A discourse of the true nature of the Gospel demonstrating that it is no new law, but a pure doctrine of grace : in answer to the Reverend Mr. Lorimer's Apology / by Tho. Goodwin ...

CHAP. III. (Book 3)

That by the word Law, when applied to the Gospel, may be understood a Do∣ctrine, prov'd from the signification of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nomos, a Law, as us'd by Grecian Authors, and by the Sacred Writers of the New Te∣stament. Gal. 2. 19. explain'd.

AS I have prov'd, that when the Gospel is named a Law in the Old Te∣stament, according to the signification of the Hebrew word, a Doctrine only may be understood; so if we consider how the Greek word is us'd by Au∣thors who have wrote in that Language, it will appear, that it is with no certainty concluded by my Reverend Brother, from the Gospel's being call'd a Law in the New Testament, that it is a Rule of Works establish'd with Pro∣mises to the Performers, and with Threatnings against the Disobedient.

I know very well that it is inferr'd from the Etymology of the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nomos, a Law, that a Rule of Duty, enacted with a Sanction of Penalty or Recompence, is signified by it. But I know, that as no great weight can be laid on Arguments drawn from an Etymology; so if that de∣rivation of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nomos, Law, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nemo, signifying the distribution of what is due, (which is pleaded) be the most natural, yet nothing can be argued from it: For sutable Doctrine may be distributed a∣mong Men, as well as Rewards and Punishments. But this commonly re∣ceiv'd Derivation is not perhaps the truest: for if we may give Credit to Plato in his own Language, in which he was equally fam'd for Eloquence as for Philosophy and Reason, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nomos, a Law, is more fitly deduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Noos, the Minda 1.1; which as it seems very natural, there want∣ing only the interposition of the Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make it the same Word; so it plainly denotes a Law, in its original meaning, to be a Doctrine or Instru∣ction, of which the Mind is the principal Subject and Seat. There is no need of Criticisms to prove a Truth of the Gospel, and therefore I wave them. I shall neither insist on that Sense which is assign'd to the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nomos, as signifying the Measures of a Verse, or Tuneb 1.2, tho from thence it is probable, the Word was transferr'd to signify the Statutes establish'd among Men, to regulate the Actions of their Lives, since the most antient Laws were written in Verse, that they might be more readily committed unto, and be

more faithfully retain'd in Memory. I need only hint these things, as al∣so that the Greek Tragediand 1.3 useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nomos, Law, to ex∣press the Inclinations and Manners of a Person, to shew that no valid Reason can be rais'd from the meer sound of the word Law, to convince us that the Gospel, when describ'd by that Name, is a Rule of Works with a Sanction since the Word admits of so many other Sgnifications.

I may however urge it as very natural to my Purpose, of proving the Go∣spel to be a pure Doctrine of Grace; that the Septuagint, when they translate those places of Scripture, wherein I have prov'd that the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath this signification, render that word by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nomos, as most fitting to express such a Sense. We may then very well conclude, that the Greek word (when the Gospel is named by it) hath the same Sense in the New Testament, as the Hebrew had in the Old.

We answerably find that the Doctrine of Salvation by Christ, as revealed in the Old Testament, is expressed by this Name, John 12. 34. The People an∣swered him, We have heard out of the Law, that Christ abideth for ever: and how saist thou, The Son of Man must be lift up? Who is this Son of Man? Where not the Decalogue, or Levitical Book of Statutes is intended, but the Doctrine concerning the Redeemer to come; as appears from those Texts in Psal. 110. 4, 5. Isa. 9. 6. to which John 12. 34. hath a manifest regard. It is then plain from this Place of the Evangelist, that among the Jewish Peo∣ple, when our Saviour lived on Earth, not only Exodus and Leviticus, but the Instructions which they had concerning their so much desir'd and expected Messiah, and Salvation by him, in any of the Books of the Old Testament, were call'd and known by the Name of a Law.

And to this common Notion of the People, according to which they nam'd the whole Doctrine reveal'd by God, whether it were Precepts or Promises, a Law, the Apostle Paul accommodates his way of writing, in stiling the Gospel a Law, in Rom. 3. 27. (which I shall afterwards more fully vindicate from my Reverend Brother's imposed meaning) and in Gal. 2. 19. which I now shall consider.

These are the Apostle's Words, Gal. 2. 19. For I through the Law am dead to the Law, that I might live unto God. He writes to the Galatians, among whom it was a prevailing Opinion, that tho Christ had abated the too rigo∣rous observation of the Law of Works, yet Justification was to be obtain'd by some lower degrees of Obedience. To shew them how opposite this Do∣ctrine was to the Gospel preach'd by him, the Apostle tells them what were the Experiences of his own Soul; I am dead, says he, to the Law of Works,

and have not the least Heart to seek Justification by it. And how was he thus mortified to the Law of Works? What, by a new Law of Works lower'd to more moderate Conditions? No; for such an one would rather have che∣rished and encouraged the Life of his Hopes in his own Obedience. By the Law then, that is, by the pure Doctrine of Grace in the Gospel revealing Christ's Righteousness as that alone by which a Sinner can be justified, the Apostle is quite deaden'd as to any hopes of Justification by his own Righteousness, and hath not the least motion in his Soul to seek it in that manner.

What very much weighs with me, is, That Luther (who so excellently hath wrote on this Epistle, and who successfully prevailed against the Errors of An∣tichrist, about Merit of Works, by subverting the great Foundation of them, which is this Assertion of the Gospel's being a milder Law of Works) inter∣prets the Apostle to mean by that Law, which had such a mortifying Efficacy upon him, the pure Doctrine of Grace in the Gospel.a 1.4 The Law of the Decalogue (says he) did bind me, against it I have now another Law, viz. of Grace, which is not a Law to me, neither binds me, but frees me. But it is a Law against the damning LAW. THIS it binds, that it may no longer bind me. If Luther thus calls the Gospel a Law, signifying no more by that Name than a pure Doctrine of Grace; it is no wonder that others of the Re∣formed Religion, cited by my Reverend Brother, call it so too, tho not in his Sense; but designing Luther's Meaning, who ruin'd the greatest Strength of Popery, by denying the Gospel to be a new Law of Works, and by asserting it on all Occasions to be meerly a Doctrine of Grace.

But it is not the Authority of this Great Man which solely prevails with me; the Design and Scope of the Apostle in this second Chapter of his Epistle to the Galatians, hath the greatest Force to perswade me, that by the Law which made him dead to the Law of Works, he intends the sincere and unmuddied Doctrine of free Justification by Christ's Righteousness alone. His Design is plainly to refute an Error prevailing among the Galatians; who tho professing the Gospel, and to be justified by Faith in Christ, yet would make this Gospel to be a new Law, exacting Works as necessary to Justification. He answera∣bly disclaims every Law of Works, whether the old Jewish, or that new Evangelical One so lately invented among these Christians, and made to look with the polish'd and smooth Face of the Gospel. He excludes the Obser∣vances of any Duties, or any Act of Obedience, from having an Interest in our Justification, assigning the whole Business of it to Faith alone; ver. 16. Knowing that a Man is not justified by the Works of the Law, but by the

Faith of Jesus Christ: even we have believed in Jesus Christ, that we might be justified by the Faith of Christ, and not by the Works of the Law; for by the Works of the Law shall no Flesh be justified. It is thus he demonstrates this Proposition, [That we are not justified by the Works of any Law] That they who were Jews, to whom the Law was more especially given, yet they having been instructed by the Doctrine of Grace, that they could not be justi∣fied by Obedience to the Law; and having by the Gospel, which brings in a better Righteousness, been convinc'd of the Defects of their own; and there∣fore knowing that God had not appointed any Law whereby he would justi∣fy a Sinner, they answerably had believed on Christ, that so according to the Doctrine of the Gospel they might be justified by his Righteousness alone. This is undoubted that we must be justified by some Righteousness or other; not by our own, for then Justification would be by the Works of a Law; and so our Faith in another's Righteousness would be insignificant, and to little or no purpose: For why should we entirely trust in another Person, for that which we could so well accomplish our selves? If then not our own, it must be Christ's Righteousness only that can have this desir'd Effect; and knowing this by the Law or Doctrine of the Gospel, we have (says the Apostle) for this very purpose believ'd on Jesus. This, without any Shuffles or intricate Windings, is the plain Sense of this 16th Verse. And among other Causes which morti∣fied in him, and the other Believers, any Inclinations to seek Justification by the Law, Pareus numbers the Doctrine of the Gospel, as that which had the strongest and most efficacious Influencea 1.5. It is now then very agreeably, that the Apostle says of himself, That this Law or Doctrine of Grace had made him dead to the Law of Works, but alive unto God. What is it to be dead to the Law? To renounce it in the Matter of our Justification, to be freed from its galling Yoke of Servitude and Bondage, whereby it keeps guilty unbe∣lieving Sinners perpetually under the Tortures of slavish Fears and amazing Terrors. To be dead to the Law, is to disclaim our Justification by Works of our own, and not to trust in any Obedience which we can perform to it; and being convinced that it condemns and dooms us to Death, not to seek Life by it any more, and no longer to have the least Commerce with it in the Affairs of our Justification: or to be dead to the Law, is no more to be ob∣noxious to its condemning Sentence, in that it cannot exact from thee its threaten'd Punishments; tho indeed as a Rule of Duty it always unalterably requires Obedience. To be dead to the Law, is no longer to be under its Dominion and Reign, as it is a Covenant of Works. Thus a King hath no Authority over a Subject, whom Death hath transported out of his Territories into the Regions of another World; nor can the Power of the Greatest reach

beyond the Confines of the Grave. In all these Meanings the Apostle asserts himself to be dead to the Law: And what was it made him so? What! but the Law or Doctrine of Grace revealed in the Gospel, which so happily in∣structed him in the knowledg of free and compleat Justification by Christ. This Sun no sooner riseth, but all those little wandering Stars, which as false Lights had before so wretchedly misled him, do set presently; and all his na∣tural and rooted Inclinations, to seek Justification by the Works of the Law, lessen, and at last wholly vanish and disappear at the glorious Appearance of the Sun of Righteousness, who comes with healing in his Wings. All those treacherous Hopes which he repos'd before in his Obedience to the Law, in the severe Observance of its Precepts, and strict Performances of Duties, are ut∣terly extinguished; and all the Sparks of them being quite dead, do not scat∣ter any longer the least Glimmerings in his Soul. Thus the Law, or Doctrine of the Gospel, teaching him, how that Christ his Surety being made under the Law for him, hath redeem'd him from its Curse, answered all its Demands, and silenced every Accusation, hath stopp'd its Mouth, and taken away its Strength; and not only so, but depriv'd it of Life as well as Voice: the A∣postle's Mind being thus illuminated with the Light of his new Law, or Hea∣venly Doctrine, to know more than ever he did before, that Christ hath slain the Law as it is a Covenant of Works, as well as the Enmity which Sin had caused between God and miserable Sinners; he accordingly looks on the Law as a dead Thing, which can neither hurt in respect to Condemnation, nor do him any good as to Salvation and Life. He answerably regards it with o∣ther Eyes than before; and his former Zeal and Affection he had to it for the Purposes of Justification, are not only abated, but extirpated out of his Heart; not meerly cool'd and damp'd, but perfectly quench'd and dead.

Now then that the Gospel is called a Law by the Apostle, not in the strict Sense, as importing Works of any kind, but as a meer Doctrine of Grace, is evident from all these Effects which it produc'd. It perfectly mortified him to a Law of Works, and therefore could not be one it self, unless we can ima∣gine that the Apostle became dead, as to seeking Justification by the Works of any Law whatever; and that no otherwise than by giving entertainment to, and putting himself under the Conduct of a new Law of Works; which things do not seem very well to agree.

And that by Law, when the Gospel is so nam'd in this Gal. 2. 19. the A∣postle means a pure Doctrine of Grace, and not a more moderated Law of Works, appears from ver. 21. I do not frustrate the Grace of God: for if Righteousness come by the Law, then Christ is dead in vain. It is as if he should have said,

However others despise the Grace of God, and think it too mean and ignoble to owe their Life to it, it shall be my great Zeal to magnify it, to illustrate its Glory, and to pay unto it the highest Honour. However others are Obstacles to its Progress, and endeavour to put a stop to its Victo∣ries

and Triumphs, or attempt to render all its Power and Force vain and in∣effectual, yet for my part I will neither say nor do any thing to frustrate it; and none of my Actions, nor any Article of Doctrine which I teach, shall in the least degree have such a Tendency. I will not let fall a Word, which may but seem to lessen or disparage the Favours of my blessed Redeemer, who lo∣ved me, and gave himself for me. And can there be a greater Slight, than when he hath done, and suffered so much to save me, not to rest satisfied with his Undertaking and Work as compleat, but to be solicitously endeavouring how to supply the Deficiencies, and to perfect it my self? To esteem Christ as insufficient, is certainly to despise him in the highest measure, and he doth not suffice mea 1.6, if I join my own Righteousness to his, or add Works done by me in Obedience to any Law unto his great Performances: Nay, if I should assert Righteousness to come by any Law, whether New or Old, I should dishonour Christ so much as to insinuate, that he died very unwisely or unadvisedly: For what could be more unadvised, than to come and suffer all sorts of Miseries, and at last to expire in Torments, and that only to the Purpose of effecting what might have been done very well without such ex∣pence of his inestimable Blood? For if by my Obedience to some Law I may be justified, and the Works of that can be my Righteousness, why should Christ die? or to what purpose was he obedient, since no other Ends of his Death and Obedience are assigned, but the Justification of a Sinner? And if this Business can be effected by this Sinner's own Works of what Nature so∣ever, the Blood and Righteousness of Christ comes in uncalled for, and when there is no great or urgent need of themb 1.7. But far be it from me to defeat the Designs of the God of all Grace, to misprize the greatest Fa∣vours which can be bestowed upon a Creature, or to darken and obscure the Glory of the Grace it self; and therefore I am firm to it, and will unmove∣ably maintain it, that Righteousness comes by no Law whatever; nor are Sin∣ners

justified by the performance of any Conditions in obedience to it. And therefore when I before, ver. 19. call'd the Gospel a Law, you must by no means understand it to be a soften'd and milder Law of Works, but a Doctrine of Grace; in which Sense I also us'd the word Law in my Epistle to the Ro∣mans; where I call the Gospel a Law of Faith, Rom. 3. 27.

Thus I have endeavour'd to give briefly the Apostle's Sense in this Text, which proves his Meaning in the other, where he calls the Gospel a Law, that he understands only a Doctrine of Grace by that Word.

Notes

• a 1.1

  Plato de Leg. lib. 12. pag. 957. Tom. 2. oper. Edit. Serrani, 1578.
• b 1.2

  Etymol. Magnum, in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. pag. 159. Tom. 4. oper. Edit. Du Val. Par. 1639.
• d 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sophocles in Ajace, pag. 33. Edit. H. Stephan. 1568.
• a 1.4

  Lex Decalogi ligabat me, contra illam nunc habeo aliam Legem scilicet gratiae quae non est mihi Lex, ne{que} ligat, sed liberat me; est autem Lex contra damnatricem Legem; hanc ligat, ut amplius non possit me ligare. Luther. Com. plenior in Gal. 2. Ed. An. 1538. Fol. 45. pag. 2. Tom. 4. oper. Jenae 1611.
• a 1.5

  Pareus in Gal. 2. 19. in part. 2. oper. exeget. Calvin. in Gal. 2. 19. Eilhardus Lu∣binus in Gal. 2. 19. in Tom. 1. Exercit. Theol. in Epistolas. Francof. 1612.
• a 1.6

  Nihil tam apertum, quia si per Legem potuisset homo justificari, Christum non oportuerat mori. Sed quia Lex dare remissionem peccatorum non poterat, ne{que} secun∣dam mortem detriumphans expoliare captivis, quos tenebat causa peccati, idcirco Chri∣stus mortuus est, ut ea praestaret, quae Lex non poterat, ac per hoc non gratis mortuus est. Mors enim ejus justificatio peccatorum. Ambros. in Gal. 2. pag. 327. in Tom. 5. oper. E∣dit. Froben. Basil. 1538. Non debeo illi esse ingratus, qui me tantum dilexit, ut pro me etiam moreretur; abjecta enim est gratia, si sola non sufficit. Comment. in Gal. 2. Incert. Aut. sed Antiqui inter opera Hieronymi. Fol. 216. pag. 2. Tom. 9. Edit. Froben. Basil. 1526.
• b 1.7

  Those Errors with which Crellius the Socinian hath corrupted this Text, when he asserts the Gospel to be a new Law, and that to be justified by our Faith, as our Evangelical Obedience to it, is not excluded here by the Apostle. This Fundamental Error of Socinianism, is excellently refuted by Cocceius, whom I would have transcribed, had the design'd brevity of this Discourse permitted it; I therefore refer the Learned Reader to that Author himself. Cocceius in Gal. 2. 21. in Tom. 4. oper. Amstel. 1673.