Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	circumcision_n	covenant_n	seal_n	7,337	5	9.8059	5	false

Text snippets containing the quad

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

observes unto us 1. That the Galatians suffered much 2. That the sufferings of the Galatians as of all Gods people tend to Reward not of desert but of appointment 3. That the Reward is to persevering in those sufferings 4. That all sufferings for the faith are lost if the Galatians turne unto Law-workes againe The fifth verse hath but the same force of Argument with the second and therefore I omit it though if it were seasonable to the questions in hand and that I intended not brevity in this Comment I might dispute it How farre * Aug. de Civit dei lib 22. ● 8 Chrys hom 14 ●n mat miracles doe confirme the Faith and are necessary what the * Hegesip lib. 3. cap. 2. Epiph. Har. 66. Greg. ●uron hist Fran. l. 2 c. 3. Pa●●iac Re. Rom. lib ult impostures of Hereticks have beene about them what the lyes of the * Lyndanus Alan copus Dial. 6. Papists have beene concerning ours but I hasten and therefore omit them Argum. 5 5 The fifth Argument followes in the foure next verses The Text. VERS 6. Even as Abraham beleeved God and it was accounted to him for righteousnesse VERS 7. Know yee therefore that they which are of faith the same are the children of Abraham VERS 8. And the Scripture foreseeing that God would iustifie the Heathen through faith preached before the Gospell unto Abraham saying In Thee shall all Nations be blessed VERS 9. So then they which bee of Faith are blessed with faithfull Abraham Sed quid juvat ●sta su ●●ss● cum caete●a qua re equit insania ipsius adversa sint Hier. MArcion the Hereticke tore out these foure verses out of his Copy but as Hierome answers roundly But what will it helpe him to have taken away these when those things that are left doe sufficiensly oppose his madnesse As Abraham the Father of the faithfull was iustified so also are his Sonnes But Abraham was Iustified by Faith Therefore Wee in the same manner The proposition though not in the Text is plaine by an Argument A pari there is the same Covenant made to the Father and the Sons Gen. 17.7 I will be thy God and of thy seed after thee The Covenant was the same and the same * Iraen lib. 4. cap 38. Condition Rom. 4.11 12. Hee received the signe of Circumcision a seale of the righteousnesse of the faith that he might be the father of al them that beleeve though they bee not circumcised that righteousnesse might be imputed to them also and the Father of Circumcision to them who are not of the Circumcision onely but also walke in the steppes of that faith of our Father Abraham which he had being yet uncircumcised The Assumption is in the sixth verse cited from the Testimony of Moses Gen. 15.6 Hee beleeved in the Lord and it was counted to him for righteousnesse Though Abraham were abounding in workes Tert. de pati cap. 6. and glorious in his obedience yet not them but his faith is imputed The conclusion in the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old Latine renders that Ye know which wee read Know yee Thus referring it to their owne collection which is onely amplified and cleared in the two following verses out of which I would onely touch at some observations 1. The same way of Iustification was had both in the Old and the New Testament 2. The Gospell is not New as the Romish are wo●● to 〈◊〉 t●e Reformed with the title of New-Gospellers It was preached to Abraham In thy seed all Nations shall be blessed And long before him to Adam in the promise of the same seed 3. The New Testament hath much foundation in the Old and therefore we may confirme the Doctrine of this by that Against the froward cavills of some who in their reasoni●gs wil not admit of those writings But chiefly let mee not omit that which Luther hath observed M. Luth. in Gal in loc How much the children o● the beleeving Abraham and the begetting Abraham differ The begetting Abraham was a worker the beleeving was righteous His faith was upon Christ the obiect of his faith We are blessed not with the working but the faithful Abraham 6. The sixt Argument Argum. 6 is delivered in the tenth verse The Text. VERS 10. For as many as are of the workes of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the booke of the Law to doe them AS many as are of the workes of the Law are under the curse of the Law Therefore the Blessing or Iustificatiō is not of works The proposition is proved Deut. 27.26 That continues not Manere is Omnia implere perfectè to continue or rem●ine in all is to performe a●l perfectly as a Quadrat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cubicke or square figure to stand unmoved The phrase in the beginning is metaphoricall The that are of the law as it were retainers to the Law and goe after that Nat●re loves that course and the young man comes with such like desire Master what shall I doe to inherit life Matth. 19.16 But such shal have repayed bitter wages They are under the Curse The Papacy then is the way to perdition because it sets men to that service But are there not precepts in the Law Have not those precepts promises annexed How then are such under the curse The works of the Law performed put us not under the Curse but the workes attempted and failed in for if wee could perfectly fulfill them wee should bee saved by them But the Law is not Doeable which is not from the Law or from God but from our selves and comes to passe thus Rom. 8.3 What the Law could not doe it could not doe in that it was weake through the flesh Let me observe 1. The Artifice of Paul he pleads upon sure groūd It is written All have recourse to some first principles Physicians to experimented Aphorismes Lawyers to the Statute Divines to the Canon So our Apostle here It is written This he pleaded to Agrippa as his warrant Act. 26.22 I continue unto this day witnessing both to small and great saying none other things than those which the Prophets and Moses did say should come 2. They are Vnder the Curse that continue not in all not onely that violate all but any So that Apostle Iam. 2.10 For whosoever shall keepe the whole Law and yet offend in one point he is guilty of all 3. The Curse named is eternall for it is opposed to Iustification and life the eternall Blessing Argum. 7 7. The seventh Argument is in the 11. and 12. verses The Text. VERS 11. But that no man is Iustified by the Law in the sight of God it is evident for the Iust shall live by faith VERS 12. And the Law is not of faith but the man that doth them shall live in them RIghteousnesse is by

teach you but as the same anointing teacheth you of all things and is truth and no l●e 1 Ioh. 2.27 That is not for them the Apostle there entends but to plead for the Apostolike Doctrine that they needed no other Doctrine but what God had delivered unto them He gives himselfe explained in the former verse that hee would arme them against seducement Iran l 4. cap 43. These things have I written unto you concerning them that seduce you The Apostolike Church it selfe had the Spirit the Holy Ghost came downe upon them yet they had Preaching likewise witnesse their Sermons frequently recorded in the Acts. But how dare they so much dishonour the wisedome of Christ seeing he pleased to Institute them to call the Sacraments needelesse Would that onely wise God institute things to no purpose But though wee have the Spirit already yet wee may use the Sacraments Christ had the Spirit and yet hee was baptized Mat. 3.15 Non ratio ne sui sed spectantiū Qu●a vita mea morū disciplina Glos Ord. Hee then received the Spirit in the form of a Dove for our sakes not his owne Cornelius had the Spirit before he was baptized Wee must examine whether we be in the Faith and so wee must eate And what though no other thing bee in the Seale than in the Promise yet though I trust a man well I have more ground for my trust when I have his Bond so the Sacraments are intended for the strengthening of our Faith I 'le not longer pursue these Io. Sleid. Hist lib 10. Lamb. Hortensi lib. Tumult Anab Henr. Dorpius Edit 1536. they have beene strange Pitches to which many of these Enthusiasts have beene lifted They called David Georg their singular prophet and himselfe was blasphemously bold to call himselfe The Christ the Messiah 'T is enough to name such horrible blasphemies now let others enter to their part and acting 4. Against Anti vetera testamentaries 4. Against such as receive not the Testimony of the old Testament They say the face of Moses is vailed we neither can nor may see him They urge that of the Apostle to the Hebrewes In that he saith A new Covenant hee hath made the first old Heb. 8.13 But while they destroy the old they destroy the new together with the old That very quotation of their owne is urged by the Apostle from the old Testament Christ made use of it when hee Preached upon the Booke of the Prophet Esaiah Luk. 4.17 And after his resurrection beginning at Moses and all the Prophets hee expounded unto them the Scriptures Luk 24.27 And Peters Sermon Act. 2. hath much from that Tes●ament But if they say This was for the Iewes sake wee have to oppose that example of Philip to the Eunuch a Gentile an Aethiopian at that time a Christian to him Philip expounded Esaiah And how often are such Scriptures urged by Paul the Apostle of the Gentiles But Moses is vailed What will they inferre Most of the Antients understood it onely of his darke way of delivery Longe aliter nos Evangel●um promulga mus quam Moses veterem legem ●llo p lam ac apertè loqui non ●usus est ed velo faciem obduxit nos vero nihil patimur esse opertum aut oc●u●tum Chry in loc Tert. lib de Resur c. 55 Id●m lib. 5. A●vers Mar ca 1 Israel●tae rudes non potuerunt videre quod finem hahe ret lex quodque abroganda for●t Th●ophil Cyril in Io. lib. 3. cap 34. Orig. hom 12. in exod He gave things obscurely by the Gospell they are more Theophilact indeed speakes a little to what they seeme to meane The rude Israelites could not see that the Law should have an end and should bee abrogated But hee speakes soundly enough in that and not to their purpose But the Apostle hath best interpreted the mystery We use great plainnesse of speech and not as Moses which put a veile over his face that the children of Is●ael could not stedfastly looke to the end of those things but their mindes were blinded for unto this day remaineth the same veile untaken away in the reading of the old Testament which veile is done away in Christ But even unto this day when Moses is read the veile is upon their heart 2 Cor. 3.12 13 14 15. 'T is Anselms note There is a double veyle one of Obscurity in those Typicall things another of want of faith in our hearts neither of these will be plea for them to deny acqua●ntance with old Scriptures I shall deale but with one other adversary but a dangerous 5. Against Pure Sinlesse Anabaptists 5. Against pure Anabaptists such as were the Novatians and Catharists of old They say They are pure without sinne the glorious Church not having spot or wrinkle or any such thing Eph 5.27 Yea that they cannot sinne Hee that committeth sinne is of the Divell Whosoever is borne of God doth not commit sinne and he cannot sinne because he is born of God 1 Ioh 3.8 9. But we may answer Saint Iohn by Saint Iohn If wee say we have no sinne wee deceive our selves and the truth is not in us 1 Ioh. 18 Wee must therefore Reconcile him to an answer Interpreters are not agreed 1 Ambrose Aug. l 4 ad Boni● c. 7. as Augustin relates his opinion Aug de nat et grat c. 14 understands it of the state of future glory But he speakes of this life 2. Others as the same Augustine relates not de facto that they doe not sinne but de iure that they ought not Electos adver●t quasi nunquam pec●asse quoniam et si qua deliq●isset in tempore vid ntur non apparent in aeternitate quia charitas patris ipsorum operet multitudinem peccatorū Be●n serm ●● in Cant. Bern serm 1. Septuag But thus they are not differenced from unregenerate for they also ought not to sinne 3. Bernard yet more straines it to that covering love in Gods praedestination But 't is not meant of imputation for that phrase he cannot sin it cannot bee meant God cannot impute sinne 4. Augustine in one place seemes to understand it of the different condition of man that the Regenerate in this li●● Renatos in hac 〈◊〉 partim esse filios Dei ratione generationis et inchoatae renovationis partim filios huius seculi respectu vetustatis in caern● vel huc reliquae quod ergo dicuntur non peccare id de illis dici quatenus sunt Dei fisii quod verò iuben tur fateri se adhuc habere peccatum id ●●ill● dici quaetenus sunt filii huius seculi Aug. lib. 2. De pecs mer et Remis cap 8. Aug. Tract 5. in Io. Hier. l●b 1. adven Pelag Idem lib 2. adven Iovin Gernard D●sp 1. cont Fanat Thesibus 53 59. ad 70. are partly the sonnes of God in regard of generation and inchoate renovation partly the children of this