Chapter 4

CHAP. IV.

That the Fathers of the Primitive Church, when they called the Gospel a Law, meant only a Doctrine by it, proved by a few Instances out of Clemens Alexandrinus, Eusebius, Theodoret, Origen, and Chrysostom.

That the Fathers of the Primitive Church, when they call'd the Gospel a Law, meant only a Doctrine by it, proved by a few Instances out of Clemens Alexandrinus, Eusebius, Theodoret, Origen, and Chrysostom.

THIS might be enough, if my 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 show that those Ancient Writers of the Church who wrote in the Greek Language, (as for the Latin Fathers, I shall afterward consider them) used the word [Greek or Hebrew] 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,^a the Light of our Way; and the Gospel as a pure Doctrine of Grace is such beyond all dispute. He also defines a Law^b to be a true and good Opinion of a Thing, whereby any Doctrine of Truth and Goodness may be signified.

THIS might be enough, if my 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 〈non-Latin alphabet〉 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,^a the Light of our Way; and the Gospel as a pure Doctrine of Grace is such beyond all dispute. He also defines a Law^b to be a true and good Opinion of a Thing, whereby any Doctrine of Truth and Goodness may be signified.

1. a[Greek or Hebrew]. Clem. Alexand. Strom. lib. 1. pag. 356. op. Paris. 1629.〈non-Latin alphabet〉. Clem. Alexand. Strom. lib. 1. pag. 356. op. Paris. 1629.
2. b

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,^c What Law is that going out of Zion, and differing from that coming from the Desert promulgated by Moses in Mount ⟨p. 23⟩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 Zion 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, shined 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.

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,^c What Law is that going out of Zion, and differing from that coming from the Desart promulgated by Moses in Mount ⟨p. 23⟩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,^d 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, denounced nothing but Death to a Sinner unable to perform them; but the Gospel, as a Doctrine of Grace, relieved him, by proclaiming Peace.

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,^d 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.

1. d[Greek or Hebrew]. Chrysost. in Psal. 49. Tom. 3. oper. Ed. Front. Ducaei Paris. 1601.

To evince that among the Fathers, the word [Greek or Hebrew] 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.

To evince that among the Fathers, the word 〈non-Latin alphabet〉 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.

1. *[Greek or Hebrew], &c.—[Greek or Hebrew], &c. Origen. Philocal. cap. 19. pag. 35. Edit. Spenceri, Cant. 1677.

But I need give no other Instances, than from what Theodoret writes in his short Exposition on Isa. 2.

^eIt is (says he) therefore very well manifest, that he intends the New Testament from thence (that is Zion, 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 Zion, but he taught the Truth in Zion.

^eIt 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.

1. e[Greek or Hebrew]. Theodoret. Interpret. in Esa. 2. pag. 13. Tom. 2. oper. Ed. Sirmondi, Paris. 1642.〈non-Latin alphabet〉. Theodoret. Interpret. in Esa. 2. pag. 13. Tom. 2. oper. Ed. Sirmondi, Paris. 1642.

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 designed, and strongly endeavoured 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 preserved 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^f the Law was not contrary to Grace, as he surmised it was; and then shows 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 dissolved. It ceaseth, but is not disannulled. Christ fulfilled it, not violating the least Tittle of it; and performing it, entirely removed it.

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^f 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 appealed; but since my Reverend ⟨p. 25⟩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 assured) will end with the Period of that Man of Sin.

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 ⟨p. 25⟩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.