Chapter 2

CHAP. II.

That the word Law is of a various and doubtful meaning. From the original Signification of the Heb. [Greek or Hebrew] it is proved, that then the Gospel is called a Law in the Old Testament, no more is intended than a Doctrine. This is evinced and confirmed from the Interpretation of several Scriptures, Psal. 1. 2. Psal. 19. 7. Psal. 119. 97, 98, &c. Jer. 31. 33. Isa. 2. 3. Micah 4. 2.

That the word Law is of a various and doubtful meaning. From the original Signification of the Heb. 〈non-Latin alphabet〉 it is proved, that then the Gospel is called a Law in the Old Testament, no more is intended than a Doctrine. This is evinc'd and confirm'd from the Interpretation of several Scriptures, Psal. 1. 2. Psal. 19. 7. Psal. 119. 97, 98, &c. Jer. 31. 33. Isa. 2. 3. Micha 4. 2.

THE word Law is of such various Signification, that it is not at all strange if we find the Gospel called by that Name, both in the Scriptures, and among the Ancient Fathers, and later Protestant Writers; when yet neither the Holy Ghost nor any of those Authors, meant to describe the Gospel as a new Rule of Works enacted with a milder Sanction.

THE word Law is of such various Signification, that it is not at all strange if we find the Gospel called by that Name, both in the Scriptures, and among the Antient Fathers, and later Protestant Writers; when yet neither the Holy Ghost nor any of those Authors, meant to describe the Gospel as a new Rule of Works enacted with a milder Sanction.

When that stated Order of Things, whereby the Actions even of inanimate Creatures are regulated according to the Appointment of the great Creator's Will, (when he first framed them, and pushed them into Motion) is called the Law of Nature; we cannot apprehend it as a Precept, or Rule of Duty established with a Sanction to those things, which being without Sense or Life, know nothing of the Matter. This Law is not a Precept given to such Creatures^b, but the Power of God ⟨p. 6⟩working in them, and acting them to move according to that Order which he hath set for the Administration of all things in the Universe. Who will say, that the Sun doth its Duty in performing its constant laborious Course, or that a Reward is due when it hath done its Work? And yet it is by a Law, tho not any Precept, that it moves so orderly; and a Law it is, without any promise of Recompense for observing and keeping duly the marked-out Course, or threatening a Penalty for deviating from it. It is by the same Law of Nature that the Fire always burns, the Planets perpetually move, the Earth never totters from its Centre, and yet they are not to be recompensed for such their exact Observance. And if on the contrary, the Fire should freeze us, the Planets stop their orderly Dance, or march so irregularly as to break all their Ranks, and the Earth shake and fall from its placed Foundation, they would not be liable to undergo any Punishment. And now, Fire, Air, Earth, and Water, and the Heavenly Bodies, are well enough said to act by a Law, tho they have no Rule of Duty given them, nor are obnoxious either to Rewards or Punishments. Well then, as the settled Order of the Universe is called a Law, the Gospel may obtain the same Name in that Sense. It is without doubt a most certain established Order^c of our Salvation by Christ alone, and this more unchangeable and irreversible than all the Laws of the Creation, since it is more impossible to be pardoned and justified in any other Method, than that set by God of applying Christ's Blood, and having his Righteousness imputed, than for all the Heavenly Bodies to move contrary to their stated Courses. In this sense the Gospel is a Law, without being a Rule of Duty, since it only tells us the Order God hath set of our being saved purely by his Grace:

When that stated Order of Things, whereby the Actions even of inanimate Creatures are regulated according to the Appointment of the great Creator's Will, (when he first framed them, and push'd them into Motion) is called the Law of Nature; we cannot apprehend it as a Precept, or Rule of Duty establish'd with a Sanction to those things, which being without Sense or Life, know nothing of the Matter. This Law is not a Precept given to such Creatures

And a Law it is too, like that of the Medes and Persians, unalterable, and which will not admit of the least Change, not so much as to compose the Differences of contending Parties, with prejudice to any of its Truths.

If we take the word Law in a farther meaning, as it signifies any Doctrine published and made known to the People, it will be easily granted that the Gospel is such a Law, since there is nothing more sure, than that it is a Doctrine of Grace. Now every one knows that the word Law is used in this comprehensive Sense.

If we take the word Law in a farther meaning, as it signifies any Doctrine publish'd and made known to the People, it will be easily granted that the Gospel is such a Law, since there is nothing more sure, than that it is a Doctrine of Grace. Now every one knows that the word Law is us'd in this comprehensive Sense.

First, For the Hebrew [Greek or Hebrew] Torah, Law, it denotes any Instruction given us; not only by the Precepts, but the Promises of God. The ⟨p. 7⟩Root from which it is derived, proves this to be its genuine meaning; for [Greek or Hebrew] Jarah, signifies to cast or throw Darts, or any other thing: and metaphorically in the Conjugation Hiphil, the word [Greek or Hebrew] Horah, signifies to cast the Meaning of one's Mind, or a Doctrine and Instruction, into the Thoughts of the Hearers, as Mercer ^da Critic beyond exception in this Language, very well observes. And what is God's teaching us effectually, but the throwing the quick and powerful Darts of his Truths into our Souls, and his fastening them in our Hearts? not to give us any mortal Wound, but only a vital piercing Sense to rouse us out of our Lethargy in pernicious Errors and Sin. Whereas it is the fiery Darts of the Devil of which the Apostle speaks, Eph. 6. 6. corrupt Doctrines, which he is so diligent to throw into our Souls, which give us our Death's Wounds. This is enough to show how natural the Metaphor is, that from. [Greek or Hebrew] Jarah, he casts Darts, in Hiphil [Greek or Hebrew] Horah, should signify he teacheth or scattereth any Doctrine: And thus it is used in 2 King. 12. 2. and in Ps. 119. 102. And from hence [Greek or Hebrew] Moreh, a Doctor, or Teacher, Job 36. 22. And from hence too is the Name of a Place [Greek or Hebrew] Moriah, Gen. 22. 2. Which as Mercer notes, signifies the Doctrine of the Lord God, which from that Hill (it being situated at one side of Mount Zion where the Temple was built) was to spread through the World. And indeed it was at Mount Zion, nay in the Temple it self, that our Lord Jesus taught his Glorious Doctrine of the Gospel; and there also it was preached by the Apostles before they had a particular Commission to go to the Gentiles. And suitable to this, is that place in Isa. 2. 3. And many People shall go and say, Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob; and he will teach us of his Ways, and we will walk in his Paths: for out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem; that is, a Doctrine showing to Sinners the Way of Justification.

Thus from [Greek or Hebrew] Horah he teacheth, the word [Greek or Hebrew] Torah, used in the Old Testament for Law, proceeds by a free and unforced derivation, which is enough to evince, that in its original and native Meaning, it signifies no more than a Doctrine which is taught us: and to confirm it, I shall produce several places of Scripture where it is used in this Sense.

Thus from 〈non-Latin alphabet〉 Horah he teacheth, the word 〈non-Latin alphabet〉 Torah, used in the Old Testament for Law, proceeds by a free and unforc'd derivation, which is enough to evince, that in its original and native Meaning, it signifies no more than a Doctrine which is taught us: and to confirm it, I shall produce several places of Scripture where it is us'd in this Sense.

By this word [Greek or Hebrew] Torah, sometimes is expressed any Doctrine or Instruction, which Parents give to their Children, or a Man to his Friend. Thus in Prov. 3. 1. Prov. 4. 2. Prov. 7. 3. Prov. 13. 14.

By this word 〈non-Latin alphabet〉 Torah, sometimes is expressed any Doctrine or Instruction, which Parents give to their Children, or a Man to his Friend. Thus in Prov. 3. 1. Prov. 4. 2. Prov. 7. 3. Prov. 13. 14.

In other places it is employed to signify the whole Doctrine of Truth contained in God's Word, both of the Old and New Testament. Thus in Psal. 1. 2. But his delight is in the Law of the Lord, and in his Law doth he meditate Day and Night. The Design of the Psalmist being to give the entire Character of a Person truly blessed, the Description must be so comprehensive, as to take in, not only his delighting in the Precepts of the Moral Law, (which a Turk or Heathen may do, and the old Philosophers really did) but an inward feeling of a ravishing Pleasure in the Knowledge of the Gospel, and in meditating on the admirable free Grace of God displayed in the Salvation of a Sinner. And it is this pleasing Sense, resulting from the Apprehension of the Doctrine of Grace, which is the distinguishing Mark of that blessed Believer, whom the Psalmist with such wonderful Eloquence describes. So then the Law in which the Believer delights, is not the old Law of Works, nor a new one of a resembling Nature, but it is the Doctrine of the Gospel, as opening the hidden and unsearchable Riches of God's Grace and Love in Christ Jesus. And thus the most Learned^a Commentators, both Papists, as well as those of the Reformed Religion, explain the word Law in this extensive Meaning, as not merely signifying Precepts, and Commands, but that delightful Instruction which the Knowledge of Evangelical Truths affords the happy Believer.

In other places it is imploy'd to signify the whole Doctrine of Truth contained in God's Word, both of the Old and New Testament. Thus in Psal. 1. 2. But his delight is in the Law of the Lord, and in his Law doth he meditate Day and Night. The Design of the Psalmist being to give the entire Character of a Person truly blessed, the Description must be so comprehensive, as to take in, not only his delighting in the Precepts of the Moral Law, (which a Turk or Heathen may do, and the old Philosophers really did) but an inward feeling of a ravishing Pleasure in the Knowledg of the Gospel, and in meditating on the admirable free Grace of God display'd in the Salvation of a Sinner. And it is this pleasing Sense, resulting from the Apprehension of the Doctrine of Grace, which is the distinguishing Mark of that blessed Believer, whom the Psalmist with such wonderful Eloquence describes. So then the Law in which the Believer delights, is not the old Law of Works, nor a new one of a resembling Nature, but it is the Doctrine of the Gospel, as opening the hidden and unsearchable Riches of God's Grace and Love in Christ Jesus. And thus the most Learn'd

More expressly the Doctrine of Grace in the Gospel is called a Law, Psal. 19. 7. The Law of the Lord is perfect, converting the Soul: the Testimony of the Lord is sure, making wise the Simple. That it is not a Law of Works, but the Word of Grace, is evident from Scripture, which is the best interpreter of it self. For the Apostle Paul, who best knew the Psalmist's meaning, applies the 4th Verse of this Psalm 19. to illustrate the swift spreading of the Doctrine of the Gospel, and the Teaching and Instruction of it coming to all Nations; Rom. 10. 17, 18. So then, Faith cometh by hearing, and hearing by the Word of God. But I say, Have they not heard? Yes verily, their Sound went into all the Earth, and their Words unto the Ends of the World. That as the Sun, and Moon, and Stars, in a Day and Night's Journey look round all the Earth, and tell to all the Nations the Power and Wisdom of the Creator, tho they say not a Word of his Mercy and Grace: So the Preaching of the Gospel shall give a Sound through the whole World, not merely to proclaim the Great Majesty and Goodness of God who made it, but his Infinite Grace undiscernible by Reason; and the Love of our Saviour, which is ⟨p. 9⟩above all our Thoughts. Now then, as the plain Intention of the Psalmist is by a Comparison to show, that as the Heavens manifest God's Adorable Perfections, so his Law, vers. 7. hath a more excellent Sound and Instruction, in the Discoveries which it makes of his Grace: the Apostle's taking one part of this Comparison, and applying it to the Word, or Doctrine of the Gospel, necessarily infers, that he understood the Psalmist to intend by his Law no other, than this Doctrine of Grace, which as the Sun, and all the other Lights of Heaven, spreads so swiftly and universally. If we consider too the Psalmist's Sense as expressed by himself, we shall find that the Effects which he ascribes to his Law, cannot be produced but by a pure Doctrine of Grace.

More expresly the Doctrine of Grace in the Gospel is called a Law, Psal. 19. 7. The Law of the Lord is perfect, converting the Soul: the Testimony of the Lord is sure, making wise the Simple. That it is not a Law of Works, but the Word of Grace, is evident from Scripture, which is the best interpreter of it self. For the Apostle Paul, who best knew the Psalmist's meaning, applies the 4th Verse of this

From these Effects, of converting the Soul, and making wise the Simple, it is evident, that it cannot be understood a Law of Works in any Sense, for that instead of converting the Sinner, would but frighten him from God; and so far is it from driving the guilty Criminal to Christ, that without the Gospel proclaimed, the natural Tendency of it is to hurry him into Despair. It could not let into the Soul the least Glimmerings of Hope; for such a Law proposeth Salvation upon the Condition of Obedience to it, and yet at the same time convinceth the poor wretched Sinner of his own utter Disability to perform it. It is then the pure Doctrine of Grace, encouraging the Soul to trust and hope in Christ, by directing him to that perfect Saviour for Pardon, and Righteousness, and Life; which is in the properest Sense the converting Law: And this Virtue and Efficacy our Lord Christ appropriates to his Gospel, John 17. 17. Sanctify them through thy Truth; thy Word is Truth. By Truth there is more emphatically meant the Doctrine of Free Grace, which Christ was sent into the World to teach unto Men; and this, and this only, is the effectual Means which God useth to turn Sinners to himself, and really to sanctify them.

From these Effects, of converting the Soul, and making wise the Simple, it is evident, that it cannot be understood a Law of Works in any Sense, for that instead of converting the Sinner, would but frighten him from God; and so far is it from driving the guilty Criminal to Christ, that without the Gospel proclaim'd, the natural Tendency of it is to hurry him into Despair. It could not let into the Soul the least Glimmerings of Hope; for such a Law proposeth Salvation upon the Condition of Obedience to it, and yet at the same time convinceth the poor wretched Sinner of his own utter Disability to perform it. It is then the pure Doctrine of Grace, encouraging the Soul to trust and hope in Christ, by directing him to that perfect Saviour for Pardon, and Righteousness, and Life; which is in the properest Sense the converting Law: And this Virtue and Efficacy our Lord Christ appropriates to his Gospel, John 17. 17. Sanctify them through thy Truth; thy Word is Truth. By Truth there is more emphatically meant the Doctrine of Free Grace, which Christ was sent into the World to teach unto Men; and this, and this only, is the effectual Means which God useth to turn Sinners to himself, and really to sanctify them.

And in other places where David (the Man after God's own Heart, because of that Evangelical Spirit which was in him) speaks of the Delight which he took in God's Law, and the inconceivable Pleasure which sprung up in his Soul, when his Thoughts were employed in meditating on it, by the word Law he understands the Gospel, and that not as a new Law of Works, but a Doctrine of Grace: For as such it reveals those astonishing Mysteries concerning the Redeemer, and makes those surprising Discoveries of Grace, which only are capable of giving that pleasing entertainment of Mind, which the Psalmist so much magnifies as having enjoyed it in his own. Thus in Psal. 119. 97, 98. O how love I thy Law! it is my Meditation all the Day. Thou, through thy Commandments, hast made me wiser than mine Enemies; for they are ever with me. ⟨p. 10⟩Where it is evident, that he speaks of a Doctrine, by the Knowledge of which he had arrived to a higher Degree of the most excellent Wisdom, than any who lived in the same Age and Nation with him, a Wisdom which he pursued with the most eager and inquisitive Search; and the discovery of one Mystery did but animate him to an impatient enquiry after more, and make him earnest in his Petitions, that God would reveal to him higher Measures of that admirable and most useful Knowledge, Psal. 119. 18. Open thou mine Eyes, that I may behold wondrous Things out of thy Law. By which especially is meant (as Mr.^a) Clark very well remarks) the Mysteries of the Gospel. Here then we have the Gospel called a Law, not as a System of Precepts, or a Statute-Book of a new Edition; but as it at once instructs and amazes us in the Wonders of our Redemption, and affects our Hearts with the thoughts of the Redeemer's Love.

And in other places where David (the Man after God's own Heart, because of that Evangelical Spirit which was in him) speaks of the Delight which he took in God's Law, and the inconceivable Pleasure which sprung up in his Soul, when his Thoughts were employ'd in meditating on it, by the word Law he understands the Gospel, and that not as a new Law of Works, but a Doctrine of Grace: For as such it reveals those astonishing Mysteries concerning the Redeemer, and makes those surprising Discoveries of Grace, which only are capable of giving that pleasing entertainment of Mind, which the Psalmist so much magnifies as having enjoy'd it in his own. Thus in

When the Psalmist also expresses those refreshing Comforts, which flowed into his Soul from the inexhaustible Spring of God's tender Mercies, he useth the same word Law; and consequently means by it, not a Doctrine of Works, which can in no sense give any Solace to a guilty Mind, but a Doctrine of Grace, such as the Gospel, which displayed those Riches of Grace to the Psalmist's Sight, and in which he so cheerfully hoped, and rejoiced, Psal. 119. 77. Let thy tender Mercies come unto me, that I may live; for thy Law is my Delight; i. e. Let me experience thy tender Mercies, let me feel my own Part and Interest in them, that I may live joyfully: for my most fervent Desire, O Lord, is to search into the Depths of thy Mercy and Love; and therefore my whole Delight is in that Word of Truth which contains these inestimable Treasures of thy Mercy, and exposeth them all open to the view of my Faith. Thus again the Gospel is called a Law, but no otherwise than as it is a comfortable Instruction to poor convinced Sinners, what Riches of Mercy there are in store, and as it teacheth them how they may trust and hope in the God of all Grace.

When the Psalmist also expresses those refreshing Comforts, which slow'd into his Soul from the inexhaustible Spring of God's tender Mercies, he useth the same word Law; and consequently means by it, not a Doctrine of Works, which can in no sense give any Solace to a guilty Mind, but a Doctrine of Grace, such as the Gospel, which display'd those Riches of Grace to the Psalmist's Sight, and in which he so chearfully hop'd, and rejoic'd, Psal. 119. 77. Let thy tender Mercies come unto me, that I may live; for thy Law is my Delight; i. e. Let me experience thy tender Mercies, let me feel my own Part and Interest in them, that I may live joyfully: for my most fervent Desire, O Lord, is to search into the Depths of thy Mercy and Love; and therefore my whole Delight is in that Word of Truth which contains these inestimable Treasures of thy Mercy, and exposeth them all open to the view of my Faith. Thus again the Gospel is called a Law, but no otherwise than as it is a comfortable Instruction to poor convinc'd Sinners, what Riches of Mercy there are in store, and as it teacheth them how they may trust and hope in the God of all Grace.

In another place we read the Psalmist informing us what supported his Spirit under inward Troubles and outward Afflictions which oppressed him; And what was it but the Law of God? not the Precepts or Commands, for how could they have sustained his sinking Spirit, since they only tell us our Duty, but offer us no help in the sad Circumstances of our Case? They show us indeed what God would have us to do, but declare nothing what he will do for us, and so discover not any support ⟨p. 11⟩to our languid Spirits fainting under a Calamity. This is the Nature, and the proper and peculiar Office of the Promises, and the Gospel consequently, as a Body of them, is called by the Psalmist a Law, in which he delighted, because it thus sustained him under his Afflictions, Psal. 119. 92. Unless thy Law had been my Delights, I should then have perished in mine Affliction. A Law, that is (as the before-mentioned^a judicious Annotator observes) the whole Word of God, chiefly the Promises of Support and Deliverance.

In another place we read the Psalmist informing us what supported his Spirit under inward Troubles and outward Afflictions which oppress'd him; And what was it but the Law of God? not the Precepts or Commands, for how could they have sustain'd his sinking Spirit, since they only tell us our Duty, but offer us no help in the sad Circumstances of our Case? They shew us indeed what God would have us to do, but declare nothing what he will do for us, and so discover not any support ⟨p. 11⟩to our languid Spirits fainting under a Calamity. This is the Nature, and the proper and peculiar Office of the Promises, and the Gospel consequently, as a Body of them, is called by the Psalmist a Law, in which he delighted, because it thus sustained him under his Afflictions, Psal. 119. 92. Vnless thy Law had been my Delights, I should then have perished in mine Affliction. A Law, that is (as the before-mentioned^a judicious Annotator observes) the whole Word of God, chiefly the Promises of Support and Deliverance.

If we consider those Places which are more expressly urged to prove the Gospel to be a new Law, it will appear that they only evince it to be a new Doctrine of Grace. As,

If we consider those Places which are more expresly urg'd to prove the Gospel to be a new Law, it will appear that they only evince it to be a new Doctrine of Grace. As,

1. That clear Place in the Prophet Esa, where by Law is expressed solely the Doctrine of Grace in the Gospel, Isa. 2. 3. And many People shall go and say, Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his Ways, and we will walk in his Paths: for out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. It is manifestly the Design of the Prophet, in the first and second Verses, to show how large a Church, not straitened within the narrow Confines of Judea, but spreading through all Nations of the Universe, should be gathered and established. Then he tells us by what Way and Means such a great and wonderful Work should be accomplished. Christ doth not raise Armies to subdue the Earth to himself, nor come to give new Laws to the conquered People, but he sends his Apostles to preach the glad Tidings of Salvation by him: And the Light of this glorious Doctrine of Grace breaks forth from Zion with such Swiftness and Violence, as suddenly to illuminate all Parts of the Earth, and with a ravishing Sweetness irresistibly to draw every Mind and Heart, whom God hath appointed to Salvation, to assent to it and embrace it, ver. 3. It is the Doctrine of Grace alone, and not any new Precepts or Commands, or any new Sanction of a Law, which carries in it so admirable Force able to produce these astonishing Effects. This is the Law which goes forth out of Zion so successfully: It is the Doctrine of Grace which is thus victorious, and invincibly prevails, when the Doctrine of Works, in the Experience of many Ages, could not subject one stubborn Sinner to God's Kingdom, nor make one stiff and hardened Heart to bow to his Sceptre of Righteousness. And that by the Law out of Zion, he means this effectual Doctrine of the Gospel, the next words, [And the Word of the Lord from ⟨p. 12⟩Jerusalem] as explanatory of the former, undeniably prove^a.

1. That clear Place in the Prophet Esa, where by Law is expressed solely the Doctrine of Grace in the Gospel, Isa. 2. 3. And many People shall go and say, Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his Ways, and we will walk in his Paths: for out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem. It is manifestly the Design of the Prophet, in the first and second Verses, to shew how large a Church, not straiten'd within the narrow Confines of Judea, but spreading through all Nations of the Universe, should be gathered and established. Then he tells us by what Way and Means such a great and wonderful Work should be accomplished. Christ doth not raise Armies to subdue the Earth to himself, nor come to give new Laws to the conquered People, but he sends his Apostles to preach the glad Tidings of Salvation by him: And the Light of this glorious Doctrine of Grace breaks forth from Zion with such Swiftness and Violence, as suddenly to illuminate all Parts of the Earth, and with a ravishing Sweetness irresistibly to draw every Mind and Heart, whom God hath appointed to Salvation, to assent to it and embrace it, ver. 3. It is the Doctrine of Grace alone, and not any new Precepts or Commands, or any new Sanction of a Law, which carries in it so admirable Force able to produce these astonishing Effects. This is the Law which goes forth out of Zion so succesfully: It is the Doctrine of Grace which is thus victorious, and invincibly prevails, when the Doctrine of Works, in the Experience of many Ages, could not subject one stubborn Sinner to God's Kingdom, nor make one stiff and hardened Heart to bow to his Scepter of Righteousness. And that by the Law out of Zion, he means this effectual Doctrine of the Gospel, the next words, [And the Word of the Lord from

If we look next on that place of Scripture in Micah 4. 2. which is not merely parallel to the forecited in Esa, but perfectly agreeing with it, we shall see it imports Christ, not as a new Legislator, to have given a new Law of Works on more moderate Terms, but to have taught a pure Doctrine of Grace. The words of Micah 4. 2. are these, And many Nations shall come, and say, Come, and let us go up to the Mountain of the Lord, and to the House of the God of Jacob, and he will teach us of his Ways, and we will walk in his Paths: for the Law shall go forth of Zion, and the Word of the Lord from Jerusalem. The Hebrew [Greek or Hebrew] Torah, in our English Version translated Law, is by Junius and Tremellius, as well as by Piscator, rendered Doctrine; Out of Zion goes forth the Doctrine. And Piscator in his short Notes on the Text, critically observes, that however the word Torah is rendered by others Law, yet it will not accord with the genuine meaning of this Text, because it speaks of the Gospel. And in his brief Exposition on the next Words, [And the Word of the Lord from Jerusalem]; This, says he, is the Word of Grace, i. e. concerning the Grace toward those who believe on Christ: Which way of explaining of the former Expression Law to be the Doctrine of the Gospel, by the following Words, [the Word of the Lord] as exegetical of those other, Calvin, that Apostle of the Reformed Religion, also takes;^b This (says he) is but the Repetition of the former Sentence as 'tis usual. Therefore by [Greek or Hebrew] Torah, the Prophet intended nothing else but Doctrine. But further, to show, that all but Papists, Socinians and Arminians, harmoniously agree in explaining such places, after such a manner, as may not give the least colour to the Opinion of the Gospel's being a new Law, in the sense of the three mentioned Parties, Tarnovius a Lutheran (between whom, and the Calvinists, what great, and at present irreconcilable Differences in other Points of Religion there are, all the World knows) perfectly accords with Calvin in this Interpretation of the Prophet Micah; ^cIt is such a ⟨p. 13⟩Law, (of which the Prophet speaks) that in the Hebrew (says he) is called [Greek or Hebrew] Torah; which word, by the Force of its Etymology, notes all and every Doctrine, since it is from the Root [Greek or Hebrew] Jarah, which in Hiphil signifies, he hath taught:

that it is frivolous to design from this Text to prove the Gospel to be a new and more perfect Law made by Christ in the New Testament, whenas tho indeed by this Hebraism the Gospel is called a Law by the Apostle, Rom. 8. 2. as also by the Psalmist, Psal. 19. 8. yet with a Restriction; but the Law is never called a Gospel. And the latter Words [the Word of the Lord] he makes consonantly with Calvin, to be exegetical of the former Law, &c. as demonstrating, that nothing but the Doctrine of the Gospel is thereby signified. But really there need no more than carefully to review the Context, to be satisfied, that by the word Law here is meant the Doctrine of Grace in the Gospel: For all this 4th Chapter of Micah is a Word of Consolation to an afflicted People, from the refreshing Springs of its gracious Promises, as^e Junius notes. The Law then by consequence must signify the Doctrine wherein those are contained: And the Acclamations too of the rejoicing People proclaim the same thing, who mutually exhort one another in the second Verse, to go up to this glorious Mountain, because there Christ would teach them this Doctrine of Grace, Micah 4. 2. And many Nations shall come, and say, Come, and let us go up to the Mountain of the Lord, and to the House of the God of Jacob, and he will teach us of his Ways, and we will walk in his Paths: for the Law shall go forth of Zion, and the Word of the Lord from Jerusalem. I know it may be objected, that the Phrase [And we will walk in his Paths] seems to imply a Precept and Command, and so a Law in the strictest Sense, to which they vowed Obedience: But this may as easily be denied, as 'tis asserted precariously: for since, according to the usual Language of God's Word, to walk in God's Paths, is to observe his Orders and Appointments, the Expression here may denote no more than that they would punctually keep to the Way of Salvation, marked out by him, (which I wish, with all my Soul, was the hearty Resolve of all who hear the Gospel) and seek to be justified no otherwise than by Christ's Blood and Righteousness, as the Law or Doctrine of the Gospel prescribes.

that it is frivolous to design from this Text to prove the Gospel to be a new and more perfect Law made by Christ in the New Testament, whenas tho indeed by this Hebraism the Gospel is call'd a Law by the Apostle,

There is a Difficulty remains, arising from the third Verse; which at first sight seems to point to us, that the Gospel is such a Law, by which Christ exerciseth Judgment as on a Tribunal, and executes Justice. But ⟨p. 14⟩the Appearance of Difficulty is so slight and thin, that it will vanish as soon as seen, if we do but consider that the word Judg may very well import no more, than that Christ will judg what Course of Salvation is best for us to take, that he will determine the Case; and it is better for us to acquiesce in the Decision of his unerring Judgment, which cannot be deceived, nor ever will mislead us, than to pursue our own mistaken Apprehensions, which bewilder us continually.

There is a Difficulty remains, arising from the third Verse; which at first sight seems to point to us, that the Gospel is such a Law, by which Christ exerciseth Judgment as on a Tribunal, and executes Justice. But ⟨p. 14⟩the Appearance of Difficulty is so slight and thin, that it will vanish as soon as seen, if we do but consider that the word Judg may very well import no more, than that Christ will judg what Course of Salvation is best for us to take, that he will determine the Case; and it is better for us to acquiesce in the Decision of his unerring Judgment, which cannot be deceiv'd, nor ever will mislead us, than to pursue our own mistaken Apprehensions, which bewilder us continually.

But if we take his Judging, as having an Influence or Effect upon those who are under his Kingdom and Judgment; it may be considered, not as the Act of a Judg pronouncing Sentence, and Condemning, but as the^a Administration of a Wise, Good, and Gracious King preserving and protecting his Subjects, and defending them against their Enemies. That the word Judging is taken in such a large Sense in the Hebrew Language, there needs no more to prove it, than that the Princes of Israel, whom God raised up, and spirited to be the Liberators of his People from the Tyranny of Moab, Ammon, and Midian, and to defend them against those cruel and implacable Enemies, are not only called Judges, but the Book which contains the History of their Administration and Government, is titled by that Name. Or if we attribute to Christ the rigorous Administration of a severe Judg, and that he comes in all the terrible Solemnities of Justice; yet this doth not belong to the Dispensation of his Gospel, but to the Economy of his Laws, when he comes to avenge the Violation of them by Sinners. To those who live and die under a Covenant of Works, he is a Judg to be sure, and a dreadful One too; and they who seek Righteousness by the Works of any Law, he will deal with in that way of Trial, which they have put themselves upon, and they shall stand at the Bar of Judgment, which by their own Consent they have so foolishly chosen. Thus Christ will be all Justice, without any mixture of Mercy, to the Despisers of his Grace, and to those who refuse him as a Saviour, and as the Lord their Righteousness. But this is no measure belongs to the Administration of his Gospel, as any part of it, nor appertains to the Office of a Redeemer, but is the proper Royalty and Authority of a Creator, of him who is the Sovereign, the supreme Lord, and God the Judg of all. If we consider the Scope and Design of the Text, it will seem very much to look toward such a Meaning, that Christ will not judg those to whom he hath made such a promulgation of his Law, or Doctrine of his Grace, which he had spoke of ver. 2. if by Faith they had received it, and answerably ⟨p. 15⟩embraced the Redeemer. But for their sakes he would execute Justice on the Nations, who are their Enemies, and who know him not, or hate him.

But if we take his Judging, as having an Influence or Effect upon those who are under his Kingdom and Judgment; it may be considered, not as the Act of a Judg pronouncing Sentence, and Condemning, but as the

That he will break their Force and Power, or turn the Points of those Swords upon their own Breasts, which were before employed against his People; so that now these shall not need Armies or Fleets to defend them, but may change their Weapons of War into Instruments of Husbandry, or the Utensils of a Family, and other Implements of Peace. Thus Christ for his Church's Safety, governs in the midst of his Enemies, Psal. 110. 1, 2, 5, 6. The Lord said unto my Lord, Sit thou at my right Hand, until I make thine Enemies thy Footstool. The Lord shall send the Rod of thy Strength out of Zion: Rule thou in the midst of thine Enemies. The Lord at thy right Hand shall strike through Kings in the Day of his Wrath. He shall judg among the Heathen, he shall fill the Places with the dead Bodies: he shall wound the Heads over many Countries. And he so rules, that when they have an hearty Will, and designed Malice, yet it shall not be in their Power to destroy in all his Holy Mountain, Isa. 65. 25.

That he will break their Force and Power, or turn the Points of those Swords upon their own Breasts, which were before employed against his People; so that now these shall not need Armies or Fleets to defend them, but may change their Weapons of War into Instruments of Husbandary, or the Utensils of a Family, and other Implements of Peace. Thus Christ for his Church's Safety, governs in the midst of his Enemies, Psal. 110. 1, 2, 5, 6. The Lord said unto my Lord, Sit thou at my right Hand, until I make thine Enemies thy Footstool. The Lord shall send the Rod of thy Strength out of Zion: Rule thou in the midst of thine Enemies. The Lord at thy right Hand shall strike through Kings in the Day of his Wrath. He shall judg among the Heathen, he shall fill the Places with the dead Bodies: he shall wound the Heads over many Countries. And he so rules, that when they have an hearty Will, and design'd Malice, yet it shall not be in their Power to destroy in all his Holy Mountain, Isa. 65. 25.

Or what if we understand it, that Christ will so judg among the Nations, as in his Providence to manage Affairs, and order in that manner the Spirits of the Troublers of his Churches, as to dispose them unto peaceful Counsel, which may move them universally to lay down their Arms, that his People may enjoy an undisturbed Repose in the public Tranquillity of the World? At Christ's first appearance among Men, thus calm and smooth was the Face of Things throughout the whole Earth, and the Prince of Peace was born in such a Time, as there were not the least Tumults to disquiet the Beginnings of his Reign. A little before Christ's Birth, all the World was up in Arms, and nothing was heard but the shrill sound of Trumpets, and the Alarms of War: But the Prince of Peace no sooner makes his Entrance, than the Scene is quite altered, and an universal Calm succeeded the foregoing Disorders and Confusion. Thus Christ began to judg among the Nations, at his first appearance on Earth, by settling their Affairs in a quiet and peaceful Posture; and the Time will surely come, when the Effects of this his judging will be more openly illustrious. Thus in whatever Sense we understand Christ to judg among the Nations, his being a new Legislator, and his governing them by new Laws, is entirely excluded.

Or what if we understand it, that Christ will so judg among the Nations, as in his Providence to manage Affairs, and order in that manner the Spirits of the Troublers of his Churches, as to dispose them unto peaceful Counsel, which may move them universally to lay down their Arms, that his People may enjoy an undisturbed Repose in the publick Tranquillity of the World? At Christ's first appearance among Men, thus calm and smooth was the Face of Things throughout the whole Earth, and the Prince of Peace was born in such a Time, as there were not the least Tumults to disquiet the Beginnings of his Reign. A little before Christ's Birth, all the World was up in Arms, and nothing was heard but the shrill sound of Trumpets, and the Alarms of War: But the Prince of Peace no sooner makes his Entrance, than the Scene is quite altered, and an universal Calm succeeded the foregoing Disorders and Confusion. Thus Christ began to judg among the Nations, at his first appearance on Earth, by settling their Affairs in a quiet and peaceful Posture; and the Time will surely come, when the Effects of this his judging will be more openly illustrious. Thus in whatever Sense we understand Christ to judg among the Nations, his being a new Legislator, and his governing them by new Laws, is entirely excluded.