Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	abraham_n	faith_n	righteousness_n	4,321	5	8.3974	4	true

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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

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

to deserve our iustification 3. Nor is Faith such an action which though it have not merit yet by favourable acceptance is taken as if it were the perfect righteousnesse of the law 4. But it iustifies as it is in relation to that obiect which it embraces and which obiect is our Iustification It iustifies Relativè et Organicè relatively and instrumentally ut terminatur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi Faith lookes upon layes hold on Christ on his merits on his sufficiencies and thus is termed Iustifying Faith These I laid in this manner to cleare this Truth from a double error 1. One is of the Papists and more grosse who say That Faith iustifies per modum causae efficientis et meritoriae as an efficient and meritorious cause This is delivered by Cardinall Bellarmine lib. 1. de Iust cap. 17. and by the Iesuite Pererius Com. in Gen. cap. 15. I answer if Faith had merit to justifie it should then goe before Iustification et ratione et tempore both in nature and time which we may not grant for Faith is by it selfe a part of sanctification and that wee cannot conceive to goe before our Iustification that namely which is Foro Divino in Gods sight But I meant but to name this because it is enough knowne 2. The other is later and a little more subtile They say Faith justifies sensu proprio in a proper sense That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the very beleeving is imputed for righteousnesse Non quidem merito suo sed propter gratuitam acceptilationem Dei Not say they for its owne merit but because of favourable allowance it is accepted as if it had merit so in a gracious acceptilation it is received for righteousnesse This was delivered by Faustus Socinus lib. 4. cap. 4. pag. 334. F●rwarded by others also But to cleare our selves of this we argue against it briefly thus 1. No man is Iustified by an act of his owne This proposition is true from expresse Scripture Eph. 2.5 By grace ye are saved ver 9. Not of workes Now the chayne is surely linckt justification and salvation Rom. 8 29 30. Or more in the words Tit. 3.6 7. Not by works of righteousnesse which wee have done but according to his mercy he saved us being Iustified by his grace And if by grace then it is no more of workes otherwise grace is no more grace Rom. 11.6 But to beleeve is an act of our own I meane not any exclusion of the spirits helpe for God workes all our works in us onely this I would say that the work takes its denomination from the next agent and man is said to beleeve Therfore it is cleare no Iustification by the Act of beleeving 2. God accounts that for perfect righteousnesse which is so indeed The Apostle witnesseth the honour of Gods truth Rom. 2.2 Wee are sure that the Iudgement of God is according to truth But they dare not but confesse it that Faith is not indeed true righteousnesse of the Law or if otherwise yet this were enough against it that if Faith were that Righteousnesse and Iustification were by it then a man should be Iustified by two righteousnesses which no reason wil admit for if one be sufficient there needeth not any other and to grant it what were it but to thrust out Christ and all his merits as if he were needlesse and they insufficient They reply somewhat and strangely in an odde distinction of a double Iudgement in God Iudicium Iustitiae et Iudicium misericordiae They say God sometimes iudgeth with a Iudgement of Iustice and then hee accounts nothing for such but what is truly such Sometimes with a Iudgement of mercy and then laying aside rigour he graciously allowes what in truth is not such But what impiety is this indistinguishing of God to separate God from God his Truth from his mercy Nay they doe ever meete in God In another kinde we wil admit the distinction and not divide God lookes upon the righteousnesse of Christ that is perfect here is a Iudgement of Truth God lookes upon that righteousnesse as imputed to us not otherwise ours here is a Iudgement of mercy the double Iudgment that they speake of yet Mercy and Truth are met together ● I have done with what I first named 2 Confirmation the Explication I propounded secondly to prove what is so explayned and wee may see it strengthened partly by Testimony partly by Arguments 1. 1 By testimonies The Testimonies of parallell Scriptures are plaine see one or two Rom. 3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We conclude That a man is iustified by faith without the deeds of the Law Rom. 5.1 Being iustified by Faith we have peace Rom 4.6 David describes the blessednesse of the man unto whom God imputeth righteousnesse without workes Verse 9 Wee say that Faith was reckoned to Abraham for righteousnesse ●his he tooke out of the witnesse of sacred history Gen. 15.6 He beleeved in the Lord and hee accounted it to him for righteousnesse To omit others the Apostle here subioynes one in the latter end of this 16. verse which hee receives from that Psalmist Psal 143 2. In thy sight shall no man living be iustified The Hebrew originall strictly renders it selfe by the Septuagint thus All flesh shall not be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Greeke frames that Hebraisme thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No flesh and so the present Text reads it 2 By Arguments 2. The arguments are many which the Apostle hath disposed into a just method is large in them as containing in them a great deale of matter full of mystery and ful of comfort 1. The first argument is Argum. 1 laid out unto us in the 17 18 19 20. verses The Text. GAL. 2.17 But if while we seeke to bee iustified by Christ we our selves also are found sinners is therfore Christ the minister of sinne God forbid VERS 18. For if I build again the things that I destroyed I make my selfe a Transgressor VERS 19. For I through the Law am dead to the Law that I might live unto God Vers 20. I am crucified with Christ Neverthelesse I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the sonne of God who loved me and gave himselfe for me Chrysostome and Hierome referre this in the 17. vers to Peter but more genuinely is it referred by others to the Galatians to al and the force of the Argument This Christ cals us frō the Law to faith but if faith be not sufficient unlesse the law be also broght in then shall Christ seeme to patronize sinne by calling us from that Law by vertue of which sin is expiated If we who that we might bee Iustified have given our names to Christ doe yet want righteousnes unlesse wee embrace Circumcision and the Ceremonies of the Law