Zacharias Ursinus was one of the primary authors of the Heidelberg
Catechism.
This article can be found in the exposition of question and
answer 19 of this same catechism in Ursinus’
“Commentary on the Heidelberg Catechism,” pp. 101-106
(P & R, English Translation 1851).
The electronic edition of this preface was scanned and edited by Shane Rosenthal.
It is in the public domain and may be freely copied and distributed.
Pagination has
been retained for purposes of reference.
The term gospel signifies, 1. A joyful
message, or good news. 2. The sacrifice which is offered to God for this good
news. 3. The reward which is given to him who announces these joyful tidings.
Here it signifies the doctrine, or joyful news of Christ manifested in the
flesh; as “behold, I bring unto you good tidings of great joy, for unto you is
born this day in the city of David, a Saviour, which is Christ the Lord.” (
The words επαγγελια and ευαγγελια
are of a somewhat different signification. The former denotes the
promise of a mediator that was to come; the latter is the announcement of a
mediator already come. This distinction, however, is not always observed; and is
rather in the words than in the thing itself; for both denote the same benefits
of the Messiah, so that the distinction is only in the circumstance of time, and
in the manner. of his appearance, as is evident from the following declarations
of Scripture: “Abraham saw my day, and was glad.” “No man cometh to the Father
but by me.” “I am the door, by me if any,” etc. “God hath appointed him head
over all things to the church.” “Jesus Christ, the same yesterday, today, and
forever.” (
The gospel is, therefore, the doctrine which
the Son of God, our Mediator, revealed from heaven in Paradise, immediately
after the fall, and which he brought from the bosom of the Eternal Father; which
promises, and announces, in view of the free grace and mercy of God, to all
those that repent and believe, deliverance from sin, death, condemnation, and
the wrath of God; which is the same thing as to say that it promises and
proclaims the remission of sin, salvation, and eternal life, by and for the
The following passages of Scripture confirm
this definition which we have given of the gospel: I This is the will of him
that sent me, that every one which seeth the Son, and believeth on him, may have
everlasting life, and I will raise him up at the last day.” “And that repentance
and remission of sin should be preached in his name, among all nations,
beginning at Jerusalem.” “The law was given by Moses, but grace and truth came
by Jesus Christ.” (
The gospel sometimes signifies the doctrine concerning the promise of grace, and the remission of sins to be granted freely, on account of the sacrifice of the Messiah, who had not as yet come in the flesh; and then, again, it signifies the doctrine of the Messiah as already come. In the latter sense, it has not always been, but commenced with the New Testament. In the former sense, however, it has always been in the Church; for immediately after the fall it was revealed in Paradise to our first parents — afterwards it was published by the Patriarchs, and Prophets, and was at length fully accomplished, and revealed by Christ himself. The proofs of this are the following:
1. The testimony of the Apostles. Peter says,
“To him gave all the prophets witness, that through his name, whosoever
believeth in him shall receive remission of sins.” “Of which salvation the
prophets have inquired, and searched diligently.” (
2. The promises and prophecies which relate to the Messiah, establish the same thing.
This must, therefore, be carefully noticed,
because God will have us know that there was, and is from the beginning to the
end of the world, only one doctrine, and way of salvation through Christ,
according to what is said, “Jesus Christ the same yesterday, today, and for
ever.” “I am the Way, the Truth, and the Life; no man cometh to the Father but
by me.” “Moses wrote of me.” (
Objection 1. Paul declares the gospel was
promised through the prophets; and Peter says that the prophets prophecied of
the grace that should come unto us. Therefore the gospel has not always been.
Answer: We grant that the gospel has not always been, if we understand by it the
doctrine of the promise of grace as fulfilled through the manifestation of
Christ in the flesh, and as it respects the clearness and evidence of this
doctrine; for in ancient times the gospel was not, but was only promised by the
prophets: 1. As concerning the fulfillment of those things which, in the Old
Testament, were predicted of the Messiah. 2. In regard to the clearer knowledge
of the promise of grace. 3. In respect to the more copious outpouring of the
gifts of the Holy Spirit; that is, the gospel then was not the announcement of
Christ already come, dead, risen again, and seated at the right hand of the
Father, as it now is; but it was a preaching of Christ, who would at some future
time come, and accomplish all these things. Nevertheless, there was a gospel,
that is, there was a joyful announcement of the benefits of the Messiah that was
to come, sufficient for the salvation of the ancient fathers, as it is said,
“Abraham saw my day, and rejoiced.” “To him gave all the prophets witness.”
“Christ is the end of the law.” (
Objection 2. The apostle Paul says, the
gospel was the mystery which was kept secret since the world began, and that in
other ages it was not made known to the sons of men. (
Objection 3. The law came by Moses, grace and
truth by Jesus Christ. Therefore the gospel has not always been known. Answer:
Grace and truth did indeed come through Christ, viz, in respect to the
fulfillment of types, and the full exhibition and copious application of those
things which were formerly promised in the Old Testament. But it does not follow
from this, that the ancient fathers were entirely destitute of this grace: for
unto them also the same grace was applied by, and on account of Christ, who
would subsequently appear in the flesh, although it was given in smaller
measures
But it is said, the law was by Moses; therefore the gospel was not by him. Answer: This is so declared, because it was the principal part of his, office to publish the law; yet he also taught the gospel, because he wrote and spoke of Christ, although more obscurely, as has been shown. But it was the peculiar office of Christ to publish the gospel, although he at the same time taught the law, but not principally, as did Moses: for he took away from the moral law the corruptions and glosses of false teachers — he fulfilled the ceremonial law, and abrogated it, together with the judicial law.
The gospel and the law agree in this, that they are both from God, and that there is something revealed in each concerning the nature, will, and works of God. There is, however, a very great difference between them:
1. In the revelations which they contain; or,
as it respects the manner in which the revelation peculiar to each is made
known. The law was engraven upon the heart of man in his creation, and is
therefore known to all naturally, although no other revelation were given. “The
Gentiles have the work of the law written in their hearts.” (
2. In the kind of doctrine, or subject
peculiar to each. The law teaches us what we ought to be, and what God requires
of us, but it does not give us the ability to perform it, nor does it point out
the way by which we may avoid what is forbidden. But the gospel teaches us in
what manner we may be made such as the law requires: for it offers unto us the
promise of grace, by having the righteousness of Christ imputed to us through
faith, and that in such a way as if it were properly ours, teaching us that we
are just before God, through the imputation of Christ’s righteousness. The law
says, “Pay what thou owest.” “Do this, and live.” (
3. A the promises. The law promises life to
those who are righteous in themselves, or on the condition of righteousness, and
perfect obedience. “He that doeth them, shall live in them.” “If thou wilt enter
into life, keep the commandments.” (
4. They differ in their effects. The law,
without the gospel, is the letter which killeth, and is the ministration of
death: “For by the law is the knowledge of sin.” “The law worketh wrath; and the
letter killeth.” (
Objection: There is no precept, or commandment belonging to the gospel, but to the law. The preaching of repentance is a precept. Therefore the preaching of repentance does not belong to the gospel. but to the law. Answer: We deny the major, if it is taken generally; for this precept is peculiar to the gospel, which commands us to believe, to embrace the benefits of Christ, and to commence new obedience, or that righteousness which the law requires. If it be objected that the law also commands us to believe in God, we reply that it does this only in general, by requiring us to give credit to all the divine promises, precepts and denunciations, and that with a threatening of punishment, unless we do it. But the gospel commands us expressly and particularly to embrace, by faith, the promise of grace; and also exhorts us by the Holy Spirit, and by the Word, to walk worthy of our heavenly calling. This however it does only in general, not specifying any duty in particular, saying thou shalt do this, or that, but it leaves this to the law; as, on the contrary, it does not say in general, believe all the promises of God, leaving this to the law; but it says in particular, Believe this promise; fly to Christ, and thy sins shall be forgiven thee.
The proper effects of the gospel are:
1. Faith; because “faith cometh by hearing,
and hearing by the word of God.” “The gospel is the ministration of the Spirit.”
“The power of God unto salvation.” (
2. Through faith, our entire conversion to God, justification, regeneration and salvation; for through faith we receive Christ, with all his benefits.
The truth of the gospel appears:
1. From the testimony of the Holy Ghost.
2. From the prophecies which were uttered by the prophets.
3. From the fulfillment of these prophecies, which took place under the New Testament dispensation.
4. From the miracles by which the doctrine of the gospel was confirmed.
5. By the testimony of the gospel itself; because it alone shows the way of escape from sin, and ministers solid comfort to the wounded conscience.