as explanatory of the former undeniably prove If we look next on that place of Scripture in Micah 4. 2. which is not meerly 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah in our English Version translated Law is by Junius and Tremellius as well as by Piscator rendred 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 rendred 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 This says he is but the Repetition of the former Sentence as 't is usual Therefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah the Prophet intended nothing else but Doctrine But further to shew 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 irreconcileable Differences in other Points of Religion there are all the World knows perfectly accords with Calvin in this Interpretation of the Prophet Micah It is such a Law of which the Prophet speaks that in the Hebrew says he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah which word by the Force of its Etymology notes all and every Doctrine since it is from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 call'd 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 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 't is 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 mark'd out by him which I wish with all my Soul was the hearty Resolve of all who hear the Gospel and seek to be justify'd no otherwise than by Christ's Blood and Righteousness as the Law or Doctrine of the Gospel prescribes 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 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 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 rais'd 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 call'd 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 Oeconomy 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
of their true Sense and Meaning I will not multiply Citations one or two are enough and indeed Luther and Calvin are an Army alone Luther tells us That all Justiciaries esteem Christ to be a new Legislator and judg the Gospel to be no other than a Book which contains new Laws concerning Works as the Turks dream about their Alcoran But there are Laws enough in Moses The Gospel therefore is a preaching concerning Christ that he forgives Sins gives Grace justifies and saves Sinners But now that Precepts are found in the Gospel those are not the Gospel but Expositions of the Law and Appendixes of the Gospel Now any one would think that this Luther would never call the Gospel a Law and yet so he doth expounding a little after the 19th Verse and is before cited by me And in what Sense he means the Gospel to have that Name he informs us plainly in his Comment on Isa 2. 3. Out of Zion shall go forth the Law This is the Cause says he of the Multiplication of the Church and of the Amplification of Christ's Kingdom viz. the Preaching of the Gospel For he here promiseth a new Word For unless he signified a new Doctrine what need was there at length to promise a Law which had been made so many Years before And he manifestly signifies the difference in that he adds out of Zion As if he should say I first gave a Law in Sinai I will now give another in Mount Zion which shall not be a Doctrine of Works but of Faith not of Laws but of Grace not accusing but bestowing pardon of Sins c. Calvin also agrees with Luther in this And indeed those two Holy Men tho they differed in some things yet they very well accorded in the main Substance of the Gospel They believed on the same Jesus and lov'd the Truth of his Grace Calvin likewise says that when the Gospel is called Law a Doctrine of Salvation is only meant by it For says he explaining Isa 2. 3. since the Rule of Holiness is to be fetch'd from the Law by a Synecdoche they were accustomed to comprehend the whole Doctrine of God under that Name as also the Worship of God under the Name of an Altar Now as it would be absurd to infer that the Ministers of Christ are Levitical Priests because the Apostle says that they ought to be partakers with the Altar and live by the Gospel or to endeavour to prove that the old Jewish Worship is yet standing and that Sacrifices should be offer'd under the New Testament because the Apostle speaks of an Altar too to which Believers came and of which they have right to eat Heb. 13. 10. So the way of arguing would be equally impertinent to conclude from the Gospel's being nam'd a Law that it is a Doctrine of Works Musculus also tells us how we must apprehend the word Law when made use of to signify the Gospel The Prophet says he understands no other by the Law than the Word of the Lord nor by Zion than Jerusalem Nor can it be understood of any other Doctrine than what is Evangelical And Rodolphus Gualther explaining what the Apostle means when he calls the Gospel a Law After the manner of the Jews says he he speaking of a Doctrine useth the word Law and he calls the Law of Works that Doctrine which asserts that we are justified by Works but the Law of Faith that Doctrine which shews Righteousness in the Merit of Christ who is apprehended by Faith alone When the Holy Ghost himself who inspir'd the Minds and guided the Pens both of the Prophets and Apostles and not only suggested things to their Thoughts but the fittest Words too by which to express them If this holy infallible Spirit calling the Gospel a Law means no other than a Doctrine of Grace any one would think that we could not be at a loss how to understand the Word I need not therefore multiply Instances a few more may suffice Zacharias Vrsinus when he calleth the Gospel a new Form of Law takes care to direct us to his right Sense and punctually tells us that he means no more by it than a new Doctrine of Grace The Prophet says he expounding Isa 2. 3. signifies that a new Manifestation of God and a new Form of Law and Worship is to be expected out of Zion that is to say Christ being reveal'd and the Ceremonies abolish'd But when he says that the Law shall go forth out of Zion it is queried Whether by this and the like Places the Opinion of the Papists is established who will have it that Christ came that he might be a new Law-giver who should publish a better and more perfect Law than had been before delivered by Moses that Men for the future living according to that Law might by this their Obedience please God and obtain Eternal Life The Answer is easy from this most usual Phrase in Scripture by which under the Name Law the whole Doctrine is understood c. Therefore that Monkish Opinion is to be avoided as the Plague and Subversion of all Christianity and an obscuring of the Offices and Benefits of Christ and as not differing from the Opinions of Heathens Jews Turks and other Sects concerning our Justification before God Chemnitius also gives direction how to understand the word Law when employ'd to denote the Gospel That also says he is a general signification of the Word when under the name of a Law the universal Doctrine divinely revealed is understood as Psal 19. 8 9. and Psal 119. where the Law is said to comfort and edify Hearts So Esa speaks of the Gospel Chap. 2. v. 3. The Law shall go forth out of Zion Rom. 8. 2. The Law of the Spirit of Life Rom. 3. 27. The Law of Faith Gal. 2. 19. I by the Law am dead to the Law But it is a Hebrew Phrase in which Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah hath its name from Instructing and Teaching To these Antient Worthies I might add the concurrent Testimonies of Modern Divines who are Orthodox in the Faith But whereas I might produce many I will content my self to alledg one which is that of Whittichius the present Learned Professor of Divinity if not lately dead in the University of Leyden and who tho he espous'd the New Philosophy yet it had no Malignant Influences to infect him with any new-contrived Schemes to solve the Phenomena's in Divinity He in his short but full and clear Exposition on the Romans explaining Chap. 3. ver 27. tells us what the Apostle intends by that Phrase a Law of Faith The exclusion of Boasting says he is made by the Law of Faith which here denotes by way of Eminency the Doctrine of Faith as it is taught in the New Testament without Obligation to any Works as the Cause of Justification as the Works of the Moral Law perfectly and constantly perform'd by Adam would
Instruction given us not only by the Precepts but the Promises of God The Root from which it is deriv'd proves this to be its genuine meaning for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah signifies to cast or throw Darts or any other thing and metaphorically in the Conjugation Hiphil the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horah signifies to cast the Meaning of one's Mind or a Doctrine and Instruction into the Thoughts of the Hearers as Mercer a 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 fastning them in our Hearts not to give us any mortal Wound but only a vital piercing Sense to rouze 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah he casts Darts in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horah should signify he teacheth or scattereth any Doctrine And thus it is us'd in 2 King 12. 2. and in Ps 119. 102. And from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreh a Doctor or Teacher Job 36. 22. And from hence too is the Name of a Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Sion 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 sutable 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 shewing to Sinners the Way of Justification Thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horah he teacheth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 Commentators both Papists as well as those of the Reformed Religion explain the word Law in this extensive Meaning as not meerly signifying Precepts and Commands but that delightful Instruction which the Knowledg of Evangelical Truths affords the happy Believer 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 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 meerly to proclaim the Great Majesty and Goodness of God who made it but his Infinite Grace undiscernable by Reason and the Love of our Saviour which is above all our Thoughts Now then as the plain Intention of the Psalmist is by a Comparison to shew 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 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 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 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 Where it is evident that he speaks of a Doctrine by the Knowledg 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 Knowledg Psal 119. 18. Open thou mine Eyes that I may behold wondrous Things out of thy Law By which especially is meant as Mr. 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 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 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 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 judicious Annotator observes the whole Word of God chiefly the Promises of Support and Deliverance 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 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 Jerusalem
new dividing Opinions to trouble the Peace of the Churches that I heartily lament the fatal Disturbances which are produced by them and instead of fomenting the prevailing Heat of our Contentions or blowing a Fire which is but too great I would willingly contribute all my poor Endeavours to quench the Flames It is not therefore out of an humour of Disputing that I engage in this Debate nor to promote the Interest of a Party I know no Interest and by the Grace of God will never espouse any but that of Christ and his Gospel It is an apprehension of the Injury offered to this which is the Motive of my undertaking its Defence It is the Interest of wronged Truth that I assert which all who love have indispensable Obligations to vindicate It is the pure Gospel by so many various Attaques assaulted that I stand to guard and which being Eternal tho it may be invaded yet can never be oppress'd nor sink for want of Support tho my Strength prove unequal to so great a Performance It is that Gospel which was taught by our Lord Christ and his Apostles which was own'd in the first and best Ages of the Primitive Church and is now professed in all the Confessions of Faith of the Reformed which not all the Arts and Power neither of Rome Heathen nor which is worse Antichristian were able to extirpate which not two Ages ago was recovered out of the Darkness of Antichrist by the first Reformers and vigorously asserted by them against all the Subtleties and cunning Evasions both of Papists and others to shift off the Force of Truth and is from those our worthy Ancestors of the Protestant Religion deliver'd down to us which was seal'd by the Blood of Martyrs which was maintained against all the Powers of the Earth arm'd for its Ruin and is and will be I doubt not by a greater Power preserved to survive the Ashes of the World though it is in more danger of being betray'd by its pretended Friends than ever it was of being conquered by an open War of its declared Enemies And indeed the Antichristian Party gain a greater Advantage by Protestants starting such new Opinions which seem to favour their Errors than ever they could by their open and undisguised opposition to the Truth For not to debate whether the Jesuits have not a great Hand in promoting these Controversies who can easily turn themselves into all Shapes to gain their Ends yet 't is certain they rejoice and triumph in our Dissentions where whatever the Success be they are sure of an Advantage For if these Erroneous Doctrines of Justification prevail among the People they are brought so much the nearer to Popery or if Truth prove victorious as I do not at all doubt it will in the End yet by the first starting these disputable Opinions a hopeful Union among Protestants is broken and those troublers of Israel have shattered us to pieces and may bring us within a Point of our Ruin and so what they unsuccessfully attempted by Power and Persecution they will effect if God doth not avert by our own sad Divisions It is this oppos'd Gospel which I love and value above all things and by the help of my Lord Jesus Christ I will defend its pure Truths entire and unmangled And as it is this Gospel which teaches me not to treat any of its Ministers with insolent Contempt however I may differ from him in my Sentiments so I will endeavour to observe its Dictates in avoiding all base and scurrilous Reflections being but the Follies of an impotent Passion when I write for those Truths which are calm peaceful and gentle Jam. 3. 17. And indeed ever since the Light of common Reason began to dawn upon my Mind as well as since God gave me a greater I always abhorr'd that Method of managing Controversies in Religion wherein Arguments are mingled with Invectives and the Deficiences of Reason made up with Calumnies and Reproaches Tho the double injury done both to Truth and my Friend the one of which is equally insulted with an haughty fierceness as the other is openly affronted might tempt a Man of the greatest Moderation to some passionate Resentments yet nothing shall move me from my fixed Resolution of not being angry I write not from an Humour of Strife nor for Pride and vain Glory but for Truth and therefore shall concern my self no further than I find that to be interested which if I thought to be on my Learned Brother's Side I should be so far from contesting it with him that I would join in the Defence This Truth lies between us and should not be lost in a crowd of angry Words tho this is the Fault of most Disputes in Religion and is a Reproach to what we all profess that when Philosophers and Heathens discours'd their different Opinions with a Calmness of Mind we Christians for whom our Great Lord died that God might be reconciled to us and we to one another are inflamed with all Passions because we do not think and speak the same Things We every one of us dispute because we think we are in the right when we so order the loud Disputation that Truth which speaks softly cannot be heard its still Voice being drowned in the Clamour of our Contentions Now then that nothing may disturb a Serenity of Mind which ought to be in a Person who argues not for Interest but purely for the Truth I shall only consider in my Reverend Brother's Discourse what carries the Face and Appearance of Reason without suffering my Thoughts to be diverted or rufled by his Invectives In a Word I will not change a Defensive War for the common Interests of our Christian Religion into a private Quarrel since it is not any Man's Person but the Truth which I have undertaken to vindicate And indeed the Reputation for Piety and Learning of those whom he insults is so glorious that any Attempt to defend them is altogether needless As for Bradwardine and Dr. Owen on whom he is pleas'd to bestow some disadvantageous Remarks they are so great Names and have deservedly obtain'd such an high Esteem among Men that they are equally above his little Reflections as beyond any Endeavours I can imploy for their Vindication They are both known Champions against two the most malignant Heresies which ever infected the Church Pelagianism to which that of the Arminians is very nearly related and Socinianism And as for Mr. Marshal that very Book which our Author so much vilifies discovers a pious Heart joined with a closeness and consistency of Thought And all who know that other worthy Person against whom his Passion is more furiously fired must give his Character very different from that by which with an unsuccessful attempt of Wit he endeavours to represent him But as in Debates of Religion all little Efforts of Wit if I had any would be very unsutable and impertinent I shall only seriously argue the Cause in
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 Soveraign the supream 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 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 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 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 CHAP. III. That by the word Law when applied to the Gospel may be understood a Doctrine prov'd from the signification of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos a Law as us'd by Grecian Authors and by the Sacred Writers of the New Testament Gal. 2. 19. explain'd AS I have prov'd that when the Gospel is named a Law in the Old Testament 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 Authors 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 Promises 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 derivation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos Law from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 among Men as well as Rewards and Punishments But this commonly receiv'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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos a Law is more fitly deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noos the Mind which as it seems very natural there wanting only the interposition of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it the same Word so it plainly denotes a Law in its original meaning to be a Doctrine or Instruction 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos as signifying the Measures of a Verse or Tune 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 also that the Greek Tragedian useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos Law to express 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 Gospel 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this signification render that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Learned Brother did not appeal to other Authorities than that of the Holy Scriptures which is the greatest But since he leads me into the numerous Volumes of the Fathers I will follow him too there And if I shew that those Antient Writers of the Church who wrote in the Greek Language as for the Latin Fathers I shall afterward consider them us'd the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos Law to signify a Doctrine by it then the uncertainty of Citations from those Authors for his Purpose will be abundantly demonstrated Clemens Alexandrinus calls the Law the Light of our Way and the Gospel as a pure Doctrine of Grace is such beyond all dispute He also defines a Law to be a true and good Opinion of a Thing whereby any Doctrine of Truth and Goodness may be signified Eusebius who lived above an hundred Years after him having occasion to mention those Texts of the Old Testament which speak of Christ as the Great Author of the Gospel and particularly explaining that Text in Isa 2. 3. speaks in these words What Law is that going out of Zion and differing from that coming from the Desart promulgated by Moses in Mount Sinai but the Evangelical Word going forth out of Zion by the Ministry of our Saviour Jesus Christ and his Apostles and passing through all Nations For it is manifest that from Jerusalem and Mount Sion adjacent to that City where our Lord and Saviour delivered most of his Discourses and Doctrines the Law of the new Covenant beginning its Progress and going from thence to all Men shin'd with the greatest brightness Which very well agrees to the Doctrine of the Gospel that so swiftly spread and with such diffusive Beams that in a few Years after Christ's Death it illuminated the whole Earth Chrysostom also who calls the Gospel a Law very often and particularly in his Sermon on Gal. 2. 19. which I have before cited if we may think as we ought to do of the greatest Preacher in the Primitive Church that he speaks consistently with himself means no more by this Phrase than a Doctrine of Grace For when in his Sermon on Psal 49. he draws the dividing Lines between the Law of Works and the Gospel he in these Words gives his Judgment That the Law of Works was the Rudiments of Children and an Introduction and also the Ministry of Condemnation and Death But this says he speaking of the Gospel is Grace and Peace There is nothing can be more plain than his meaning that the Law requiring Works denounc'd nothing but Death to a Sinner unable to perform them but the Gospel as a Doctrine of Grace reliev'd him by proclaiming Peace To evince that among the Fathers the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos Law did not always signify a System of Precepts and Commands I may also introduce Origen who as a competent Judg in the Case declares that he very well knew the Psalms to be called a Law as also the Prophecy of Esa And to prove it he brings in those Texts of Scripture John 15. 25. Psal 35. 19. 1 Cor. 14. 21. And his Authority is to be the more regarded as to the Decision of the Question in present Debate because as he complains in the beginning of this his 9th Chapter cited by me of the Confusion which the ambiguousness of the Word Law did breed in Mens Minds which is the Case now too so he employs this whole Chapter to clear its various Significations But I need give no other Instances than from what Theodoret writes in his short Exposition on Isa 2. It is says he therefore very well manifest that he intends the New Testament from thence that is Sion of which the Prophet speaks delivered by the first Apostles and by the same afterward exhibited to all Nations He doth not therefore only prophesy that the Law but that the Word should go out from thence giving this Name to the preaching of the Gospel For this also blessed Luke teacheth us Luke 1. 2. Even as they delivered them unto us which from the beginning were Eye-witnesses and Ministers of the Word By the Word then in that place he doth not name God the Word but the Doctrine of God's Word For God the Word did not go out of Sion but he taught the Truth in Zion Photius who lived in the 9th Century was not more famous for his Learning than for that firm Resistance he made against the Usurpations of Antichrist who design'd and strongly endeavour'd to have spread his Wings as far over the Eastern as he had over the Western World By what this Patriarch of Constantinople writes it appears that however in the Course of so many Ages very great Corruptions had wrought for themselves an entrance into the Grecian Churches yet the Doctrine of Grace not as establishing a Law of Works but displacing it was preserv'd among them Or at least we may know what his own Belief was from his own Words which are these He first tells Sergius in an Epistle wrote to him that the Law was not contrary to Grace as he surmis'd it was and then shews its use in subserviency to Grace That it was a Preparation and made way for the discovery of Grace and leads us to it But when Grace comes the Law says he departs as the Stars when the Sun appears or as the Night the Day shining And having illustrated it with many other Similitudes Thus says he Grace having an Existence the Law is vacated tho not perfectly dissolv'd It ceaseth but is not disannulled Christ fulfilled it not violating the least Tittle of it and performing it entirely remov'd it It is against my Inclination that I thus summon Men tho of deserved Repute to bear Witness for the Truth of the Gospel The Testimony of the Holy Ghost in his own Word is infinitely greater than ten thousand such Evidences It was therefore to him that I first appeal'd but since my Reverend Brother brings the Cause into a lower Court I am very willing that it should there also be tried The Proofs which I gave out of God's Word have as I think sufficiently demonstrated that this new Law of Works is not the Everlasting Gospel and these Testimonies from Humane Writings may evince that it is not only far distant from Eternity but neither so venerable for Age as he fancies it for it was a Doctrine unknown in the first Years of Christ's Church and had its Original only with the Birth of Antichrist and I am very well assur'd will end with the Period of that Man of Sin CHAP. V. How uncertain an Argument is fram'd from the sound of the word Law to prove the Gospel to be such evinc'd from the various significations of that Word as us'd by Roman Authors That the Latin Fathers nam'd the Gospel a Law as it is the Doctrine of Christ I Now should heartily rejoice to be excus'd from searching any other Records but
those of the Bible if my Learned Brother did not bring me from Greek to Latin Authors whom he musters in greater multitudes To rescue them therefore from his Abuse in fastning on them a Meaning of which they never had a thought it will be needful to state the Sense of the word Law in the Roman Language as well as I have done it in the Hebrew and Greek That Lex or Law may signify any Doctrine as well as a Precept appears from the Derivation of it given by Isidore à Legendo from Reading which agrees very well to a Doctrine And among the Romans their Laws were inscrib'd on Brass Tables and publickly hung up that they might be read by the People and I wish the Doctrine of the Gospel was more commonly read and known The same Word is also sometimes imploy'd to signify the Rules of any Science or Art which are purely instructive but not obliging by the Force of any Sanction Thus Juvenal Sat. 6. v. 450 451 452. Odi Hanc ego quae repetit volvitque Palemonis Artem Servatâ semper Lege ratione loquendi And speaking of himself that he seem'd to transgress the Rules of Satyr by inserting such affrighting Instances of Vice which were fitter for a Tragedy he says Sat. 6. v. 634 335. Scilicet finem egressi Legemque priorum Grande Sophocleo carmen bacchamur hiatu Montibus ignotum Rutulis coeloque Latino And yet I am confident the Poet was not apprehensive of his having violated any enacted Law or of being obnoxious to a Penalty did not at all fear the Roman Axes or Fasces tho his Verses did a little deviate from the generally approv'd Doctrine of Satyr Another Roman Poet by the same Word expresseth the due disposition or orderly placing of things Vitta coercebat positos sine Lege Capillos Ovid. Metamorph. lib. 1. v. 477. Innumerable Examples might be given but a few may suffice to shew how little stress is to be laid upon the uncertain sound of a Word which in all these Languages is so variously us'd and to direct us that wherever we find the Gospel nam'd a Law in the Hebrew of the Old Testament or in the Greek of the New or in the Greek and Latin Fathers or Protestant Divines we must not unless we would suffer our selves to be easily impos'd on by an ambiguous Phrase presently imagine it to mean a new Rule of Duty enacted with a Sanction I shall only add that Cicero when he defines a Law in the general Notion of it as comprehending the Law of Nature as well as others makes no mention of a Sanction but describes it only to be the highest Reason implanted in Nature which commands what is to be done and forbids the contrary Thus also the Roman Lawyers of whose vast Volumes lost by the Injuries of Time we have a Breviate in the Pandects define a Law without mentioning a Sanction The Law says Papinian is a common Instruction the Decree of prudent Men. By which no more can be understood than a Doctrine which teacheth us what is best for us to do if we will be taught by the Counsel of those who are wiser than our selves And in this Sense I will easily grant the Gospel to be a Law for it is the Instruction of God whose Wisdom is beyond all denial infinitely superiour to ours to our perishing Souls and thrice blessed is that Person whom his enlightning Grace hath made so wise as to follow it It is too the Decree of God's Eternal Counsel that we shall not be justified by any Righteousness but that of Christ alone Thus also the publish'd Will of the Soveraign may be call'd a Law tho the Sanction is wanting And the Decrees of the Roman Senate might be stil'd by that Name before the Consent of the People obtain'd which was necessary to enact them Nay a Statute is a Law tho no Duty be prescrib'd but only Benefits conferr'd and some Privileges ratified And when the Emperors had the absolute unlimited Power those Edicts which declared a Donative or which gave and confirm'd any Privileges to the People were as well call'd Laws as those which were all Commands and fill'd with Threats against Disobedience Now these are the properest Judges to decide the Signification of a Word in that Language wherein they not only wrote but it was their native Tongue which their Mothers taught them as soon as they were able to form a Voice There then nothing more remains needful to remove my Learned Brother 's multiplied Citations out of the Latin Fathers and Protestant Writers which he thinks to be very much to his Purpose but to shew that they frequently by the word Law mean no more than a Doctrine and when I shall have by some few Instances done this all his Authorities will be easily answer'd Cyprian whom he summons as a Witness for his Cause and the mistaken Evidence we shall afterward examine means no more by the Evangelical Law than the Doctrine which Christ hath given us For having before express'd how Christ had by his Example and Word taught us the manner of administring the Lord's Supper this our Instruction from our Saviour he calls the Evangelical Law And concerning this thing also says he we may send our Epistles to our Brethren that the Evangelical Law and the declar'd Doctrine of our Lord may be observed and that they may not depart from what Christ hath taught and practis'd Augustine the next Testimony who is call'd tells us That by the word Law we may apprehend not meerly a Statute but any other Doctrine since he stiles not only the five Books of Moses but the Prophets in whose Writings there are so many gracious Promises of the Gospel by that Name CHAP. VI. That the Divines of the Reformed Religion assert the Gospel to be a pure Doctrine of Grace When they call it a Law they intend the Word in that Sense I Will now prove that when the Reformed Divines call the Gospel a new Law they mean no more than a fresher and clearer Discovery of God's Mercy and Grace I shall produce Testimonies from their own Words of two forts first To manifest that when they professedly define or describe the Gospel they bring nothing into their Definition but that it is a Revelation of our Salvation and free Justification by Christ and then I shall bring plain Instances that when they sometimes call the Gospel a new Law they tell us also at the same time in express words they mean by it only a Doctrine of Grace First Then if nothing but Grace is express'd in their Definitions of the Gospel it is but reasonable to require that it should be granted me that they never thought the Gospel to be a Law in the strict Sense as including Works in it and being establish'd with Sanction For since it is one of the Rules of a Definition that it should contain the whole Nature of