rebelliously displace from the Throne the right Soveraigne 2. The second absurdity is that then it would follow That Christ dyed in vaine If righteousnesse come by the Law then is Christ dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the word in the Greeke Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies gratis gratuitò freely Rom. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being iustified freely But here it signifies without merit or rashly or to no purpose Hieron omnes Graeci Tum mors Christi Supervacanea Ambr. Aug. Hilar. in Psa 119. in lit ל or without a cause as the Ancients consent So doth Reason for of one effect there can bee but one proper cause and by it selfe Nature saw this and * Vnius effectus non potest esse nisi una causa pro. prie per se Arist lib. 2. post cap. 16 delivered it Righteousnesse cannot be of both it must bee of the law or of faith if of the law then Christ died to no purpose which were blasphemy to imagine for then should God be uniust for no cause to loade him with his wrath They are but little lesse blasphemous who dare affirme that he dyed but to merit First grace That is to say hee dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to no purpose But 't is our comfortable knowledge he dyed to merit not primam gratiam but integram Iustitiam not only the first grace but perfect righteousnesse and therfore dyed to great purpose for good cause Argum. 3 3. The third Argument is in the first and second verses of the third Chapter The Text. GAL. 3.1 O foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Iesus Christ hath beene evidently set forth crucified among you VERS 2. This onely would I learne of you Received ye the Spirit by the works of the law or by the hearing of faith IN the first verse of this Chapter before hee addes new arguments hee useth a reprehensory Apostrophe to the seduced Galatians hee prepares them to heare before hee proceeds to teach a wisdome fit for all that dispense the Word lest being unprepared and unbroken up instead of sowing we scatter and lose the seed He calls them a Vet lat Insensati Aug. Stulti Hier Rudes Foolish Galatians not as a Nationall brand as Hierom b Hier in praef in lib. hunc imagines so as the Cretans were called Liars the Dalmatians furious the Graecians light or inconstant and so of others but onely as a fit expression of his vehement zeale against their sinne Nor is it against the precept of Christ Chrys in loc Iran lib. 4. cap 27. Imp â—puâ— in Mat 5 Homil 2. Aug. deserin non l. 1. Mat. 5.22 for we may be angry Paul Peter Christ himselfe was so and it is lawfull to reprove It was rash and causelesse anger which our Saviour condemned there may bee an anger of reproofe whereby God may be honoured that must be our cautâ—on and care lest otherwise we serve not the Lord Aug ut su pra cap. â—0 Tho. Aquin â—â—ae quest 72. aâ— 2. but our passions as both Saint Austin and Thomas have divinely explicated it 'T was a iust reprehension for they are all Fooles that over-throw Christ Is it not extreme folly to overthrow our peace our comfort the meanes of our reconcilement To oppose the righâ—eousnesse of Christ is to â—orfeit all these and to make our selves miserable This reproofe â—e partly mitigates and partly aggravates 1. He mitigates by translating the fault in a kinde from them upon others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath bewitched you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometime to * Symmach lib 6 c 78 Sidonius lib. cap. â— Envy In this sense his reproofe is not onely moderate but mixed also with the tacite commendation of their vertue which hath procured its owne usuall attendant Envy from the Divell and wicked men Plin l. 8. c. 8 Theophras lib de Cha. Arist in probl Plutar. Conviâ— lib. 5. Virg es 3. Nescio quis teneros oculus mihi fascinat agnos Gei innoct lib. 9. cap. 4. Leon. Vâ—r. lib. 3. But more properly we may take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill with the eyes as more ancient Philosophers and more lately Leon Varius have handled and proved it Thus the Apostle might seeme according to the vulgar opinion to allude unto that That they were blinded and mis-led by impostors Hereticall teachers are bewitchers that as those made false things appeare as true so these They fell not through malice but deceit being bewitched that they should not obey the truth It is the great policy of the Divell and his to keepe nature blind or if not blind yet rebellious that men might not understand the Doctrin of free Iustification which Doctrine most strongly fights against the kingdom of Satan Thus the Apostle hath wisely dealt his blow by a gentle mitigation while the offenders might see affection in him without Arrogancie All are not fitted for a rough handling in our reproofes we must endevour â—â—th to be plaine and pleasing by the former wee shall shew our selves honest by the latter discreet His pleasingnesse hath appeared in the mitigation his plainnesse will appeare in the aggravation of their fault 2. He aggravates by the evidence of that doctrine which they had received That others did bewitch them was their malice but that they would bee bewitched having beene so clearely taught was their extreme weakenesse They â—ell not from a truth that they were scarcely acquainted with but what was drawne before them with a pencill clearely wrought and discerned It is a dangerous matter to leave a knowne Tâ—uth When Christ is evidently taught hee is as it were painted forth unto us They had so understood the Gospell that they had seene him as it were spit upon scourged reviled crucified and yet had forsaken the faith in him I cannot leave this though I intended but a short Comment without touching at two or three observations very briefly Obser 1. By faith beleeving the Gospell taught they saw Christ before their eyes Faith sees things that are farre removed and makes them ours The evidence of things not seene Reasons eye is farre more dull than this This sees truth in a promise for after times and beholds it with such a stedfastnesse as if it were already present Because God hath promised it shall be my faith sees it already here Let me instance one more particular In the Sacrament of the Communion an unworthy Communicant discernes not the Lords body Naturall men see but a covered table some outward signes Bread and Wine poore alas and inglorious Elements But Faith beholds much under those vailes it sees Christ his body and bloud it tasts and feedes upon Christ in the Eucharist and attracts nourishment from what it feeds upon Observ 2. When Paul taught the Gospell Christ was drawne forth before their eyes It was
The three Questions OF Free Iustification Christian Liberty The use of the Law Explicated in a briefe Comment on St. PAVL 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom 29. adv Ca um S. Trin. LONDON Printed by I.B. for H. Overton and are to be sold at his shop in Popes-head-Alley at the entring into Lumbardstreet 1632. The right Worshipful the MASTER the WARDENS and the rest of the Company of HABERDASHERS in London T Is not custome but a right that challenges the Dedication They are Sermons which were preached in that Interim while I was yours though at London and to that people whom I still equally both love and honour and who at that time owned my Preac ings yet after your choyce had separated mee from them to a remoter Countrey and greater task Their desire first cald it to the Presse but 't is a trodden Complement to pleade Importunity nor doe I love it but must freely confesse That it is not onely by enforcement that I am abroad Every one that vouchsafes to bestow his eye so meanely may reade and with welcome Nor would I beg acceptance from Censure let men verdict as they please It were Pride and Selfe-seeking to crouch unto opinion My intendments are but to doe service to my great Master and them that are his The Humble and therefore from him onely are my expectations If God might have honour and Gods people benefit harshest Censure shold not discourage mee from publishing this or more I affect not their Nicenesse that will bee their owne Closets and Cabinet up their owne labours If wee have but one Talent it must bee put unto the Banke God endures not the Napkin Let God the Church have our Studies if we be conscionable wee cannot lose by our sweat The Subiect of this discourse cannot be unusefull the frame is but rude I intended not ornament much ornament becomes not a Sermon That Trumpet of the Gospell the learned Paul determins to know nothing among his Corinths save Iesus Christ and him crucified But what ere it is I have made it you-s as a testimony of those respects I beare you and how iustly I owe them upon Bonds not few nor ordinary The Lord adde unto what he hath bestowed upon you and make you answerable to your wonted goodnesse It is the prayer of Your servant in the businesse of God SAM TORSHEL Bunbary 1631. OF JVSTIFICATION BY FAITH THE Questions of Free Iustification of our Christian Liberty and of the use of the Law are agitated of late not without much heat while one side carefull the other side fearful of good works doe both strive for Christ and mistake each others grounds They are untoward names wherewith Christians brand one the other while one is called a Legalist another pointed at for an Antinomist and this man repayes the former with the hateful name of Iusticiary peevish expressions of weake minds Can we not dispute unlesse we contend It were a presumption to endevour a reconcilement unfit for my few years and not much fit for this place I shall onely say so much as may best suit for popular Sermons for an audieÌ„ce not nicely curious If we begin an analyse at this chapter there are two parts Gal. 2. I. The continuation of the Apostles narration where hee relates two passed Acts 1. That at Ierusalem with the Apostles from the first to the eleventh verse 2. That at Antioch with Peter In which 1. The sum of the whole businesse vers 11. 2. The particulars of the severall passages they these 1. What Peter did v. 12. 2. The consequent of that error vers 13. 3. Pauls following reprehension In which wee have 1. The manner of it by way of an interrogation to presse it therby more closely 2. The matter of it That is double 1. Hee prooves the Hypothesis that those present Gentiles ought not in that to have Iudaized which he proves from Peters owne contrary fact vers 14. 2. He proves the Thesis That the Gentiles ought not at all to seeke righteousnesse from the law This 1. Hee proves from the common fact of all the Apostles vers 15. Wee who are Iewes by nature c. If any might looke for righteousnesse from the law then we might by the best reason doe it having privilege above all other people for we are borne Iewes born to the righteousnesse of the Law wee have the Fathers the Covenant the Promises and are not sinners of the Gentiles alieni faederis strangers from the Covenant as they are yet we know that a man cannot be justified by the Law 2. He confirms it from the general doctrine of Iustification vers 16. II. The second part is the Returne of the Apostles speech to the Galatians wherein 1. Hee layes downe the doctrine of free Iustification the maine Argument o his Epistle vers 16. For this verse is both the close of the former and beginning of this part by an artfull and almost unperceiued transition passing from one to the other 2. He proves it by severall arguments which take up the rest of this Chapter and eighteene verses of the next 3. He makes use of it by deduction of some consequents from the 19. verse of the third Chapter and so following I shall goe on in an easie method and follow Paul in his therfore I lay downe for the ground of my following discourse this generall Doctrine That a man is not iustified by the workes of the Law but by the Faith of Iesus Christ This truth I shall first explicate secondly confirme thirdly apply which being done we shall somewhat comprehend those controverted tenents The explication is in this 16. verse Knowing that is 1 Explicat Wee doe know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that we may take the explication more full we will observe those particulars which the verse affords us they are these 1. What Iustification is 2 The exclusion of false causes of it 3. The true meritorious cause 4. The meanes of application Concerning the first that we may take the whole nature of it we will see 1. What Iustice is 2. What is Iustification 1. Concerning Iustice Thus Iustice or righteousnesse is a perfect conformity or agreement with the Divine Law which admits a double name 1. Legall which is that righteousnes or conformity to Gods Law which is inherent in our selves a iustice of workes and it is either 1. A iustice of obedience in doing all in leaving undone nothing Or 2. A iustice of satisfaction in enduring the penalty for default of obedience 2. Evangelicall which is that rigâ—teousnesse or conformity to Divine law not inherent in our selves but being in another is reckoned ours A iustice of faith 2. Concerning Iustification therein 1. Of the Name 2. Of the Thing For one gives light to the other 1. Of
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. Fâ—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 â— 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 â—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 froÌ„ 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