Wendelin's "Christian Theology": Doctrine of the Gospel-Offer and the Covenant of Grace

THESIS I:  Hitherto the exhibition of the Mediator.  The application of the same follows, whereby the exhibited Mediator is applied to us for salvation.

THESIS II:  There are two parts of this application, the offer and its acceptance.

THESIS III:  The offer is a blessing of God, wherein by word, and by signs joined with the word, He offers the Mediator to whomever, and in whatever time and manner, seems fitting to Him.

THESIS IV:  The instrumental causes and species of this offer are to be considered.

THESIS V:  The instrumental causes, whereby the Mediator is ordinarily offered, are the word, or the signs joined with the word.

THESIS VI:  The word is the Gospel, which is a doctrine revealed by the Son of God, concerning the restoration of men fallen and chosen unto eternal life through and because of Christ the Mediator, apprehended by true faith.

EXPLANATION:  * I.  In classical authors the Gospel signifies:

(1.)  A good and joyous announcement concerning any pleasing and desired matter, as Augustine testifies.

(2.)  The reward that is given to those bearing joyous news:  as it is evident out of Homer and Cicero.

(3.)  Sacrifice and prayers for a matter successfully conducted:  as one may see in Plato, Xenophon,[1] and Isocrates.[2]

In the Sacred Books in particular it signifies the most joyous possible announcement of the most desired advent of our Redeemer, whether future, or present, or past.

II.  This doctrine was set forth of old, although more obscurely, in the Old Testament by the Son of God, not yet incarnated, by the Patriarchs and Prophets:  who to the people of God announced restoration through and because of the coming Messiah.

In the New Testament, it was most clearly repeated and explained, by the incarnate Son of God, and by His ministers, the Apostles:  who announced to all believers restoration through and because of the Messiah exhibited, or made manifest in flesh.  Therefore, the Gospel is concealed in the Old Testament, but revealed in the New.  And, that the ancients had a shadow, namely, in the sacrifices adumbrating and representing the coming Messiah; and that we have the very body, that is, the expiatory sacrifice offered by the exhibited Messiah:  the Epistle to the Hebrews 10:1, etc., bears testimony.

Let this fourfold distinction between the Gospel and the moral law be observed.  For, the law and the Gospel differ:

(1.)  In the manner of revelation.  The law is known by nature:  the Gospel is not known by nature, but is a mystery, for ages unknown to the Gentiles, but singularly revealed to the Church.

(2.)  In the manner of teaching.  The law teaches that we ought to be righteous, but it does not teach or show the manner, or possible means, whereby we might be able to become righteous.  The Gospel shows the means, whereby we might be able to become righteous and to be freed from the curse of the law, namely, through Christ, apprehended by true faith.

(3.)  In the condition of the promise.  The law promises life, with the condition of proper satisfaction and righteousness furnished by us.  The Gospel promise life, with the condition of satisfaction and righteousness of another, namely, of Christ, applied to us by faith.

(4.)  In effects.  The law drives the sinner to desperation, because it magnifies sin and its punishment, and it does not show any possible means of escape, much less minister strength for escaping.  The Gospel consoles the sinner:  because it shows the means, whereby he might be able to avoid the punishment of sin:  and God’s instrument is also efficacious, whereby He excites faith in us, through which we obtain the remission of sins.

IV.  The Papists teach differently concerning the distinction between the law and the Gospel.  It does not belong to our planned arrangement to pursue all their errors here:  rather our differences are to be asserted, the third among them especially, concerning the condition of the promises.  The Papists teach that the condition of works is common to the law and to the Gospel, which condition, they say, we claim for the law alone.  So that they might confirm their opinion, they allege many passages out of the New Testament, in which they allege are contained Evangelical promises, with the condition of works, Matthew 19:17; 5:20; Romans 8:13, 17; 2 Timothy 2:11; and others.

So that what this assertion of the Papists might contain of truth and falsehood might be made evident, it is to be observed, that the Gospel is mentioned and taken in three ways:

(1.)  Most broadly, for the codex of the whole New Testament, or the whole doctrine of Christ and the Apostles:  in which sense it is generally taken by the Papists.

(2.)  Broadly, for the doctrine both of grace and faith, and of repentance and new obedience, Romans 1:1; 1 Corinthians 9:14.

(3.)  Strictly and properly, for the joyous announcement concerning the gracious remission of sins because of the merit of Christ, apprehended by true faith, Luke 4:18; Matthew 11:5; Romans 1:16; 10:15; Acts 15:7; Galatians 1:6; and elsewhere.

With this distinction set down by way of preface, we set forth our opinion in four assertions.

First:  The Gospel, in whatever way taken, has conditional promises.

The Papists agree with us on this point:  yet not without calumny:  for they feign that we assert absolute Gospel promises.

Second:  The Gospel, most broadly taken, has the promise of eternal life under condition, either of faith alone, or of faith and new obedience together, or of the law perfectly fulfilled in one’s own strength.

The rationale of the assertion is:  That the Gospel, most broadly taken, embraces, not only the Gospel broadly and strictly taken, but also the law itself, or legal sermons.  For Christ preaches, not only concerning the Gospel properly so called, but also sometimes concerning the law:  and so He makes mention, not only of the Evangelical condition and righteousness, but also of the legal; as in Matthew 19:17, if thou wilt enter into life, keep the commandments; Luke 10:28, this do, and thou shalt live.

But to what extent the Gospel has the promise of life under condition, either of faith alone, or of faith and new obedience together, will be evident from what follows.

Third:  The Gospel, broadly taken, has the promise of eternal life under condition of faith and new obedience.

There is no doubt concerning the condition of faith:  nor concerning the condition of new obedience, which is necessarily conjoined with faith.  Whence Hebrews 12:14, without faith no man shall see the Lord.  Romans 8:13, if ye through the Spirit do mortify the deeds of the flesh, ye shall live.

But it is to be observed here, that the condition of new obedience differs from the condition of the law perfectly fulfilled.

The condition of new obedience, which the Gospel broadly taken requires, is not the meritorious cause of the life promised, but a certain required necessity in the salvation of man:  necessary, I say, with respect to presence, not of efficiency and merit.  This is most effectively proven from those passages of Scripture that deny us to be justified by works, concerning which in their own place.

The condition of the law perfectly fulfilled, furnished by men themselves, is the cause of that life:  by and because of which life is granted, or rather is promised as going to be given.  But, since the fulfillment of this condition is impossible for fallen man, something else is needed, namely, the condition of faith, whereby the merit of Christ is apprehended, by and because of which we are freed from the curse of the law, and made heirs of eternal life.

Fourth:  The Gospel, strictly taken, has the promise of eternal life, under the condition of faith alone, John 3:16, whosoever believeth upon him perisheth not, but hath eternal life.  And in verse 36, he that believeth on the Son hath eternal life.  For this is that most joyous announcement concerning the yoke of the curse of the law broken from our necks, and eternal life to be granted freely through Christ.

THESIS VII:  There are three parts of this word:  (1.)  Revelation, whereby God has made the Mediator known; (2.)  Commandment, wherein He commands the revealed Mediator to be embraced by faith; (3.)  Promise, wherein God promises to those that receive the Mediator the remission of sins and eternal life, which are just so many parts of the offer.

EXPLANATION:  The commandment to embrace the Mediator by faith also conjoins repentance:  according to that saying of John the Baptist, Mark 1:15, Repent ye, and believe the Gospel.  Thus God Himself from heaven reveals the Mediator, and commands that He be embraced by true faith, Matthew 17:5, this is my beloved Son, in whom I am well pleased; hear ye Him.  The promise is expressed, John 3:16, God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.

Faith in this place in particular is the habit of assent to the Gospel, concerning Christ, given to us for salvation, and hence also to me.

Repentance is a detestation of wicked life, and a turn to the better.  Whence the parts of repentance are two:  withdrawal from evil, and approach to the good, Psalm 34:14, depart from evil, and do good.  It is evident that this repentance, insofar as it is saving conversion to God, that is, Sanctification begun or continued, pertains to the Gospel:

(1.)  Because it is an effect of Evangelical doctrine.

(2.)  Because the Baptism of repentance, which John preached, Mark 1:4, is not a sacrament of the Law, but of the Gospel.

(3.)  Because the Gospel alone works that sorrow that is according to God, 2 Corinthians 7:10.  But the Law works wrath, Romans 4:15.

(4.)  Because it immediately flows from the remission of sins, insofar as the Gospel is the preaching of the remission of sins and of repentance, Mark 6:12.

THESIS VIII:  The offer, with respect to revelation and commandment, is the same as the external call, whereby God calls men to salvation, by revealing the Mediator, and commanding faith in Him, conjoined with repentance, ordinarily through preachers of the word sent.

EXPLANATION:  I.  The external call, which ordinarily is made through the ministers and preachers of the word, concerns adults, and not the elect alone, even if these primarily, but also reprobates, to whom God also reveals the Mediator, and, should they repent, commands them to expect life from Him:  and that unto this end, that, with the condition of repentance and faith neglected, without which salvation through Christ come to no one, they are made ἀναπολόγητοι or inexcusable, and understand the just cause of damnation.  So also of old God revealed Himself in nature to the Gentiles, to this end, that they might be inexcusable, Romans 1:20.[3]

That this external call, made by the word and preachers of the word, is God’s ordinary means, whereby He kindles faith in the hearts of elect adults, Paul testifies, Romans 10:14, 15, How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent?

II.  Yet a distinction is to be observed here.  The external call ordinarily comes to all elect adults.  The same comes, even if also to reprobates, yet not to all, but only to some:  For many reprobates died in former times, and die even now today, who have never heard, or were able to hear, anything concerning the Mediator Christ, which sort were those that were in former times in the most remote parts or islands of the world, to whom no preachers of the Gospel came; to whom not even the least indications of the smallest rumor concerning the Christ were discovered.  As it is evident concerning the Americans, who were discovered about one hundred and thirty years ago.  There are many peoples of this sort in the world even today.

Before Christ had sent forth His Apostles into the world after His resurrection, of the Gentiles there were exceedingly few called to obtain salvation in Christ the Mediator.  Whence Paul in Ephesians 2:11, 12, Remember, that ye being in time past Gentiles in the flesh, etc., at that time were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.

III.  Those that assert the absolutely universal vocation of all men, reprobates as well as elect, to evince a universal decree of salvation, generally make use of these arguments:

(1.)  Christ sent His Apostles into the world to preach the Gospel to every creature, Matthew 28:19.

Therefore, through the Apostles He called all men and each.

Response:  I deny the consequence, for the following reasons:

1.  If all men and each were called in the times of the Apostles particularly:  yet it would not follow, that before the times of the Apostles all were likewise called.

2.  Not in one day or month did the Apostles travel the whole world, but successively in the space of some years.  Indeed, not even the whole world; the greater part of which was yet unknown at that time.  For nothing is evident concerning the departure of the Apostles into America or the southern regions.  But even in those parts into which they came, doubtlessly man died, before they had heard anything of the Apostles and their doctrine.

3.  If the Apostles in their time particularly had called all and each, yet it would not follow, that also after their times all and each were called.

(2.)  In the Old Testament many formulæ of universal calling occur, especially in the Psalms, as in Psalm 33:8, Let all the earth fear the Lord; and in Psalm 47:1, Clap your hands, all ye peoples, etc.; and in Psalm 49:1, Hear this, all ye peoples, etc.  Thus in the New Testament there is also a formula of this sort, Matthew 11:28, Come unto me, all ye that labour and are heavy laden, etc.

Therefore, the call, even with respect to individuals, is universal:  or all men and each are called to salvation.

Response:  I deny the consequence.  Rationale:  because for the call, of which we treat in this place, the formula of calling, committed to writing in any sacred book, is not sufficient, but it is actually required, that he, whom we say has been called or is called, hear and understand the call, or read it certainly written, or understand it having been read aloud by others.  But how many men have there been in all ages, who never heard anything of those formulæ of the Old and New Testament, not even a hint?  And, if all the Gentiles and each were called by David, why does the Apostle in Ephesians 2:11, 12, say, that they were in time past without Christ, strangers from the covenants of promise, having no hope, and without God in the World.  Why is the calling of the Gentiles by the Apostles treated as something remarkable and new? see Exercitations 71-73.

IV.  A question is raised between us and the Lutherans:  To what end does the external call come to reprobates?

The Lutherans respond, that reprobates are called by God to this end, that they might be made partakers of salvation or eternal life.

We do not approve this opinion:  because by this rationale it follows that God is frustrated in His end:  for reprobates are not made partakers in eternal salvation.  But to be frustrated in one’s end is to be impotent and imprudent.  For, no one of sound mind willingly predetermines that as the end for his action, which he foreknows himself not to be able to achieve, or is not going to achieve.  Therefore, neither of these is able to be affirmed of God without blasphemy.

Squeezed by this difficulty, our adversaries respond, that in the external call God intends the salvation of reprobates, not absolutely, but with a condition, if thy yield to the call, and persevere to the end in obedience.  But, with this condition not posited on the part of reprobates, they deny that God is frustrated in His end.

Response:  1.  No one of sound mind suspends an end, which he earnestly intends, upon a condition, that he foreknows is not going to be fulfilled.  But God foreknows that reprobates are not going to yield to the call, much less persevere in obedience.

2.  No one of sound mind suspends an end, which he earnestly intends, upon means, that no one, except he himself, is able to procure, and which he has decreed in himself not to procure.  But no one except God is able to turn the wills of those called and to move them to obedience, or, as Scripture speaks, to make hearts of flesh out of stony hearts;[4] but in the case of reprobates God does not even wish to do this, since, as experience testifies, He does not do it, and so has not decreed to do it.

Therefore, with the hypothesis of our adversaries standing, it is thus to be pronounced concerning the end of the calling of reprobates:

God in the call intends the salvation of reprobates, under this condition, if He is going to give to them efficacious grace to yield, which He foreknows that He is not going to give.  But who would attribute to the all-wise God an intention of this sort? see Exercitation 74.

To what end, then, you say, are reprobates called?

Response:  So that they might understand what belongs to their duty, and from the awareness of the neglect of duty acknowledge at lest that they suffer just punishments.  God pursues this end:  The Apostles indicates this, Romans 1:20.  God called reprobate Pharaoh to obedience, not so that he might obey, but so that he might be hardened, and not release the people of God, Exodus 4:21; 9:12; 10:20, 27.

V.  Our adversaries offer these exceptions, among others:

(1.)  He that wanted to gather the impious and impenitent of Jerusalem to gather, as a hen might gather her chicks, in calling intends their preservation and salvation.

But Christ wanted to gather the impious of Jerusalem, as a hen gathers her chicks.

Therefore, Christ in calling intends the preservation and salvation of the impious of Jerusalem.

The major is proven:  Because a hen in the gathering of her chicks intends their salvation and preservation.

The minor is proven out of Matthew 23:37.

Response:  The major is denied.  The proof is inconsequent.  For, Christ compares the devotion to and calling of His gathering with the gathering of a hen, not with respect to end, but with respect to effect, if the disposition of those called had corresponded.  Luther here distinguishes the will of Majesty, de servo Arbitrio, pages 165, 166, where he says, God incarnate here speaks:  I am willing, but thou art unwilling:  GOD, I say, incarnate was sent for this, that He might will, speak, do, suffer, for all all things that are necessary for salvation, although He offends a great many, who, either left or hardened by that secret will of Majesty, do not receive Him willing, speaking, doing, and offering, just as John says, etc.  It belongs to this incarnate God to weep, to lament, to groan over the perdition of reprobates:  while the will of Majesty by intention leaves and reprobates certain ones, that they might perish.  Neither ought we to ask why He does so:  but God is to be revered, who is both able and willing to do such things.  See also Augustine’s Enchiridion, chapter 97.  See more things alleged out of Luther in Exercitation 4, § 4.

(2.)  Whom Christ commands to come to Him with the promise of salvation annexed, their calling is intended for salvation.

But He also calls reprobates with the promise of salvation annexed.

Therefore, the calling of reprobates is also intended for salvation.

Response:  I deny the major.  Our adversaries prove it in this way:  If the calling of those, whom Christ calls to Himself, with the promise of salvation annexed, is not intended for salvation; it follows, that the external call differs from the internal intention of the one calling.

But the consequent is false:  Therefore also the antecedent.

Response:  I deny the hypothetical.  For, what God has proposed to do with the calling of reprobates, that He actually does, by the actual call.  But God has also proposed to call reprobates, and, under condition of furnished obedience, to promise to them salvation, so that they might become acquainted with the way of salvation, understand what belongs to their duty, and at last acknowledge themselves to be justly condemned.  The same He also actually call, even indeed to that end, which He has proposed to Himself.

They insist:  He that promises salvation to reprobates under an impossible condition; the furnishing of whose grace He is unwilling to grant, mocks reprobates.

But God, according to our opinion, promises to reprobates salvation, under the impossible condition of furnishing obedience, the furnishing of whose grace He is unwilling to grant.

Therefore, He mocks reprobates:  which is false and impious.

Response:  The major is denied:  the promise of salvation made to reprobates, under an impossible condition, is not mockery, but a denial of salvation, on account of the want of the condition, without which salvation comes to no one, even according to the decree of God.  For, as God in time denies salvation to reprobates, and condemns them because of their impenitence:  so also from eternity He decreed to condemn them because of their impenitence.  The end of the promise is the same as that of the call, concerning which a little before this.

(3.)  God warns all men everywhere, that they should repent.

Therefore, He calls to this end, that they might obey, and might be made partakers of eternal salvation.

The antecedent is proven:  Acts 17:30.

Response:  The consequence is denied.  The rationale:  because in the antecedent, by the words, that they should repent, the end of the proclamation is not signified, but the material, or that which is proclaimed, what the called are commanded to do.

(4.)  The Apostles preach Christ, admonishing and instructing every man in all wisdom, that they might present every man perfect in Christ Jesus.

Therefore, to that end they call every man, that they might make each and every a partaker of eternal life.

The antecedent belongs to Paul, Colossians 1:28.

Response:  We concede the whole:  for, the consequence does not contradict us:  we dispute in this place concerning the end of the external call of reprobates, with respect to God, who from eternity knows every little thing about reprobates:  not with respect to God’s ministers, who do not know reprobates in particulars, and so hope well concerning the salvation of the individuals called.  These are able, without any absurdity, to be frustrated in their end, because they are neither omnipotent, nor omniscient:  God, because of His omnipotence and omniscience, is not able to be frustrated.

(5.)  God invites all men to heavenly banquets, to this end, that they might eat, Isaiah 55:1.

Therefore, the end of the call, even with respect to reprobates, is salvation and eternal life.

Response:  The antecedent is false:  concerning the end of the call nothing is found in the text.  Those that are called are commanded to each:  the end is not expressed.

(6.)  Men are called in one hope of their calling, Ephesians 4:4.

Therefore, the end of the call is one with respect to all those called.

Response:  1.  The antecedent in the writing of the Apostle is not universal:  For, Paul speaks concerning the Ephesians, whom by the judgment of charity he esteemed as elect.

2.  The consequence is denied.  The one hope of the call is one thing, with respect to the ministers calling:  the one end is another thing, with respect to God.

(7.)  God commands that those called be compelled to come in, Luke 14:23.

Therefore, He calls all with the same end.

Response:  The consequence is denied.  God commanded Pharaoh to release the Israelites, and yet He hardened him, so that he was unwilling to let them go.  See John 12:39, 40.

(8.)  God is not a hypocrite.

Therefore, whomever He calls to salvation, their salvation He intends.

Response:  I deny the consequence.  For, God does not wish to appear to will what He does not will (which behavior belongs to hypocrites), but shows to reprobates the reason for the denial of salvation:  Exercitation 75.

VI.  Men are stirred to embrace the call by consideration, (1.)  of the one calling, who is the omnipotent God, to whom we are obliged to hearken in all things, Hebrews 11:8.  (2.)  Of that to which he is called, which is eternal felicity and glory, 1 Peter 5:10; Ephesians 1:18.  (3.)  Of that from which he is called:  which is sin and death, Acts 26:18; Luke 3:7.  (4.)  Of the reason furnished for the call:  which is the grace of God toward His enemies, Romans 5:10; 2 Corinthians 5:20.  (5.)  Of the others, to whom this grace of vocation is denied, 1 Corinthians 1:26.  (6.)  Of the greatness of the guilt that they incur, who despise the call, Matthew 22:7, 8; Luke 4:24.  (7.)  Of the misery, which by this contempt is fetched by the law of retaliation, Provers 1:24-27, etc.

THESIS IX:  The same offer, with respect to the promise of grace and eternal life, under the condition of the fulfilled command, with the return promise of obedience on the part of man, is called the covenant of grace:  which is the gracious disposition of God, whereby through the death of His Son He promises eternal salvation to men, promising in return and rendering the obedience of faith.

EXPLANATION:  I.  The Efficient of this covenant is God; who, induced by His mercy and grace alone, entered into covenant with man, fallen and liable to death, in promising eternal life to him on account of Christ the Mediator, and receiving from the same the promise of obedience.

Concerning this covenant, God speaks in Jeremiah 32:40, I will settle an everlasting covenant with them:  it shall be that I will not turn away from them, to do them good; but I will put my fear in their hears, that they shall not depart from me.  In Hosea 2:19, 20, I will betroth thee unto me forever; I will betroth thee unto me, I say, in righteousness and judgment, and in benignity and mercy:  and I will betroth thee unto me in faith, that thou mightest acknowledge Jehovah.

II.  The Matter is the persons or parties entering the covenant.

(1.)  God, promising life under condition of faith and worship.

(2.)  Men, promising in return faith and obedience.

III.  The Form is the mutual obligation of the parties, according to certain conditions:  indeed, of God, promising the gracious remission of sins and eternal life, on account of the death of His Son:  but of Man, promising faith in Christ and obedience.  This obligation of God’s part is altogether free:  for God was able not to bind Himself to man, but to cast him, liable to eternal death, out of His presence, according to the rigor of the law.  And it is altogether gracious:  because, after the violation of the first covenant, by no law was God obligated any longer to man, and He did not even have any occasion for a new obligation, except His own mercy.  And it is especially this that commends the grace and mercy of God, that He Himself disposes man to the fulfillment of the prescribed condition by grace, not only sufficient, whereby He might be able, but also efficacious, whereby He wills to fulfill the condition:  as it is evident out of the places just now alleged, Jeremiah 32:40, Hosea 2:19, 20.  To which pertains that eminent passage, Philippians 2:13, it is God which worketh in you both to will and to do of His good pleasure.

IV.  The End is:  (1.)  the demonstration of the consummate goodness and mercy of God towards man; (2.)  the eternal salvation of man.

* V.  This covenant of saving grace is not universal, in such a way that with all men and each, who have been from the foundation of the world, and are now, and will be unto the end of the world, it was entered by God.  But it only particular with the people of God and the church:  because not universal is His will to save all and individual men, nor the designation of the Mediator, nor the call, nor grace.  Hence in the Old Testament this covenant was shut up among the Jewish people alone, entered into with Abraham alone and his posterity.  In the New Testament it is indeed diffused among many nations:  yet not among all and each:  because in all ages there have been people that did not ever hear, or were not able to hear, anything concerning this covenant.

It is altogether true, that he is going to be saved, whoever calls upon the name of the Lord in faith:  but how shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher?  How shall they preach, except they be sent? Romans 10:14, 15.

[1] Xenophon (c. 427-355 BC) was a mercenary soldier, who traveled extensively in the East.  He was also an acquaintance and admirer of Socrates.

[2] Isocrates (436-338 BC) was one of the most influential rhetoricians of his day.

[3] Romans 1:20:  “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse (εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους)…”

[4] See Ezekiel 36:26.