare, and rule of our life and actions.
2. Whether the Goſpel hath been alwayes known in the Church, or whether it be any new doctrine.
The perpetuall continuance of the Goſpel proved.The Goſpel ſometimes ſignifieth the doctrine of the promiſe of grace, and of remiſſion of ſins freely to be given for the ſacrifice of the Meſſias, as yet not manifeſted in the fleſh; and ſometimes the doctrine of the Meſſias already exhibited. In the latter ſenſe and ſignification the Goſpel hath not been of perpetuall continuance, but began with the new Teſtament: In the former meaning it hath alwayes been extant in the Church; for preſently after mans fall it was manifeſted in Paradiſe to our firſt parents, and afterwards ſpread abroad and expounded by the Patriarks and Prophets, and finally, at length conſummated and abſolved by Chriſt, both in the fulfilling or full performance, as alſo in a more cleer declaration of thoſe things which had before time been promiſed in the old Teſtament. This is confirmed, By teſtimonies of Peter, Paul, and Chriſt himſelfe. Acts 10 43. 1 Pet. 1.10 Rom. 1.2. John 5.46.By the records of the Apoſtles, as of Peter; To whom alſo give all the Prophets witneſſe, that through his name all that bele…ve in him ſhall receive remiſſion of ſins. Of the which ſalvation the Prophets enquired and ſearched. Likewiſe of Paul; which (Goſpel) he had promiſed afore by his Prophets in the holy Scriptures. Of Chriſt himſelf alſo ſaying, Had yee beleeved Moſes, ye would have beleeved me, for he wrote of me. By all the prophecies of the Meſsias.The ſame is manifeſted by all the promiſes and prophecies which ſpeak of the Meſſias. This is therefore diligently to be marked becauſe God will have us know, that there was and is, from the beginning of the world unto the end, one onelyonly doctrine and way of ſalvation, which is by Chriſt: Jeſus Chriſt yesterday, and to day, the ſame alſo is for ever. Heb. 13.8. Joh. 14 6. & 5.46.I am the Way, the Truth and the Life; no man cometh to the Father but by me. Moſes wrote of me. How (ſay you) wrote Moſes of Chriſt? 1. Becauſe hee recounteth the promiſes concerning the Meſſias:Why Moſes is ſaid to write of Chriſt. Gen. 12.3. Deut. 10.15. Num. 24.17. Gen 49.10. In thy ſeed ſhall all nations be bleſſed. God ſhall raiſe up a Prophet &c. A Star ſhall riſe out of Jacob. The Scepter ſhall not depart from Judah untill Shiloh come. 2. Becauſe hee reſtraineth theſe promiſes concerning the Meſſias unto a certain family, of which the Meſſias was to be born, and to which afterwards the promiſe of the Meſſias was more and more renewed and revealed. 3. The whole Leviticall prieſthood, and the whole ceremoniall worſhip, as the ſacrifices, the oblations, the altar, the temple and other things which Moſes deſcribed, had a reſpect, and were referred unto Chriſt: yea the kingdome alſo and the kings were a type of Chriſt and of his kingdome: Wherefore Moſes wrote very many things of Chriſt. Object. 1. But Paul ſaith, that The Goſpel was promiſed by the Prophets; Rom. 1.2.And Peter, that The Prophets propheſied of the grace which ſhould come unto us: 2 Pet. 1.10.Wherefore the Goſpel hath not been alwayes. Anſw. Wee accept of the whole reaſon as true, of the Goſpel underſtood and taken in the ſecond ſignification above rehearſed, that is, of the doctrine of the promiſe of grace fulfilled by Chriſt exhibited in the fleſh, and of the evidence of this doctrine: for in former ancient times the Goſpel indeed was not, but was promiſed onelyonly by the Prophets; to wit,How the Goſpel is ſaid to have been promiſed unto the Fathers. 1. As concerning the fulfilling of thoſe things which in the old Teſtament were fore-told of the Meſſias. 2. In reſpect of the more manifeſt knowledge of the promiſe of grace. 3. In reſpect of a more large powring out of the gifts of the holy Ghoſt; that is, the Goſpel then was not the doctrine of Chriſt already exhibited, dead, and raiſed again from the dead, and ſitting at the right hand of his Father, as now it is; but it was a preaching of Chriſt which ſhould hereafter be exhibited, and perform all theſe things. Notwithſtanding, there was a Goſpel, that is, ſome glad tidings of the benefits of the Meſſias to come, ſufficient to the Fathers to ſalvation: according as it is ſaid, Abraham ſaw my day, and rejoyced. To him bear all the Prophets witneſſe, &c. John 8.56. Acts 10.43. Rom. 10.4. and 16.25. Epheſ. 3.5.Chriſt is the end of the Law. Object. 2. The ſame Apoſtle Paul ſaith, that The Goſpel is the myſtery which was kept ſecret ſince the world began: and that, In other ages it was not opened unto the ſons of men. Anſw. This reaſon hath in it a fallacie of diviſion (as Logicians call it) diſ-membring and diſ-joyning thoſe things which are to be joyned: for the Apoſtle in the ſame place preſently addeth, as it is now; which clauſe is not to be omitted, becauſe it ſheweth that in former times it was alſo known, though not ſo plainly, and to fewer ſpeciall men then now it is. It is alſo a fallacy in affirming that ſimply to be ſaid ſo, which was ſo ſaid but in ſome reſpect: for it followeth not that it was ſimply and meerly unknown then, or utterly covered and hidden, becauſe now it is more cleerly, and that by more particular perſons diſcerned; for it was known unto the Fathers, though not ſo diſtinctly known as it is now unto us:The one ſignifieth the promiſe of Chriſt to come; the other the preaching of Chriſt already come. John 1.18. And hither properly belongeth the diſtinction and difference of the words foreign, and foreign above expounded. Ob. 3. The Law was given by Moſes, grace and truth by Jeſus Chriſt: Therefore the Goſpel was not from the beginning. Anſ. Grace and truth did appear by Chriſt exhibited and manifeſted, to wit, in reſpect of the fulfilling of the types, and ful performance, and plentiful application of thoſe things which of ancient were promiſed in the old Teſtament: But hereof it followeth not, that they in the old Teſtament were deſtitute of this grace; for unto them alſo was the ſame grace effectually applyed by Chriſt, and for Chriſt, but being as yet to be manifeſted hereafter in the fleſh; and therefore more ſparingly and faintly then unto us. Whatſoever grace and true knowledge of God was ever in any men, they had it by Chriſt,Joh. 1.18. & 14.6. & 15.5. as the Scripture ſaith, No man hath ſeen God at any time: the only begotten Son which is in the boſome of the Father, he hath declared him unto us. No man cometh to the Father but by me. Without me ye can do nothing. Repl. But hee ſaith, The law was given by Moſes: Therefore not the Goſpel. Anſ. The law is ſaid to be given by Moſes, becauſe this was chiefly belonging to his office, that hee ſhould publiſh the law; though withall he taught the Goſpel, albeit more obſcurely and ſparingly, as hath been already proved; But it was Chriſts chief function to publiſh the Goſpel; albeit he alſo taught the law, but not principally, as did Moſes: for he purged the morall law from corruptions by rightly interpreting it, and did write it by the working of his holy Spirit in the hearts of men; he fulfilled the ceremoniall law, and together with the judiciall law abrogated the ſame.
3. How the Goſpel differeth from the Law.
Four differences between the Law and the Goſpel.THe Law and the Goſpel agree in this, that each doctrine proceeded from God, and that in both of them is entreated of the nature of God, and of his will and works: howbeit, there is a very great difference between them both;1 The Law knowne by the light of nature. Rom. 2.15. In their revealings, or in the manner of their revealing. The knowledge of the Law was graffed and engendred in the minds of men in the very creation, and therefore is known unto all, although there were no more revealing of it: The Gentiles have the effect of the law written in their hearts. The Goſpel is not known by nature, but is peculiarly revealed from heaven to the Church alone by Chriſt our Mediatour:The Goſpel known by the light of grace only. For no creature could have ſeen or hoped for that mitigation of the law touching ſatisfaction for our ſins by another (of which we have before entreated) except the Son had revealed it:Matt. 11.27. & 16.17. John 1.18. No man knoweth the Father but the Son and he to whom the Son will reveal him. Fleſh and bloud hath not revealed it unto thee. The only begotten Son which is in the boſome of the Father, he hath declared him. The law teacheth what we ought to be, but not how we may be as wee ought. The Goſpel teacheth how wee may be.In the very kind of doctrine, or in the ſubject or matters which they deliver; for the law teacheth us what we ought to be, and what we ſtand bound to perform to God; but it adminiſtreth us no ability of performing this duty, neither pointeth it out the means by which we may become ſuch as it requireth us to be: but the Goſpel ſheweth the means whereby wee may be made ſuch as the law requireth: for it offereth unto us the promiſe of grace touching Chriſts righteouſneſſe imputed unto us by faith, no otherwiſe then if it were properly our own, teaching us, that we by this imputation of Chriſts righteouſneſſe, are reputed juſt before God.Matt. 18.28. Luke 10.28. Mark 5.36. The Law ſaith, Reſtore that thou oweſt. Do this and live. The Goſpel ſaith, Only beleeve. The law requireth our righteouſneſs; the Goſpel admitteth of anothers. Levit. 18.5. Matth. 19.17. The Law and the Goſpel are not contrary.In the promiſes: the Law promiſeth life to them that are juſt and righteous in themſelves, or with a condition of our own righteouſneſſe, and perfect obedience performed by us; He that doth them ſhall live in them. If thou wilt enter into life, keep the commandements. The Goſpel promiſeth the ſame life to them that are juſtified by faith in Chriſt, or with condition of anothers righteouſneſſe, to wit, Chriſts, applied unto us by faith. Neither for theſe reſpects are the Law and the Goſpel at ods one with the other: for albeit the Law will that thou keep the commandements, if thou wilt enter into life; yet doth it not ſhut thee from everlaſting life if another fulfill the Law for thee: for it verily ſetteth downe one way of ſatisfying for ſins, namely, by thy ſelfe; but it doth not exclude the other, that is, ſatisfying by another, as hath been heretofore ſhewed. Rom. 3.20. & 4.15. 2 Cor. 3.6. The Law is the miniſtery of death.In effects: The Law without the Goſpel is the letter which killeth, and the miniſtery of death: By the Law cometh the knowledge of ſin. The Law cauſeth wrath, &c. and, The letter killeth. By the letter is underſtood the outward preaching and bare knowledge of thoſe things which we ought to do: for it teacheth indeed our duty, and that righteouſneſſe which God requireth at our hands; but it doth not make us able to performe that righteouſneſſe, neither doth it ſhew us any hope to attain thereunto by another, but rather accuſeth and condemneth our righteouſneſſe. The Goſpel is the miniſtery of life,The Goſpel is the miniſtery of life. and of the Spirit; that is, it hath the forcible operation of the holy Ghoſt adjoyned, and doth quicken; becauſe by it the holy Ghoſt, as by an inſtrument, worketh faith and life in the elect:Rom. 1.15. The Goſpel is the power of God unto ſalvation to every one that beleeveth.
The Goſpel is the preaching of repentance.It was ſaid in the definition of the Goſpel, and in the third difference between the Law and the Goſpel, that the Goſpel requireth both faith and repentance, or new obedience, and ſo is the preaching both of remiſſion of ſins, and of repentance. Againſt this Flaccius Sectaries keep a ſtir, and reaſon after this ſort: Ob. There is no precept or commandement belonging to the Goſpel, but to the Law: The preaching of repentance is a precept or commandement: Therefore the preaching of repentance belongeth not to the Goſpel, but to the Law. Anſ. We deny the Major, if it be generally meant: for this precept is proper unto the Goſpel, that it commandeth us to beleeve it, to imbrace the benefit of Chriſt, and now being juſtified, to begin new obedience, or that righteouſneſſe which the law requireth of us. Repl. Yea, but the law alſo willeth us to beleeve God: Therefore it is not proper unto the Goſpel to command us to beleeve. Anſ.Both the Law and the Goſpel require faith. The Law exhorteth in generall unto faith, and unto ſuch and ſuch works in ſpeciall. Both the Law and the Goſpel commandeth faith and converſion to God, but diverſly; The Law only in generall commandeth us to beleeve God, or to give credit to all his promiſes, commandements, and threatnings, and that with a denouncing of puniſhment except we do it: the Law ſaith, Beleeve every word of God; it willeth therefore that we beleeve and obey this commandement alſo, by which God in the Goſpel commandeth us to return unto him, and to beleeve in Chriſt.The Goſpel exhorteth in ſpeciall unto faith, and in generall unto works. But the Goſpel in ſpeciall and expreſly willeth us to imbrace by faith the promiſe of grace by Chriſt, and to return unto God; that is, ſaith not in generall, Beleeve all the promiſes and denouncings of God, &c. (for that it leaveth unto the Law:) but it ſaith plainly and expreſly, Beleeve this promiſe; to wit, that thy ſins are pardoned thee, and that thou art received of God into favour by and for Chriſt; and return unto God. Further, it exhorteth us both inwardly and outwardly by the holy Spirit, and by the word, That we walk worthy of the Goſpel; that is, do ſuch works as are pleaſing to God; but this it doth only in generall, not preſcribing in particular, Thou ſhalt do this or that, but leaveth this unto the Law: as contrariwiſe it ſaith not in generall, beleeve all Gods promiſes, leaving this to the Law; but in ſpeciall ſaith, Beleeve this promiſe; Fly unto Chriſt, and thy ſins ſhall be forgiven thee.
4. What are the proper effects of the Goſpel.
THe proper effects of the Goſpel are, 1. Faith: becauſe Faith is by hearing, Rom. 10.17. 2 Cor. 3.8. Rom. 1.16.and hearing by the word of God. The Goſpel is the ministration of the Spirit, the power of God unto ſalvation. 2. Through faith our whole converſion unto God, juſtification, regeneration, and ſalvation: for by faith, as by the inſtrument, whole Chriſt, together with all his benefits is received.
5. Whence the truth and certainty of the Goſpel may appear.
THe truth and certainty of the Goſpel appeareth, 1. By the teſtimony of the holy Ghoſt. 2. By the propheſies which have been uttered by the Prophets and other holy men. 3. By the fulfilling of thoſe propheſies, which were accompliſhed in the new Teſtament. 4. By the miracles whereby the doctrine of the Goſpel was confirmed. 5. By the end or property of the doctrine of the Goſpel; becauſe that alone ſheweth the way how to eſcape ſin and death, and miniſtreth ſound comfort unto afflicted conſciences.