Questions 19–20

This 19. question of the Catechisme, which is, cōcerning the gospel, is like to the third. For as that, so this also sheweth, that our deliuerance by the Mediator is knowen & learned out of the gospel. Seeing then it hath beene alreadie spoken of the Mediator, we are necessarily also to speake of the doctrine in which the Mediator is declared, described, and offered vnto vs. That doctrine is the gospell. Afterwardes wee are also to speake of the meane, whereby we are made partakers of the Mediatour: that meane is Faith. First, therefore the common place concerning the Gospel commeth to be handled, which is fitly annexed to the former doctrine concerning the Mediator & Couenant between god & men. 1. Because Christ the Mediatour is the subiect or matter of the Gospel, which teacheth, who, & what maner of Mediator this is. 2. Because he is the Autor and publisher of the same: For it is part of the Mediators office to publish the gospel, as it is said Ioh. 1.18. No mā hath seen god at any time: the only begottē son, which is in the bosome of the father, he hath shewed him. 3. Because the gospel is part of the couenant, & the new couenant is often taken for the gospel.

The principall questions are, 1 What the gospel is. 2 Whether it hath bin alwaies knowen. 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 maie appeare.

1 WHAT THE GOSPEL IS

The greek word 〈 in non-Latin alphabet 〉, for which we vse Gospel, signifieth 1. A ioiful message or news: 2. The sacrifice which is offered to god for this ioiful news. 3. The reward which is giuen to him who bringeth these glad tidings. Here it is takē for the doctrin which intreateth of Christ: because it declareth ioiful things, euē our deliuery frō sin & death, or remissiō, & life euerlasting. There is a difference also to bee obserued betweene the word 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉. This word 〈 in non-Latin alphabet 〉 signifieth the doctrine concerning Christ now manifested: and is a cleare declaration of things done, or of the promises nowe fulfilled, by the Messias being manifested. But 〈 in non-Latin alphabet 〉 is the promise and as it were a certaine shadowing out or a darke expressing of things to be fufilled by the Messias, who was after to bee manifested, and so is it more obscure. The Gospell (for so we interprete 〈 in non-Latin alphabet 〉) is of the new Testament, & the fulfilling of the promises of the old Testament. Neuertheles this difference of these words is not perpetuall, neither consisting in the thing it selfe. For both of them declare the same benefites of the Messias: but the difference is onely in the circumstance of time, & in the maner of his manifestation & exhibiting. Joh. 8. Abraham saw my daie and was glad. Ioh. 14.5. No man commeth to the father but by me.

Now the Gospell is the doctrine made manifest of God by his Sonne the mediatour presently after the fall of mankind into sinne and death,¹ promising all beleeuing and repentant sinners remission of sinnes, and their receiuing into fauour, and life euerlasting, freely to be graunted through and for his sonne the Mediatour: By which doctrine the holie ghost doth forcibly kindle and worke in the hartes of the chosen, faith, repentaunce, and the beginning of euerlasting life. Out of the 18. 19 & 20. questions of the Catechisme, such a definitiō of the Gospel is framed: The gospel is the doctrin cōcerning Christ, deliuering & teaching that he is made of god (vnto all those who are ingraffed into him by a true faith, and do imbrace his benefites) wisedome, righteousnes, sanctification, & redemption: which doctrine was reuealed of god, first in Paradise by his son, & afterwards propagated by the Prophets, shadowed by the sacrifices and ceremonies of the law: and lastly fulfilled and accomplished by Christ. Both which definitions, all the summes which are in scripture deliuered of the Gospel doe confirme: as Joh. 6.40. This is the will of him that sent me, that euerie man that seeth the sonne and beleeueth in him should haue euerlasting life: And I will raise him vp at the last day. Act. 13.38. Through his name was repentaunce and remission of sinnes to be preached to all nations. Luc. 24 47. He commandeth his disciples to preach faith & repentance. Ioh. 1.17. The law was giuen by Moses, but grace came by Christ. By these and the like testimonies of the scriptures it is manifest that both the law and the gospel preacheth repentance: and that the instrument, whereby god doth worke in vs repentaunce or true conuersion, is properly the gospel. But this order in proceeding must bee obserued. First the law is to be proposed, that thence wee may know our miserie. Then,² that wee may not dispaire after our miserie is knowen vnto vs, the Gospel is to bee taught which both giueth vs a certaine hope of returning into Gods promised fauour by Christ our Mediatour, and sheweth vnto vs the maner how we are to repent. Thirdly, that after we attaine vnto our deliuerie, we bee not careles and wanton. Againe, the lawe is to bee taught, that it may bee the leuil, squire and rule of our life and actions.

2 Whether the gospel hath beene alwaies knowen

The gospel, that is, the doctrine concerning the promise of grace through Christ our Mediatour, is not newe, but hath alwaies beene extant in the Church.³ For presently after mans fall it was manifested in Paradise: but consummated and absolued by Christ; both in the fulfilling or ful performance, as also in a more cleare declaration of those things which had before time beene promised in the olde Testament. This is confirmed by the records of the Apostles: as of Peter, Act. 10.43. To him also giue all the Prophets witnes, that through his name all that beleeue in him shall receiue remission of sinnes. 1. Pet. 1.10. Of the which saluation the Prophets haue inquired and searched. Likewise of Paul, Rom. 1.2. Which (gospel) he had promised afore by his Prophets in the holie scriptures. Of Christ himselfe also, saying, Joh. 5.46. Had yee beleeued Moses, ye woulde haue beleeued me; for he wrote of me. The same is manifest by all the promises and prophecies, which speake of the Messias. This is therefore diligently to bee marked, because God will haue vs know that there was, & is, from the beginning of the world vnto the end, one onely way of saluation. Joh. 1. In him was life, and the life was the light of men. Ioh. 10.28. I giue vnto them eternal life. Ioh. 8.56. Abraham saw my day, and was glad. Gen. 12.3. In thy seede shal all Nations bee blessed. Iohn. 10.7. I am the doore. Iohn. 14.6. I am the way, the truth and the life. No man commeth to the father but by mee. Ephes. 1.22. God hath appointed him ouer al thinges to bee the head to the Church. Hebrewes. 13.8. Christ is yesterdaie, and to daie. Iohn. 5.46. Moses writ of me. Now Moses writ of Christ.⁴ First, Because he recounteth the promises concerning the Messias. Gen. 12.3. In thy seede shall al nations be blessed. Deutronom. 18.11. God shall raise you vp a Prophet. Numb. 24.17. A starre shall rise out of Jacob. Secondly, he restraineth the promise concerning the Messias vnto certaine persons, of whom hee was to bee borne: By which afterwardes the promise of the Messias was more and more renewed and reuealed. Thirdly, The whole Leuitical Priesthood, and ceremoniall worship had a respect and were referred vnto Christ, as the Sacrifices, the immolations, the altars, the temple. Yea the kingdome also, and the kings were a type of the kingdome of Christ. Wherefore Moses writ many things of Christ.

1 Obiection. But Paul saith, that the Gospel was promised by the Prophets: and Peter saith, that the Prophets did foreshew the grace which should come vnto vs: wherefore the Gospell hath not beene alwaies. Aunswere. The Antecedent of this reason is to bee distinguished. The Gospel was promised, and the grace and fauour to come was foreshewed: it is true. First, as concerning the fulfilling of those thinges, which in the olde testament were promised to come. Secondly, In respect of the more manifest knowledge of the promise of grace. Thirdly, In respect of a more large pouring out of the giftes of the holie Ghost. Wherefore the whole reason wee accept of, as true, if by the Gospell they vnderstand the doctrine of Christ alreadie exhibited & raised from the dead, sitting at the right hand of his Father, and giuing aboundantly giftes vnto men. But wee denie it, as the worde Gospell is taken for the very promise it selfe of grace, remission of sinnes, regeneration, glorification, freely to be bestowed for the Mediatours desert, and merit. For this grace was also promised & truely proffered in the old testament to all beleeuers, for Christs sake, but who was hereafter to come & to be exhibited; as the same grace is yeelded vnto vs for the same Christ, but who is alreadie come and exhibited. John. 8.56. Abraham sawe my day, and was glad. Act. 10.43. To him giue all the Prophetes witnesse. Rom. 10.4. Christ is the end of the Law.

Obiection. 2. Paul Ephes. 3.5. saith, That in other ages the gospell was not opened vnto the Sonnes of men. Aunswere. This reason is a fallacy of diuision (as the Logicians call it) in dismembring or diuiding those thinges which are to bee ioined: or otherwise, it is a fallacie, in affirming that simply to bee saide so, which was so said but in some respect. For the Apostle in the same place presently addeth, as it is nowe. For now, that is, the Messias beeing manifested, the gospell is much more clearely discouered, and deriued and spread to many more, than it was in the old Testament. It was therefore knowen vnto them who liued of olde: though not, in so simple sort as vnto vs.

3 Obiection. The Lawe was giuen by Moses, grace and truth came by Christ, Iohn 1.17. Therefore the gospell was not from the beginning. Aunswere. Grace and truth did appeare by Christ exhibited and manifested, to witte, in respect of the fulfilling, and full and plentifull perfourmance of those thinges which were promised in the old Testament. But hereof it followeth not, that they in the old Testament were destitute of this grace. For vnto them also was the same grace effectually applied by Christ and for Christ, but beeing as yet to be manifested in the flesh, and therefore more sparingly. Whatsoeuer grace and true knowledge of God was euer in any men, they had it by Christ. John 1.18. No man hath seene God at any time, the only begotten son, which is in the bosom of the father, he hath declared him. Reply. But hee saith, The Law by Moses: therefore not the gospel. Answere. The consequence is of no force which is inferred from the manner of handling a thing to the thing it selfe. As, Moses doth comprise and deliuer the gospell in dark and sparing maner: Therefore he doth not at al meddle with it: This consequence is not of force. For the Law is said to be giuen by Moses: because this was chiefly belōging to his office, that he should publish the law: though withall hee taught the gospel, albeit more obscurely & sparingly. For the promises of grace are intermingled with the law: and al the rites of the old testamēt haue a significatiō & a testificatiō of the grace of the gospell, which grace was bestowed on beleeuers for christ, who shal hereafter be manifested. But it was christs chiefe functiō to publish the Gospel, albeit he also taught the law. For he purged the moral Law from corruptions, by rightly interpreting it, and did write it by the woorking of his holy spirit in the harts of men, abrogating the Law ceremonial and iudicial.

3 How the Gospel differeth from the Law

Although in the doctrine both of the Lawe and of the Gospell is entreated of the nature of God, and of his wil and workes: yet is there very great difference between both.⁵ They differ, 1. In their reuealings, or in the maner of their reueiling. The Law is knowen by nature, that is, knowledge of the Law was graffed and ingendered in the mindes of men in the very creation, and therefore knowen to al, although there were no other reueiling of it. Rom. 2.15. They haue the effect of the Law written in their harts.⁶ The gospel is not knowen by nature, but is peculiarly reuealed to the Church alone, by the Sonne our Mediatour. For no creature could haue seene or hoped for that mitigation of the Law, and the way howe to recouer out of punishment, except the sonne had reueiled it. Matth. 11.27. No man knoweth the father but the Sonne, and hee to whome the Sonne wil reueile him. Matth. 16.17. Flesh and blood hath not reueiled it vnto thee. Iohn 1.18. The sonne which is in the bosome of the father, he hath declared him. Secondly, they differ in the verie kind of doctrine, or in the subiectes or matters which they deliuer. For the Law teacheth what we ought to bee, to wit, perfectly conformed vnto God:⁷ but yet it dooth not make vs to be such. But the gospell sheweth the meanes, whereby wee maie bee such, euen by the imputation of anothers righteousnesse, and the inchoation or beginning of newe obedience, whereby we are conformed to God in Christ. The Lawe saith, Restore that thou owest: doe this and liue: The Gospell saieth,⁸ beleeue CHRIST, thy debt is payed: the grace of the holy Ghost is purchased, whereby hee that is regenerated may perfourme the Lawe. 3. They differ in the promises. The Lawe promiseth euerlasting life, but with a condition of perfect righteousnesse or obedience to bee perfourmed of vs. Hee that dooth them shall liue in them. If thou wilt enter into life, keepe the commaundements &c. The gospel promiseth euerlasting life, with a condition also of perfect righteousnesse, but which is perfourmed by another, though yet imputed vnto vs by faith. The Law promiseth life to those who yeelde obedience, or are righteous in themselues. The gospell promiseth vnto sinners remission of sinnes and life euerlasting freely to be giuen for the satisfaction of Christ, apprehended of them by a true faith, that they be penitent or begin new obedience. The gospel therefore requireth of vs only a true faith, whereby we may embrace Christs perfect righteousnesse freely imputed to beleeuers, yea Christ himselfe together with all his benefits bestowed of mere grace vpon vs. Neither for these respects are the Law and the gospell at ods one with the other. For albeit the Lawe will, that thou keepe the commaundementes, if thou wilt enter into life: yet dooth it not shutte thee from euerlasting life, if another fulfill the Lawe for thee. For by setting downe the one way of satisfieng for sinnes, it doth not exclude the other, to wit, of satisfieng by another, which way the gospel declareth vnto vs. Now we cannot make satisfaction by another, that is, by Christ, except by faith wee cloth our selues with his perfect righteousnesse. The gospell therefore commaundeth vs to haue faith, and with-all to repent from our hearte: for faith cannot stande without true repentance.

4 They differ in effectes. The Lawe is the ministerie of death,⁹ and killeth. Because by it selfe without the Gospell, it is only the letter, that is, the outwarde preaching, and bare knowledge of those thinges which we ought to doe. For it teacheth indeede our duety, and that righteousnesse, which God requireth at our handes: but it dooth not make vs able to perfourme that righteousnesse, neither dooth it shewe vs any hope to attaine thereunto by another; but rather accuseth and condemneth our vnrighteousnesse. Fleshe hardely bearing this, is angrie and rageth against GOD himselfe, and is in despaire.¹⁰ The gospell is the ministerie of life and of the spirit, that is, it hath the forcible operation of the holy Ghost adioined, and doth quicken. For this is the instrument of the holy Ghost, which hee properly vseth, to kindle faith in vs, whereby wee, who before were dead, are againe quickned and receiue strength to perfourme the Lawe. For thorough faith in Christ our Mediatour, the Lawe ceaseth to bee vnto vs the ministery of Death, and is become spirituall, that is, the instrument of the holie GHOST, whereby hee forcibly mooueth our heartes to serue God.

¹¹It was said, in the definition of the Gospell, and in the third difference betweene the Law and the Gospell, that the Gospell requireth both faith and repentaunce or newe obedience, and so is the preaching both of remission of sinnes and of repentaunce. Against this Flacius Sectaries keepe a sturre, and reason after this sort: There is no precept or commaundement belonging to the Gospell. The preaching of repentaunce is a precept or commaundement. Therefore the preaching of repentaunce belongeth not to the Gospell, but to the Lawe. Aunswere. We deny the Maior, if it bee generally meant.¹² For this precept is proper vnto the Gospell, That it commandeth vs to beleeue it, to embrace the benefit of Christ, and now being iustified to begin that righteousnes which the Lawe requireth of vs. Wherefore the Gospell is the preaching of repentaunce: because it willeth sinners, yeelding them hope to obtaine pardon thorough and for CHRIST, to returne vnto GOD. It sheweth them the way howe to exercise true repentaunce, and beginneth it in their hearts by the force of the holy Ghost. These thinges are not doone by the Lawe, but by the Gospell onely. They reply. Yea but the Lawe also willeth vs to beleeue, and commaundeth conuersion. Therefore it is not proper to the Gospell: or else the Gospell is not diuerse from the Lawe. Aunswere. Both the Law and the Gospell commaundeth faith and conuersion to God; but diuersly. The Lawe dooth it onelie in general, because it commaundeth vs to beleeue euery woord of God,¹³ that is, all the promises, commaundements, and threatninges of God, deliuered either in the Lawe, or in the Gospell, and that with a denouncing of punishment, except wee doe it. The Lawe saith, Beleeue euerie woorde of God: it willeth therefore, that we beleeue and obey this commaundement also, by which God in the Gospell commaundeth vs to returne vnto him, and to beleeue in Christ. But the Gospell in speciall, and expresly willeth vs to embrace by faith the grace promised vs in Christ, and to returne vnto God: that is, it saith not in generall, Beleeue all the promises and denouncinges of God, &c. For this it leaueth vnto the Law: but it saith plainely and expressely, Beleeue this promise, to wit, that thy sinnes are pardoned thee, and that thou art receaued of God into fauour, by and for Christ, and returne vnto GOD. Further, it exhorteth vs both inwardely and outwardely, by the woord and Sacramentes, that wee walke woorthie of him, that is, doe such woorkes, as are pleasing to GOD: but this it dooth onely in generall, and therefore sendeth vs backe vnto the Lawe, which in particular and distinctly declareth, what that righteousnes, or obedience, or workes are, which God requireth of vs.

4 What are the proper effectes of the Gospell

The proper effectes of the gospell are 1. Faith. Roman. 10.17. Faith commeth by hearing. 2. Corint. 3.8. The gospell is the ministery of the spirite. Rom. 1.16. The gospell is the power of God vnto saluation to euerie one that beleeueth. 2. Our whole conuersion vnto God, iustification, regeneration, and saluation, which are the effects of Faith. For by Faith as by the instrument whole Christ together with all his benefits is receiued.

5 Whence the truth and certainty of the gospel maie appeare

The truth and certainty of the gospell, that is, of the promise of grace appeareth, 1. By the testimony of the holy ghost. 2. By the prophecies which haue bin vttered by the Prophets and other holy men. 3. By the fulfilling of those Prophecies, which was 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 death and sinne.

Question, 20. & 21. of Faith

¹⁴THese two questions are necessarily annexed to the former concerning the Mediator Christ, & the gospel. For without this Doctrine of faith, neither the Mediator, neither the preaching of the gospell are profitable to anie, but rather encrease and aggrauate their condemnation. For albeit the satisfaction of our Mediatour Christ for our sinnes be most perfect, and God doth testifie in his gospell, that hee will accept it for righteousnesse, & for it receiue men into fauour: yet notwithstanding all are not freed from miserie, but they only who beleeue the gospell, and also doe apply the merit of Christ vnto themselues by a true faith. For of that condition is Christes righteousnesse made ours, if wee receiue it: now that receiuing is the act and worke of faith alone, that is, faith only is the mean, whereby we are made partakers both of Christ himselfe, and of all his benefites. Wherefore we are diligently to learne out of Gods word, what is the nature, and what the propertie of faith.

¹⁵1 Obiection. Grace exceedeth the sinne of Adam. If therefore for the sinne of Adam al men are cast away: much more by the grace of Christ, all and not beleeuers onlie are saued. Aunswere to the Antecedent: Grace exceedeth and is aboue sinne, in respect of the sufficiencie of the satisfaction; not in respect of the application thereof. Wherefore, that al are not saued through the satisfaction or obedience of Christ, the fault thereof sticketh in men themselues, and is to bee ascribed vnto the vnbeleeuers, who embrace not the grace of Christ offered, but like vngratefull men reiect it. But in the beleeuers onlie doth god obtaine his end and purpose, when as they bee thankefull vnto God, receiue the benefites of god by a true faith, and celebrate and magnifie them in their whole life.

2 Obiection. Whomsoeuer Christ hath fully satisfied for, they are to be receiued of god into fauor: For so doth the Justice of god require. But Christ hath fullie satisfied for all the sinnes of all men. Therefore al men are to be receiued of god into fauor: or, if this be not doone, god shall be vniust, or somwhat is derogated from christs merit. Aunswere. The Maior proposition beeing vnderstoode simply and without any limitation, is false. All are receiued into fauor, for whom Christ hath satisfied, to wit, if they apply the satisfaction of Christ vnto themselues by beleeuing and resoluing, that they are for that his satisfaction accepted of god, Joh. 3.16. So god loued the world, that he gaue his Sonne, that whosoeuer beleeueth in him, might haue euerlasting life. And hereof it appeareth, wherefore all are not saued, euen because all doe not apply by faith Christes satisfaction vnto them; and god will haue examples to remaine not only of his mercy in his chosen, but of his Iustice also in the reprobate. This would not be, if al, without making of difference, were saued.

Obiection. Adam by one sin made al subiect to condemnation, but Christ doth iustifie only some.¹⁶ The force therefore is greater of sin to condemne, than of the satisfaction of Christ to saue. Auns. We deny the consequence of this argument: because the efficacie and excellency of the satisfaction of Christ, is not to bee esteemed, by the multitude of them who are thereby saued, but by the greatnesse of the benefit it selfe. For it is a greater work to deliuer and saue euen one from euerlasting death, than to make all men by one sin guiltie of euerlasting death. For be it that Christ should saue euen but one man. 1. It was necessarie that hee shoulde paie in a finit time, a punishment in greatnesse and valewe infinit, not only for that one sinne of Adam, but for other infinite sinnes which followed it, of which euery one also deserue infinit punishment. 2. It was required also, that he should purge and take away not onlie that originall & birth-sinne, but also infinite others. 3. and should restore in vs a perfect conformitie with god. Wherefore the grace of Christ in sauing euen one man doth in infinit manner exceed the sinne of Adam. Againe, that al are not saued by Christ, the cause lieth not in the force and excellency of his satisfaction, or in the merit of Christ: for this in it selfe is a sufficient and ful worthie ransome, for the expiating of al the sinnes of al men: but the fault rather is in men, who do not as much as applie vnto themselues by a true faith Christs merit, as they doe apply vnto themselues the sinne of Adam, both by beeing borne in it, and consenting vnto it, and in fostering it. For the grace of God is not narrower, or of a straiter compasse than sinne, in respect of the sufficiencie of Christes satisfaction, but in respect of the sufficiency of the application thereof, which is required of men. For God will not so shewe his mercie, as that he will not also exercise his iustice.

Now the reason, why God doth impute for perfect righteousnesse the merit of Christ to beleeuers onely, and restoreth saluation vnto them, is, for that in them alone he obtaineth the end both of his creation, & also of his deliuerie & iustification, euen his praise and glorie. For they only agnise this benefit of GOD, and yeeld thanks vnto him for it: the rest despise it.

Footnotes

1. The definition of the Gospel. ↩

2. What order is to be obserued in teaching the law and the Gospel. ↩

3. The Gospel published in Paradise. ↩

4. Why Moses is saide to write of Christ. ↩

5. The law knowen by the light of nature. ↩

6. The Gospel knowen by the light of grace onelie. ↩

7. The law teacheth what wee ought to bee, but not how we may bee, as wee ought. ↩

8. The Gospel teacheth how wee may bee. ↩

9. The law, the ministery of death. ↩

10. The Gospell, the ministery of life. ↩

11. The Gospel is the preaching of repentance. ↩

12. The recalling of sinners vnto God is proper vnto the Gospel. ↩

13. Both the lawe and the Gospel require faith. ↩

14. The necessitie of the true doctrine of Faith. ↩

15. Grace is greater than sinne in respect of the sufficiencie of Christes satisfaction, not in respect of the application thereof. ↩

16. The force of Christes satisfaction is seene not in the multitude of them who are saued, but in the greatnes of the benifit. ↩