The True Nature of the Gospel, Chapter 2
CHAP. II.
That the word Law is of a various and doubtful meaning. From the original Signification of the Heb. foreign 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 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 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 Creaturesbforeign. … Declam. 18. Pag. 483. Tom. 1. Oper. Ed. Morelli, Pariſ. 1606., but the Power of God 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 Recompence for obſerving and keeping duly the mark'd-out Courſe, or threatning 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 recompenc'd 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 plac'd 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 eſtabliſh'd OrdercThe Hebrew word foreign Tor, which in the Feminine Gender is foreign Torah, ſignifies a fix'd and diſpos'd Order of things, as Eſth. 2. 12. and Ver. 15. Schindler in Lex. Pentaglot. and Cocceius in Lexic. Heb. remark in voce foreign. 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 pardon'd and juſtify'd 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: 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 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 foreign Torah, Law, it denotes any 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 foreign Jarah, ſignifies to caſt or throw Darts, or any other thing: and metaphorically in the Conjugation Hiphil, the word foreign Horah, ſignifies to caſt the Meaning of one's Mind, or a Doctrine and Inſtruction, into the Thoughts of the Hearers, as Mercer dIn Addit. ad Pagn. Lex. Heb. in Rad. foreign Pag. 1057. Edit. Lugd. 1577.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. foreign Jarah, he caſts Darts, in Hiphil foreign 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 foreign Moreh, a Doctor, or Teacher, Job 36. 22. And from hence too is the Name of a Place foreign 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 foreign Horah he teacheth, the word foreign 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 foreign 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'daCajetan, Lorinus in Pſal. 1. 2. Muſculus, Piſcator, Geierus in Pſal. 1. 2. 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.aIn his Annot. on Pſal. 119. 18.) 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-mentionedaMr. Clark's Annotat. on Pſal. 119. 92. 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] as explanatory of the former, undeniably proveaBullinger. Homil. 9. in Eſa. 2. 3. Fol. 13. Tiguri 1567..
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 foreign 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;bEſt repetitio ejuſdem ſententiae, quae paſſim occurrit. Ergo per foreign nihil aliud intellexit Propheta, quam Doctrinam. Calvin. Comment. in Mic. 4. 2. in Part. 2. Tom. 2. oper. Genev. 1617. This (ſays he) is but the Repetition of the former Sentence as 'tis uſual. Therefore by foreign 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; cTalis Lex, quae dicitur Hebraice foreign quae vox vi foreign omnem doctrinam notat, cum ſit à Radice foreign quae in Hiphil [docuit] ſignificat: ut frivolum ſit hinc velle probare Evangelium eſſe novam & perfectiorem à Chriſto in Novo Teſtamento latam, cum quidem ex hoc Hebraiſmo Evangelium Lex vocetur Apoſtolo, Rom. 8. 2. ſicut & à Pſalte, Pſal. 19. 8. ſed cum reſtrictione; Lex vero nunquam Evangelium appellatur. Tarnov. Comment. in Mic. 4. 2. Pag. 104. Roſtoch. 1626.It is ſuch a Law, (of which the Prophet ſpeaks) that in the Hebrew (ſays he) is called foreign Torah; which word, by the Force of its Etymology, notes all and every Doctrine, ſince it is from the Root foreign 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, aseAnnotat. in Mic. 4. 1, 2. 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, 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 theaNam verbum Judicandi Hebraeis per Synecdochen, pro gubernare, vel regere accipitur. Calvin. Comment. in Eſa. 3. 2, 4. Pag. 22. Tom. 4. oper. Genev. 1617. 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 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.