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 expressed 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 established 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 comprised, we may be assured that these truly venerable Persons for Learning, as well as Piety, and the true Knowledge 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 compiled the Confession of Faith, which was subscribed by seven Protestant Princes of Germany, and the Senates and Magistrates of two Cities, and presented to Charles V. Emperor, An. 1530. after having declared 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,^a That God, not for our Merits, but on the account of Christ justifies those who believe that they are received into favour for Christ's sake. And in the Apology for that Confession published by Melanchthon, the Gospel is described, that it is properly the Promise of Pardon of Sins, and of Justification on Christ's Account.

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,

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 complete System of gracious Promises to us, that we shall possess all these inestimable Blessings in Christ. And he very suitably a little after says,^a 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 composed on purpose to clear himself of those vile Aspersions which the clamorous Monks perpetually bawled 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, encouraged all manner of Licentiousness and Villainies. To vindicate himself, he compiled, and sent this Discourse to Pope Leo the Tenth, Anno Dom. 1520. before there was an open Rupture^b 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 composed with mature deliberation: For he would not write like an enraged Man against Popery before War was proclaimed, 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.

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,^a

Philippus Melanchthon, 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 mere Doctrine of Grace. Having first inferred, 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. ^cFor it is necessary (says he) that the Precepts and Pardon of Sin be discriminated, and that a ⟨p. 30⟩Difference be put between Precepts and Promises, and also between the Promises of mere 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 Reconciliation 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 Melanchthon 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 show.

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.

John Calvin, to mention whose Name sufficeth, without attempting to give the Character which he deserves, whenever he speaks of the Gospel, forms no other Notion of it, than as merely a Doctrine of Free Grace^a 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 offered 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 mere Fiction. ^bThey 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.

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 Grace^a 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. ^bThey 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.^c The Sum of the Gospel (says he) ⟨p. 31⟩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:^a For whereas (says he) the Gospel propounded by Moses under Legal Figures, &c. was therefore published 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 revealed; one which concerns merely 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;^b 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 famed Reformers of Religion in Switzerland, joins his Testimony to that of Beza, in asserting the Gospel to ⟨p. 32⟩be a pure Doctrine of Grace unmingled with Law or Works.^a The Gospel (says he) is defined 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.

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 ⟨p. 32⟩be a pure Doctrine of Grace unmingled with Law or Works.^a 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.

1. aEvangelium ergo ab omnibus ferè definitur ad hunc modum. Evangelium est verbum bonum & suave, testimoniumque 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.Evangelium ergo ab omnibus ferè definitur ad hunc modum. Evangelium est verbum bonum & suave, testimoniumque 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.

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 suffered 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 involved. 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 described 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 shows 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 assigned 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. ^bBut 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 ⟨p. 33⟩he ascends higher, and tells us,^† 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.

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.

To these I might add a Cloud of other Witnesses, to evince that it was the Faith which universally obtained among all the Reformed Churches in several Nations, and was earnestly maintained by all the Protestant Writers against the Papists, that the Gospel, in the peculiar Nature of it, is no other than a System of Promises, a Discovery of God's Mercy and Grace in Christ, and a Proclamation of Free Pardon and Justification.^a Lambertus Danaeus, ^bMartinus Chemnitius, ^cOsualdus Myconius, ^dDavid Pareus, ^eDaniel Chamier, ^fJoannes Gerrardus, ^gAntonius Waleus, ^hAltingius, ⁱAndreas Rivetus, with innumerable others, write harmoniously in the same strain.

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.^a Lambertus Danaeus, ^bMartinus Chemnitius, ^cOsualdus Myconius, ^d

I will yet add the Testimony of our own Whitaker.^k 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 preached by the Saviour of Men; and that on this Account, because in these more abundantly are displayed the Mysteries of our Redemption, when the Import of that was to explain and urge Precepts which belong properly to the Law.

I will yet add the Testimony of our own Whitaker.^k 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.

1. kCum enim Evangelium nihil aliud sit, quam enunciatio & declaratio Gratiae, misericordiaeque Dei, quam suâ morte Christus promeritus est, negari non potest illam esse maxime Evangelicam Doctrinam, quae hoc beneficium laetumque nuntium plenissimè exponit, eamque 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.

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;^a The Gospel is a Divine Doctrine, in which the secret Covenant of God, concerning Salvation out of pure Free Grace by Christ, is declared to Men fallen into Sin: and with the Elect it is begun, and preserved to their Salvation, and the Glory of God the Saviour. Here he speaks nothing of the Gospel, but that it is merely 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 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;^a 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.

1. 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.

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 discharged 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 restored 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 astonished 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 ⟨p. 35⟩words of the Angel reassured them, ver. 10, 11. It is not a Judg, but a Saviour who is come into the World; nor are there any Threatenings denounced 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.

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,

When this his Son, his Solace and Delight in Eternal Ages, before any Creatures made, steps down from Heaven, he doth not merely 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 surprising 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 loved them from Eternity, his Benevolence was never openly published 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.

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 lived 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, dressed 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 ^aChemnitius and^b 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 nourishing Corn. They were aware that the perplexed Thoughts of Law and Gospel chained together, by ⟨p. 36⟩the unnatural Mixture gave Birth to that monstrous Metamorphosis by which the Monks transformed the Gospel into a Law; and as they were not at all ignorant that the proper Remedy to cure these distempered Thoughts, was exactly to distinguish between the one and the other, they suitably made a good and successful use of it: They would give every thing its proper Name suitable 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 formed in their Voice, nor dropped 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 famed Divines of the first Reformation, once too much adored, and now as much despised, wrote and preached 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 attacking Antichrist in her strongest Holds; since he so prosperously stormed and demolished the Council of Trent, shows what were the Instruments of this Spiritual Warfare used by him that had the greatest Force.^a What other Light (says he) hath dispersed 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.

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.^a 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.

1. aEt quae alia Lux discussit densissimas tenebras Regni Pontificii nisi haec praecipuè, quod demonstratum est verum discrimen Legis, & Evangelii? Chemnitius, Ibid. pag. 562.

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 suitable 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 alleged, it will clear the puzzled Cause, and leave no remaining Doubt of their true ⟨p. 37⟩Sense and Meaning. I will not multiply Citations, one or two are enough; and indeed Luther and Calvin are an Army alone.

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 ⟨p. 37⟩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, ^aThat 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.

1. 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.

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.^b 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.

1. 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.

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 loved 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 ⟨p. 38⟩Isa. 2. 3.)^a since the Rule of Holiness is to be fetched 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 offered 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 named a Law, that it is a Doctrine of Works.

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 ⟨p. 38⟩Isa. 2. 3.)^a 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,

Musculus also tells us how we must apprehend the word Law, when made use of to signify the Gospel.^c 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.

1. cNihil enim aliud intelligit per Legem quam Verbum Domini, nec per Zijon quam Hierusalem; nec potest de aliâ Doctrinâ intelligi quam Evangelica. Muscul. Come. in Esa. 2. pag. 71. Basil. 1570.Nihil 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.

And Rodolphus Gualther, explaining what the Apostle means when he calls the Gospel a Law:^d 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 shows Righteousness in the Merit of Christ, who is apprehended by Faith alone.

And Rodolphus Gualther, explaining what the Apostle means when he calls the Gospel a Law:^d 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.

1. 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.

When the Holy Ghost himself, who inspired 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.

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 Ursinus, 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 ⟨p. 39⟩more by it, than a new Doctrine of Grace. ^aThe 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 revealed, and the Ceremonies abolished. 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.

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 ⟨p. 39⟩more by it, than a new Doctrine of Grace. ^aThe 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 employed to denote the Gospel. ^bThat 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 [Greek or Hebrew] Torah, hath its name from Instructing and Teaching.

Chemnitius also gives direction how to understand the word Law, when employ'd to denote the Gospel. ^bThat 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 〈non-Latin alphabet〉 Torah, hath its name from Instructing and Teaching.

To these Ancient Worthies, I might add the concurrent Testimonies of Modern Divines, who are Orthodox in the Faith: But whereas I might produce ⟨p. 40⟩many, I will content my self to allege one, which is that of Whittichius, the present Learned Professor of Divinity (if not lately dead) in the University of Leiden; and who, tho he espoused 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. ^aThe 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 performed by Adam would have been) or as the necessary Prerequisite of Justification.

To these Antient Worthies, I might add the concurrent Testimonies of Modern Divines, who are Orthodox in the Faith: But whereas I might produce ⟨p. 40⟩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. ^aThe 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.

1. aUnde jam sequitur istam exclusionem factam esse per Legem fidei, quae hîc denotat [Greek or Hebrew] 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.

Well then, when we meet with the word Law, if we would not be imposed on by the mere 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 threatening 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 suited 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 called 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 Threatenings of the Gospel, and read them in that part of the Bible which we ⟨p. 41⟩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 contained 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 interspersed in the Psalms and Prophets, and other Books of the Old Testament; all which, tho so much of the Gospel be contained in it, is so frequently called 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 Threatenings 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.

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.