Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	according_a	apostle_n	faith_n	2,836	5	4.6389	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71284	A defence of the true sence and meaning of the words of the Holy Apostle, Rom. chap. 4, ver. 3, 5, 9 in an answer to sundry arguments gathered from the forenamed Scriptures by Mr. Iohn Goodwin, which answer was first dispersed without the authors name, but since acknowledged by Mr George Walker : together with a reply to the former answer, or, animadversions upon some of the looser and fouler passages thereof / by Iohn Goodwin.	Walker, George, 1581?-1651.; Goodwin, John, 1594?-1665.	1641 (1641)	Wing W356; ESTC R20590	41,397	65

it was by adding some thing and substracting others that in consideration hereof it was thought requisite to print it in that very shape in which it came at first from betweene his hands for to this alone hath the Reply reference and to couple both it and the Reply in one volume I am consious of no other designe that the publisher propounded to himselfe but onely this to cleare the Reply and the Authour of it from those false and foule imputations of lying forging c and to wash off from the face of that truth they pleade for those blacke coullers of Socinianisme and Arminianisme which Mr. Walkers pencill hath drawne over it that appearing to the eye of the world out of his cloathing their innocency might bee acknowledged in the judgements and consciences of reasonable men The accomplishment of which designe will I dare say satisfyingly recompence his cost and labour and inlarge his heart towards the God of peace and truth who hath given successe to so just so pious so commendable an undertaking Farwell AN EPITOME OF Mr. Walkers Answer OR A speciall receipt by a moderne Divine against the Dangerous infection of an Orthodox Truth REcipe 21. folio's or leaves of papyrus as close written as may well be read Sosinus and Arminius well beaten together and strained through a course boulter of an English discourse A handfull of good Scriptures carelesly gathered and well steeped in the standing water of a new laid interpretation Add hereunto two or three Hebrew roots of reading a sufficient quantity of Learning about a third part Of the hearb called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Engling lack-love 6 leaves at the least of blacke tongue-wort some fifteene slips of tropes and metonymies gathered where they never grew as many as you can come by of the drugg called diabolico-pseudo lobetico 12 ounces of the simple called insultory or assafetidea as much of the sweet and savory hearb discretion halfe a scruple Let all these bee made up into the body of a discourse and swallowed downe without chewing upon a full stomacke and take heede of drinking any sound interpetation after them and there is little feare that the truth will ever doe you any harme Probatum est Reader if thou had'st rather take a little paines then be angry I desire thee to releive the Printer with thy pen and to reforme thy Booke before thou readest it according to these subsequent directions In the Preface Page 9 line 5. for serapp r. scrap p 11 l. 1. for present r. pleasant l. 18. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 12. l. 25. for passages r. pages p. 13. l. 13. for discrologie r. aischrologie l. 14. for messenger r. messengers l. 15. for magnificant r. magnificent In the discourse p. 6. l. 31. for corponeris r. còmponens p. 8. l. 29. for opinion any r. opinion that any p. 13. l. 13. for Divinity who r. Divinity at Leyden who ibid. for of judgement r. of that judgement p. 15. l. 22. for urge a little r. urge A little p. 20. l. 10. for defended here r. defended c. Here l. 18. for word discourse r. wordie disco●se l. ult. for too r. to p. 22. l. ult. for misperisiar r misprision p. 26. l. 13. for our r. owne p. 29. l. 27. for no satisfaction r. no such satisfaction p. 32. l. 15. for this is r. is this p. 33. l. 27. for first r. fullest p. 34. l. 20. for saith further r. saith he further p. 37. l. 24. for skill r. still p. 40. l. 33. for promises r. premisses p. 43. l. 2. for justification r. or free justification p. 47. l. 9. for hihobular r. triobular p. 48. l. 19. for black in so r. so black and p. 55. l. 26. for neighbours r. neighbour p. 59. l. 33. for mee r. men p. 65. l. 25. for contradiction r. contradictions p. 70. l. 2. for belived r. beleeving p. l. 10. for not for r. not of us for p. 74. l. 2. for to speak r. to speak to p. 86. l. 12. for interpres r. interpretesse p. 95. l. 37. for censured r. conceived A DEFENCE OF THE TRVE SENCE AND MEANING of the words of the holy Apostle ROM. 4. v. 3. where it is said that Abraham beleeved GOD and it was counted to him for Righteousnes and v. 5. to him that beleeveth his Faith is counted for Righteousnesse and v. 9. for we say that Faith was reckoned to Abraham for Righteousnes THE true sence and meaning of the holy Apostle in these speeches according to the common judgement of the most godly learned and judicious Divines of the best Reformed Churches is this That upon Abrahams beleeving the Promise of God that God would be his shield and exceeding great reward and that God would raise up out of his loynes the blessed Seed Christ the Redeemer in whom all the Elect and faithfull of all Nations being gathered unto God and by one Spirit Baptised and united together into one spirituall body with him their spirituall head and made lively and sensible partakers of his perfect obedience righteousnesse and full satisfaction for redemption remission of sins justification and perfect salvation should become Abrahams faithfull seed and partakers of the same reward and should wee more seeke the reward of blessednesse by the righteousnesse of their owne workes performed according to the tenour of the Law in every mans owne person but in the Lord Iesus Christ who is the Iehovah Zidkenu the Lord our righteousnes and God the lot and portion of every true beleever upon Abrahams beleeving of the promise and firmely without staggering applying to himselfe this blessing promised and upon his full perswasion that God who promised out of his free grace was by his power able to performe though he by course of Nature and by reason of the deadnesse of Sarahs wombe seemed and indeed was uncapable of that blessing God the Lord counted this to him for righteousnesse that is accepted and accounted him for a righteous man as indeed he was not for any workes of his owne or by any righteousnesse performed in his owne person according to the Law but by the righteousnesse of faith that is the righteousnesse of Christ apprehended and applyed by Faith for being thus justified by faith and having this Communion with Christ of his full satisfaction and righteousnesse God becomes in Christ our sheild and exceeding great reward The Corrupt exposition of the Apostles wordes by the Hereticke Socinus and his followers the Arminians and other fanaticall Sectaries THey all hold and obstinately affirme that Abrahams beleeving and his faith taken in a proper literall sense without any trope was counted to him for righteousnes instead of all righteousnes which either Abraham him selfe in his own person or any surety in his owne person or any surety in his behalfe could performe to the Law of God And upon these words thus wrested they build all their hereticall

his owne sinne but ours not in himselfe but in us and in his 6. Sermon de verbis Apostoli God the Father saith he made him sinne that we might be made the righteousnes of God in him Behold here two things the righteousnes of God yet our owne in him not in our selves Leo the first in his 70. Epistle saith that by the innocency of one we are all made innocent and that by righteousnes derived unto men from him who hath taken mans nature upon him Bernard in his 190. Epistle saith as one hath borne the sinnes of all so the satisfaction of one is imputed to all It was not one which forfeited and another which satisfied for the head of the body is one Christ Also in Sermon ad Milites Templi he saith Death is made to flee away in the Death of Christ and Christs righteousnes is imputed to us And a little after he who hath willingly bin incarnate willingly suffered and beene willingly crucified will he keepe back his righteousnes onely from us And againe One man sinned and all are held guilty and shall the innocency of one viz. Christ bee imputed only to one Anselme in Rom. 5. saith that by the righteousnes of one comming upon all the elect they come unto iustification that they may bee iustified by participation of Christs righteousnes These with many other Testimonies which might be produced out of Ancient Writers from the Primitive times untill Luther doe abundantly shew that they all by faith imputed never dreamed of faith imputed in a proper sense but only the righteousnes of Christ apprehended by faith But to descend to Orthodox Writers of this last age since Luther It is well knowne that they generally held imputation of our sinnes to Christ and Christs satisfaction and righteousnes to us to be the forme of iustification by which beleevers are iustified Luther if wee may beleeve his owne wordes acknowledgeth that it was the Doctrine of Saint Bernard concerning justification by the righteousnes of Christ imputed and not by our owne workes which moved him first to loath the popish Doctrine and to grow into suspition and dislike of that religion And in his Commentary on the Galathians where he doth most highly extoll the righteousnes of faith and debateth the righteousnes of workes hee tels us that faith being weake in many of Gods Children cannot bee accepted for righteousnes of it selfe that is in a proper sense and therefore there is necessarily required imputation of righteousnes for justification in Gal. 3. 6. See further in the very wordes of Luther gathered out of his owne writings and digested into common places by Fabricius who cites the tome and page for every word and sentence which are these first concerning justifying faith he saith faith obtaines what the Law commands and what is that but obedience and righteousnes 1 Tom. pag. 32. And againe by Faith Christ is in us yea one body with us But Christ is righteous and a fulfiller of Gods Commandements wherefore wee all by him doe fulfill them while Christ is made ours by faith also Tom. 3. page 539. when Paul ascribes iustification to faith wee must of necessity understand that hee speakes of faith laying hold on Christ which makes Christ of efficacy against Death sinne and the Law Also 2. Tom. pag. 515. Faith settles us upon the workes of Christ without our owne workes and translates us out of the exile or captivity of our sinnes into the Kingdome of his righteousnes And Tom. 1. pag. 410. Sinne is not destroyed unlesse the Law be fulfilled But the Law is not fulfilled but by the righteousnesse of faith And page 437. To keepe the Law is to have or possesse Christ the perfect fulfiller of the Law And Tom. 4. Page 44. Faith iustifies because it apprehendeth and possesseth that treasure viz. Christ And Page 45. we say that Christ doth forme faith or is the forme of faith And Tom. 2. upon Genesis The laying hold on the promises is called sure and firme faith and doth justifie not as it is our worke but the worke of God These speeches shew plainely that Luther conceived Christ with his righteousnesse to bee after a sort the formall righteousnesse of the beleever● though not formally inherent in him yet formally possessed and enjoyed by faith Concerning this justifying righteousnes Luther also teacheth that it is not in our selves but in Christ even his fulfilling of the Law for us made ours and imputed to us Tom. 1. page 106. By faith saith hee are our sinnes made no more ours but Christs upon whom God hath laid the iniquities of us all and he hath borne our sinnes and on the other side all his righteousnes is made ours for he layes his hand upon us And page 178. The righteousnesse of a Christian is anothers righteousnes and comes to him from without it is even Christ who is made unto us of God righteousnes so that a man may with confidence glory in Christ and say Christ his living doing and suffering is mine no otherwise then if I had lived don and suffered as he did as the Married man possesseth all which is his Wives and the Wife all the goods which are her Husbands for they have all things common because they are become one flesh and so Christ and the Church are one Spirit by faith in Christ Christs righteousnes is made our righteousnes and all his are ours yea he himselfe is ours And Tom. 2. page 86. The righteousnes by which we are iustified before God is not in our owne persons but without our selves in God because man shall have no cause to be puffed up with an opinion of his owne proper righteousnes before God And Tom. 2. page 385. A Christian is not formally righteous by reason of any substance or quality in him but relatively in relation to Christ in whom he hath true righteousnes Melancthon in Epist ad Rom. 8. 4. saith wherefore Pauls meaning is thus to be taken That Christ is given for us that we may bee counted to have satisfied the Law by him and that for him wee may be reputed righteous Although we our selves doe not satisfie the Law anothers fulfilling of it freely given to us and is imputed to us and so the Law is imputatively fulfilled in us and so when the Apostle saith that Christ is the end of the Law for righteousnes to every beleever that is he that hath Christ is righteous hee is reputed to have satisfied the Law and hee imputatively hath that which the Law requires And in chap. 10. 4. upon these wordes Christ is the end of the Law for righteousnes c. he saith this is the simple meaning Christ is the end that is the fulfilling of the Law to the beleever and he who hath Christ that is beleeves in Christ is righteous and hath imputatively what the Law requires The Booke of concord subscribed by so many hundred Euangelicall Ministers of the reformed Churches in Germany in the

Articles of Iustification saith that when we speake of iustifying faith it is to be knowne that these three obiects concurre which are to bee beleeved 1. the promise of the benefit that is mercy for remission or iustification 2. That the promise is most free which excludes our merits 3. The merits of C●r●st which are the price and propitiation and a little after Faith doth not iustifie because it is a worke worthy by it selfe that is in a proper sense but onely because it receaves the mercy promised And again how shall Christ be our Mediatour if in iustification wee doe not use him for our Mediatour that is if we doe not feele that for him we are reputed righteous The Divines of the Augustin confession c●ndemne Osiander who held that the righteousnes of faith was the essentiall righteousnes of God And also them who taught that Christ is our righteousnes onely according to his humane nature And in the Epitome of the Articles controverted by some they with one consent affirmed that the righteousnes of faith is remission of sinnes reconciliation to God and adoption to be Sonnes of God for the obedience of Christ only which by faith alone of meere grace is imputed to all believers Articulo 3. de fidei iustitia And this obedience of Christ which is imputed for righteousnes they affirme to be the obedience which hee performed both in his death and passion and also in his fulfilling of the Law for our sakes Ibid. Artic. 3. And concerning faith they teach that in iustification before God it trusteth neither in contrition nor love nor any other vertues but in Christ alone it is the onely meane and instrument which apprehends and receives the free grace of God the merit of Christ and remission of sinnes and it resteth on Christs most perfect obedience by which he fulfilled the Law for us which obedience is imputed to beleevers for righteousnes Ibid. Artic. 3. Calvin is so zealous and so cleere and manifest in teaching and maintaining the Doctrine of Justification by the communion and imputation of Christs perfect obedience satisfaction and righteousnes that among Christians Calvins Institutions me thinkes the very Father of lyers the Devill himselfe should if not blush and bee ashamed yet in policy be afraid to call Calvin for a witnesse against it least all that heare him should hate him and hisse him for his open lying The Doctrine of Calvin concerning iustification consists of these speciall Articles laid downe plainely Institut lib. 3. cap. 11. First hee affirmes in plaine wordes that Iustification consists in remission of sinnes and imputation of Christs righteousnes Sect. 2. Secondly he shewes what he meanes by remission of sinnes sometimes he takes remission of sinnes in a large sense for that act of God by which he doth communicate and impute the full satisfaction of Christ unto his Elect and faithfull that the whole guilt of all sinnes both of omission and co●…ission is taken away and they are no more accounted nor appeare in his sight as sinners In this sense he calls remission of sinnes totum iustificationis in his Comment on Rom. 4. and tot●m iustificationem whole iustification Instit. lib. 3. ca 8. 4. For indeed when the sinnes of commission are taken away by that part of Christs satisfaction imputed which is called his passive obedience or voluntary suffering of the penalties of the Law and the sinnes of omission by his active obedience in fulfilling the righteousnes which the Law requires which is the other part of Christs imputed satisfaction so that the Elect are now reputed as righteous men who have the defect which came by Omission supplied and have no more the sinnes of Omission imputed to them this is perfect and whole iustification as he truely calls it But sometimes he useth the word remission of sinnes in a more strict sense for that part of Gods act of communicating and imputing of Christs satisfaction which respects the passive obedience of Christ which takes away the guilt of sinnes committed but doth not supply the omission of righteousnes and in this sense he makes remission of sinnes but a part of iustification and Gods imputing of the active part of Christs satisfaction and counting the faithfull righteous by it imputed hee makes the other part of iustification in the wordes before cited out of his Institutions lib. 3. cap. 11. Sect. 2. Thirdly he constantly teacheth and affirmeth that there is no righteousnesse by which a man can stand before Gods Tribunall and be accepted for righteous in his sight but onely the full satisfaction and perfect righteousnes of Christ which he the Sonne of God performed in the nature of man for that which is not intire and absolute and without all staine and spot such as never hath beene nor shall be found in any meere man can never be accepted of God but is with him sleighted and vilified beyond all measure and whosoever prates of any righteousnes in mens owne workes or doings they have no true thought nor the least sense of the iustice of God but make a mock of it Institut lib. 3. cap. 12. Sect. 1. and 3. and 11. 26. Fourthly he affirmeth that man is iustified by faith when he is excluded from the righteousnes of works by faith layeth hold on the righteousnes of Christ with which he being cloathed doth appeare in the sight of God not as a sinner but as a righteous man Instit. lib. 3. cap. 11. Sect. 1. And in the same chap. Sect. 11. He saith Haec est mirabilis iustific●…i ratio ut Christi iustitia tecti non exhorreant iudicium quo dignisunt dum seipsos merito damnant insti extra se censeantur Fiftly concerning the Office of faith in iustification he teacheth that faith being in it selfe weake and imperfect and of no dignity or worth price or value is never able to iustifie us by it selfe but by bringing Christ unto us who is given to us for righteousnes it is not our righteousnes but makes us come with the mouth of the soule opened that we may be capable of Christ and it is as a vessell or Pot for as the pot full of money enricheth a man so faith filled with Christ and his righteousnes is said to iustifie us and to be counted for righteousnes and therefore he saith that it is a foolish thing to mingle our faith which is onely the instrument of receiving righteousnes with Christ who is the materiall cause and both the Author and Minister of this great benefit chap. 11. Sect. 7. And in the 17. Sect. hee saith that faith is hereupon said to iustifie because it doth receive and embrace the righteousnes which is ●ffered in the Gospell Sixtly he affirmes that the righteousnes by which b●●eevers are iustified and stand righteous before God is not in themselves but in Christ even his perfect obedience and righteousnes communicated to them by imputation Sect. 23. Lastly he