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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	wrath_n	wrought_v	22	3	7.2285	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13836	The three questions of free iustification. Christian liberty. The use of the Law Explicated in a briefe comment on St. Paul to the Galatians, from the 16. ver. of the second chapter, to the 26. of the third. By Sam. Torshell pastor of Bunbury in Cheshire.	Torshell, Samuel, 1604-1650.	1632 (1632)	STC 24143; ESTC S101743	73,396	324

Faith the Law is not Faith Therefore Righteousnesse is not by the Law No man is Iustified by the Law Coram Deo before or in the sight of God before men workes may Iustifie Was not Abraham our Father Iustified by workes when he had offered Isaak his sonne upon the Altar Iam. 2.21 Men iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appearance but saith the Apostle Rom. 2.2 Wee are sure that the Iudgement of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Truth Therfore they that live before God that is attaine life must live by Faith This hee citeth from the Prophet Habakuk chap. 2. vers 4. A Scripture which Paul hath seemed much to have delighted in by his often Quotation of it Wee cannot live by the Law the reason is added The Covenant of it is to them that doe it Yee shall keepe my Statutes and my Iudgements which if a man doe he shall live in them I am the Lord. Lev. 18.5 He that hath walked in my Statutes and hath kept my iudgements to deale truly he is iust hee shall surely live saith the Lord God Ezek. 18.9 But the Covenant is other to Faith so that Legall and Evangelicall Iustification cannot meet together as this same Apostle disputes in another place Rom. 11.6 And if by grace then is it no more of works otherwise grace is no more grace But if it bee of workes then is it no more grace otherwise worke is no more worke It cannot be of both it must bee of one Now it is not of that therfore of this Not of that the Law for it is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man is Iustified by the Law it is evident Argum. 8 8. The eighth Argument is in the thirteenth verse and fourteenth The Text. VERS 13. Christ hath redeemed us from the Curse of the Law being made a Curse for us for it is written cursed is every one that hangeth on a Tree VVE are Iustified by that by which we have redemption from the Curse But by faith in Christ we have redemption Therefore by that are wee iustified The Minor proposition is the maine of the 13. and 14. verses The Consciences of the Galatians might have beene straightned and burdened with the mention of the Curse but are met and sweetned with this Confidite salva res est Be not dismayed there is a way of freedom found Christ hath Redeemed us This Argument is the summe of comfortable knowledge drawn from the marrow of the Gospell and delivers to our notice Hier. in Esa 50. Vide Ambr. in Loc. Et si propius aspicias videbis Christum maledictum torum factum a quibus eccisus est Crux enim Salvat●ris peccatum maledictum est Isdaeorum Septuag Aquilam Theodotionem Maledictio dei est qui suspensus est Symmachus Quia propter blasphemiam dei suspensus est those great mysteries 1. Who hath redeemed us Christ His was the worke and to him by the glorified is the prayse of the worke Thou art worthy for thou wast slaine and hast redeemed us to God by thy bloud Rev. 5 8. 2. Whom he hath redeemed Vs Abraham and Moses too None but by him 3. From what The Curse from active and passive from both wrath and paine 4. How it was done Hee was made a curse to omit the variety of reading and propriety of the word He derived unto himselfe what was our due being made of God and of himselfe Sinne for us Thus Christs death is our life his Crosse our Triumph his Malediction our Blessing 5. To what end all was wrought that the blessing might come The blessing of Abraham could not come unlesse the curse were taken away The blessing is the grace of Reconciliation Adoption Iustification and Life which hee cals againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The promise of the Spirit Spirituall grace 6. The meane by which His Ours faith That wee might receive the promise of the Spirit through Faith We cannot but observe 1. The greatnesse and hainous nature of sinne such that it made Christ a Curse and put him to death That speare those nayles were thrust in not so much by the Iewes malice as by our sinnes At length let us learne the price of them and together to avoyd them How dare wee with so much secure boldnesse rush upon that which cost so deare a rate the bloud of Christ 2. The wisedome and goodnesse of Gods order Crux Christi amaras aquas vertit in dulcem saporem et securim perditam nissa influenta Iordanis levavit Hieron blessing by the Curse sweetnesse from the Crosse of Christ It was the wonder of Gods power and the glory of that wonder that in the Creation God did produce Aliquidex nihilo something out of nothing here is more good out of ill heaven out of hell the Blessing to us by Christ a Curse for us Argum. 9 9. The ninth and last Argument is added in the foure following verses The Text. VERS 25. Brethren I speak after the manner of men though it bee but a mans Covenant yet if it be confirmed no man disannulleth or addeth thereto VERS 16. Now to Abraham and his seed were the promises made Hee saith not And to seedes as of many but as of one And to thy Seed which is Christ VERS 17. And this I say That the Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty yeares after cannot disannull that it should make the promise of none effect VERS 18. For if the inheritance be of the Law it is no more of promise but God gave it to Abraham by promise The Inheritāce is of promise Ergo not of the Law That is the argument and the conclusion in the 18. verse Hee frames it by an occupatory Apostrophe turning his speech as it were more directly to them to answer an Objection they might make Obiect The Inheritance was of promise before the Law was given but after the Law given it came to be of the Law for the latter Sanction doth derogate from the binding of the former Hee answers 'T is true unlesse the former were ratified or confirmed VVest par prim Symb. l. 2. sect 50. Fitz de nat ●re fo 169. B. 116. Vlpian l. pactum H. de pol●●cit In our Common-Law we call a ratification or confirmation a strengthening of an estate formerly had and yet voydable though not presently voyd But the Inheritance by promise was confirmed and foure hundred and thirty yeares before the Law was given vers 16 17. Brethren whom before hee called Fooles now hee cals Brethren we must lay aside the spirit of bitternesse and though there may be a division of Iudgements yet there should not be of hearts I speake after the manner of men with humane and popular similitudes and expressions Our Sermons may have somewhat of the Scholler and of the Orator though wee speake Gods Word yet in mans language when either the

Paul whole worke but to paint out Christ Himselfe had determined to know nothing but Iesus Christ and him crucified And hee will teach but what he might savingly know And my speech and my preaching was not with inticing words of mans wisedome 1 Cor. 2.24 Our preaching must be plaine and lively plaine that Christ may bee truely painted before us lively that in the fresh knowledge of his death hee may bee crucified among us They are bad Preachers that paint themselves in their owne colours instead of Christ While in our ordinary Sermons we doe unnecessarily tell you how many Fathers wee have read how much we are acquainted with the School-men what Criticall Linguists we are or the like 'T is a wretched ostentation we doe over much affect our owne picture and paint unto you our owne Schollership It is not fit that Divinity should bee sordidly attended but with such words as may both take the sense and the understanding Yet there is most wisedome and efficacy in Gods Oratory the sacred Scrrpture-expression and wee preach with most authority when we deny our selves I speak not as affecting a sluttish hādling but a Sermon wel dressed with fit words rather thā fine but especially in the evidence of the Spirit with power This way we shall draw the heart into the eare and as wel Touch as Affect So our Saviour taught it was the will of the Father which hee published and hath received that praise by the Evangelist from the Spirit of God He taught as one having Authority and not as the Scribes Mat. 7.29 Obser 3. The doctrine of Christ crucified is set before their eyes Let me now direct you what is the best ornament of your houses and your hearts too The Crucifix Let that be hung every where I meane not a wooden or brasen or though of some purer mettall gold or silver but the saving knowledge and contemplation of Christ in the heart Let him bee before your thoughts as if your eyes saw him stretched along and nailed to the Crosse his head bending in a solemne and yeelding posture his armes spread as if wooing our embraces This let this be all our Superstition not to adore an Image but to make use of more profitable Preaching Images were not brought into the Church till preaching grew slacke I need not instance you the Canon of Eliberis Conc. Elib An. 305. the Iudgement of Origen the zeale of Epiphanius Hieron in Epist Epi. Greg. lib. 9. Epist Ep. 9. the decision of Gregory to his Massilian That of an ancient in the Library of the Fathers is expresse for all Biblioth patr Tom. 9 None of the Antient Catholickes ever thought that Images were to be adored Away with those new superstitions let this be our Crucifix our Image to beleeve in Christ and make use of his death The Apostles reprehension of these Galatians hath kept us from the third Argument delivered in the second vers That by which ye received the Spirit that is it which iustifies you you received not the Spirit by the workes of the Law but by the hearing of Faith Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the Spirit of Son-ship and the Spirit of Gifts Chrysostome understands it of the latter Accepistis Spiritum Sanct. edidistis miracula c. Chrys in loc but the Argument of the place seems to meane the former The Law is not the Minister of the Spirit and life though the Spirit worke by the Law Ioh. 16.8 Therefore they could not receive the Spirit by the works of the Law an assurance of their Sonne-ship But the Gospell is properly the Minister of the Spirit that works confidence faith Now the Spirit is not given but to them that are Iustified and by that by which they are iustified Hee referres the truth of this unto themselves that they might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the own selfe condemners Hee speakes as Saint Ambrose hath the phrase Loquitur au●em ad huc cum Stomacho Amb. in oc still with some stomack against them Or as another urgeth it If I added no more subtle and accurate reasons this were enough which I will now require of you and which the rudest and most unlearned will grant me This would I know Received ye c. Argum. 4 4. The fourth Argument is in the two following verses the third and fourth The Text. VERS 3. Are ye so foolish Having begunne in the Spirit are yee now made perfect by the flesh VERS 4. Have ye suffered so many things in vaine If it be yet in vaine VVHat is foolish and absurd is not to be beleeved or entertained But it is an absurd thing to bee perswaded That such as have begun in the Spirit may bee made perfect in the flesh The one proposition is implyed the Minor is expressed and not without the former vehemence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are ye so foolish The folly or absurdity will appeare whether we consider the thing logically or physically or theologically 1. It is logically absurd to expect a more noble effect from an ignoble cause to seeke perfection from the flesh 2. It is physically or naturally absurd to attribute more efficiencie to that which is passive than to that which is Active more to the flesh than to the Spirit 3. It is theologically absurd or absurd in Divinity whether we understand it properly or metonymically 1. properly The flesh is as grasse The voyce said Cry All flesh is grasse and all the goodlinesse thereof is as the flower of the field The grasse withereth the flower fadeth because the Spirit of the Lord bloweth upon it surely the people is grasse Esa 40. 6 7. It is a withering fading thing But the Spirit is Divine and powerfull and constant because Divine Shall a thing begun by Divine agency be compleated by weake flesh 2. Metonymically the Spirit is Spirituall grace and faith the Flesh is ceremony and the workes of the Law It was an errour brought in by those seducers They would admit of Pauls doctrine concerning Iustification but they wold have the Law added to and give up their sentence peremptory to the councel Except yee be circumcised after the manner of Moses Orig. lib 3. in Rom. 3. yee cannot be saved Acts 15.1 An absurd error As if the beginning of Light should be from the Sunne and the encreasing of it from the nights darkenesse And what else doe the Papists meane when they cal faith Radicem Iustificationis The root or beginning of Iustification The Iesuites explaine themselves when they say They therefore call it the beginning because faith doth dispositively beget charity and meritorious workes by which properly we are iustified formally and materially This is that doctrine which the Apostle hath pronounced absurd and foolish which absurdity is further confirmed in the fourth verse If that were their expectation then had they suffered much in vaine for the Faith which they now reiected The proposition