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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	judge_v	person_n	2,063	5	5.2344	4	true

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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

beleeving which the Apostle speakes of in the 3. verse and also in the 9. and 22. verses is the faith and beleeving of Abraham who divers yeares before this beleeving which is said to be counted to him for righteousnes was called out of his owne Country and by faith obeyed Gods calling and went and so●ourned in the Land promised to him and his seed as appeares Heb. 11. 8. 9. he had overcome and slaughtered foure mighty Kings and their victorious arm●es by faith and confidence in Gods promises an●Melchizedeck King of Salem the Priest of the most High God had blessed him as we read Gen. 14. and after th●se things the Lord appeared and spake to Abraham and said feare not I am thy shield and thy exceeding great reward and withall hee renewed his promise of the blessed seed by meanes of which seed all the families of the Earth should be blessed in Abraham and should become his faithfull children besides his naturall seed and posterity which should come of the Sonne and Heire of his owne bowells as appeares Gen. 15. 1. 4. These were the promises which God made to Abraham and which Abraham beleeved to be true and resting upon the Lord by firme faith and beliefe for the performance of them the Lord counted it to him for righteousnes Gen. 15. 6. or as the Apostle expresseth the same sentence in the same sence though in wordes somewhat different it was counted to him verse 5. even faith was reckoned to him for righteousnes verse 9. Now this faith and beleeving was first an holy spirituall beleefe and the faith of a man long before called of God and sa●ctified by his Spirit and made obedient to God and his word Secondly It was a beleefe not only of the promise of Christ the blessed seed in generall but more specially that Christ according to the flesh should come out of his owne bowels and that by Christ the Sonne of God made man of his seed the redemption both of him and of all his faithfull seed that is all true beleevers should be wrought and performed Gods wrath appeased the Law fulfilled Justice satisfied perfect righteousnes brought in for their justification and by his and their union with Christ by one spirit and Communion of all his benefits they should have God for their portion and reward for their sheild and defence and should not need to seeke the blessing and reward of eternall life from their owne workes or their owne righteousnes and fulfilling of the Law in their owne persons but meerely from the free grace of God and of his free gui●t in Christ as a reward of Christs righteousnesse freely given to them and of them apprehended by faith and beleeving Thirdly this faith of Abraham was not a weake but a strong faith and beliefe without staggering even a full perswasion that God who quickneth the dead and calleth those things which be not as if they were and was able to make good and to performe what hee had promised yea it was a beleeving in hope against hope that God could out of a dead body and womb raise up a lively seed and make them spiritually righteous who are by nature and according to the Law wicked sinners All these things are manifest by the places before cited Gen 15. and by the expresse wordes of the Apostle in this chap from the tenth verse to the end of the Chapter And thus you see what is meant by faith which is here said to be counted for righteous Secondly the righteousnes here meant is not the righteousnes which is according to the strictnesse and tenour of the Law that is righteousnes of a mans own works performed by every man in his owne person to the Law of God for the Apostle doth dispute altogether against that righteousnes and proves that neither Abraham was justified or counted of God righteous for it as appeares in the 2. 5. 6. 13. verses nor any other at any time as appeares in the Chapter before And Chap. 8. 3. and 9. 32. 10. 3. But here is meant an Euangelicall righteousnes which doth not consist in any worke or workes performed by a man himselfe in his owne person nor in any grace or vertue inherent in himselfe but is a righteousnesse which God of his owne free grace doth impute to the true Beleever who by one Spirit is united to Christ and hath communion with him and is called the righteousnes of Faith and doth exclude legal justification by righteousnesse of a mans owne workes as appeares in the whole discourse of the Apostle in this and the former Chapter and in diverse other places of this Epistle especially ver. 13. of this 4 Chap. and in Chap. 3. 27. 28. Thirdly the phrase of imputing or counting a thing to one signifies both in the Old and New Testament an Act of judgement and estimation by which a thing is judged esteemed reckoned and accounted to be as it is indeed and then it is just and according to truth but when a thing is counted or judged thought and esteemed to be as it is not then it is unjust and not according to truth Now Gods thoughts are alwaies just and his judgement is according to truth Rom. 2. 2. And therefore a lust imputing and counting is here ment for God doth account and Iudge of all persons and things so as they are Of uniust counting and imputing fal●ely we have some examples in Scripture as 1 Kings 1 21. where Bathsheba saith to David I and my Sonne Solomon shallbe counted offenders that is vsurping Adonijah and his wicked Company will so esteeme and judge us of reputing and coun●ing truely as the thing is we have examples also as Nehemiah 13. 13. where it is said of the chosen Levites that they were counted faithfull viz upon former experience of their faithfulnes and therefore the Office of distributing to the●Brethren was counted to them And Levit 17. 4. ●here it is said Blood shall be imputed to that man he hath shed blood and shall be cut off from among his people And Psal 22. 30. a s●ed shall serve him it shallbe counted to the Lord for a generation Moreover this word impute or count signifies sometimes in the most proper sense a bare Act of the Iudgment and thought as Pro. 17. 28. where a ●oole is said to be counted wise when he holdeth his peace that is men for the present judge or thinke him wise at least in that point of silence Sometimes it signifies in a more full sense not onely thinking Iudging and counting persons to be good or bad just or unjust innocent or guilty but also dealing with them and using them accordingly as in the places before named 1 Kings 1. 21. Nehem. 13. 13. and Levit. 17. 4. and Psal 22. 30. also 1 Sam. 2● 15. where Abimelech purging himselfe before Saul from the offence of conspiracy with David against him as Doeg had falsely accused him saith Let not the King impute any thing unto

soveraigne power he might have accounted a lesse thing for mans ransome Therefore this opinion is blasphemy Fiftly that opinion which overthrowes the sacraments of the Gospel and the true use of them is hereticall and blasphemous This opinion that Christs righteousnes and obedience is is not imputed to the saithfull doth so for the Sacraments are seales of our communion with Christ and the Lords Supper rightly received is called the communion of the faithfull and when these her●ticks deny that the righteousnes of Christ is imputed to the faithfull they deny their communion with Christ for if Christs righteousnes be communicated spiritually to them and made theirs God whose judgement is according to truth cannot but impute it to them and set it on their skore and count it theirs in his true Iudgment If he should not count it theirs and impute it to them he should judge unjustly and erre in his Iudgement and the Sacraments which are Seales of communion are lying Seales if it be not communicated nor imputed Therefore this opinion is hereticall and blasphemous Sixthly that opinion which is invented and maintained by Hereticks who deny the eternall God head of Christ and tends to perswade men that there is no use of Christs being God and man in one person is Hereticall and blasphemous This opinion is such and tends to take away the use of Christs being God and man in one person and to perswade men there is no use of his being God and man in one person for all Orthodox Divines teach that it was necessary Christ should be Go●●hat the obedience and suffering of his man-hood for a time might be the suffering and obedience of God and so of infinite value and of more worth then if the elect had suffered for ever in Hell in their owne persons and that the fulfilling and obedience of him alone in our nature should be of more value then if they all in their owne persons had suffered and obeyed as much as he did They also teach that the satisfaction and righteousnes which Gods infinite justice required and without which it could not be satisfied for the removing of so great an evil as Gods infinite wrath and eternall death and torment in Hell and for the bringing in of eternall righteousnes making men worthy of and fit for eternall glory in Heaven which is an infinite good could not be performed by any but by him who is God and man in one person And therefore the infinite evil which was to be taken away by Christs suffering and the infinite good which was to be procured by his obedience and righteousnes required necessarily that he should be God and man in one person But the authors of this opinion by denying that Gods infinite justice stands in strength and requires such a satisfaction or that every beleever hath need to have such a satisfaction communicated to him made his by spirituall union and imputed to him they take away the use of Christs God-head and the causes and reasons for which it was necessary that he should be God and in conclusion they deny Christ to be God Therefore this opinion is Hereticall and Blasphemous Lastly that opinion which is builded on Hereticall and blasphemous grounds and is maintained and upheld by blasphemous Arguments which shake and raze the maine foundations of true Religion is most Hereticall and blasphemous And such is this opinion for it is builded upon this blasphemous ground That God by his Soveraigne power may do and will things contrary to his Iustice that is count and accept that for righteousnes which is not righteousnes 〈◊〉 worthy to be counted one Act of perfect righteousnes for such is the faith of fraile man taken in a proper sense The arguments by which it is commonly maintained are also blasphemous viz. That Christs righteousnes is not the righteousnes of true beleevers neither is it imputed to them by God for Iustification for they say God cannot Iustify one by the righteousnes of another and therefore he cannot Iustify us by Christs righteousnes What is this but an expresse denyall of the union of the faithfull with Christ for if he be one with us and we with him then are our sinnes made his and in him satisfied and his righteousnes made ours and we are Iustified by it as it is ours and not the righteousnes of another nor so different from us but that he and all his benefits are ours and we have interest in them and enjoy and possesse them so far as every one hath need of them Secondly they argue that the righteousnes of one cannot be sufficient for all the elect nor counted to them all for righteousnes which is in effect a denying of Christ to be God and man in one person for if they acknowledg him to be God they must needes acknowledge that his righteousnes and fulfilling of the Law is of more worth and value then if all men in the world had fulfilled the Law in their owne persons without fayling in one point Thirdly they argue that if Christs satisfaction and righteousnes be so made ours and imputed to us that the Law may be said to be fulfilled in us and we may be said to have satisfied Gods Iustice in and by him our surety and our head then is there no place left for pardon and free forgivenes of our sinnes for pardon and satisfaction are contrary By which they overthrow the Doctrine of redemption and of Christs satisfaction and deny Christ to be our redeemer and to have payd our ransome and made a full satisfaction for our sinnes to Gods Iustice contrary to the Scriptures and the Iudgement and beleefe of all Christian Divines which teach that Christ hath payd our ransome and made a full satisfaction and so is properly our redeemer and though Gods Iusti●● exacted of Christ our surety a full ransome and did not abate to him the least farthing of our debt yet we are freely pardoned and have free forgivenesse and are freely iustified by Gods grace because he did freely give Christ to satisfie and fulfill the Law for us and doth freely by his grace and by the free guift of his Spirit unite us to Christ and make us partakers of his satisfaction and imputing his satisfaction freely to us doth for it freely forgive our sinnes and iustify us Fourthly while they argue that faith in a proper sense is all the righteousnes which the faithfull have for Iustification and yee dare not affirme that faith is any formall righteousnes but deny that any formall righteousnes is required in iustification Hereby they deny the Saints iustified to be righteous contrary to the Scriptures which call the faithfull Iustified the righteous and the generation of the righteous which they cannot be without a formall righteousnes which doth constitute and give being to a righteous and iustified man as he is righteous and Iustified wherefore this is a monstrous opinion contrary to common sense and reason Fiftly while

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 servant that is Let him not thinke or judge his servant guilty nor deale with him or use him as a Conspiratour Sometimes it signifies by a Metonymie of the cause for the effect condemning and punishing an offence in a guilty person as he hath deserved and to deale with him and use him as hee is justly thought and judged to have deserved as 2 Sam. 19. 19. Shimei said Let not my Lord impute iniquity unto me he doth not desire that David would not thinke nor judge nor count his iniquitie to be no iniquitie that had beene against all reason but that for the satisfaction which he had made in coming first of all to the house of Joseph to meet David and to bring him againe to his Kingdome David would graciously pardon his offence and not proceed against him and punish him as justly and worthy of punishment Sometimes it signifies by a Metaphor to count one thing as it were another or no better then another or of the same value as Prov. 27. 14. where a flattering salutation or blessing given with a loud voyce is said to be counted a Curse that is esteemed no better then if it were a Curse Somtimes to use one as if he counted him of another Condition as Gen. 31. 15. where it is said of Laban that he counted his Daughters strangers that is used them as if he had counted them strangers and Iob. 31. 10. where Iob saith that God counteth him for his enemy that is afflicteth and plagueth him as if he counted him an enemy Somtimes the word signifies to skore up or to put upon a mans account or reckoning either the offence or debt which he himselfe runs into as Rom. 5. 13. where it is said that sinne is not imputed when there is no Law that is it is not ●o skored up that men are punished for it and it is not judged and punished in them or the debt which he takes upon him for another as Philemon verse 18. If he hath wronged thee or is indebted to thee put that on mine account that is impute and count it to me and set it on my skore Now the severall significations of the severall wordes being thus laid open I proceed more particularly to the true sense and meaning of every word in these speeches and to shew how far the speeches may be extended And first by Faith and beleeving which is counted to every true beleever and was counted to Abraham for righteousnesse I understand here according to the judgment of the most Orthodox Divines the true holy spirituall faith and beleefe which is before shewed to have bin in Abraham and which is proper to the elect regenerate and is said to be imputed to them for righteousnesse B●righteousnesse is here meant Evangelical righteousnesse which is opposed to the legal righteousnesse of workes which is inherent in every man and is every mans fulfilling of the Law in his owne person even the perfect satisfaction and righteousnesse of Christ God and man ●u●mediator and surety which he the Son of God in mans Nature performed to the Law and which is apprehended by every true beleever and applied to himselfe by a lively saith and whereof he hath communion and is truely made partaker by his Spirituall union with Christ of whose mysticall body he is a member being B●ptized and engraf●ed thereinto by one Spirit By the imputing and counting of that faith for righteousnesse to Abraham and to every one of his faithfull seed is here ment Gods setting of Christs righteousnesse on the skore and puting it on the account of every tru●beleever and and his j●dging esteeming and counting them no more guilty of sinne but perfectly righteous by that Evangelical righteousnesse which is called the righteousnesse of God 2 Cor. 5. last ver. because it is the righteousnesse of God performed in our Nature and the righteousnesse of faith and not of workes because the faithfull obtaine and enjoy and apply it by beleeving and not by working the workes of the Law Rom. 4. 11. 13. For the confirmation of this exposition and justifying of this truth we need seek no further Arguments but such as may be gathered from the Apostles owne words as in other of his Epistles so especially in this to the Romans The first argument is drawne from the wordes of the Apostle in the second chap of this Epistle verse 26. where this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as it signifies to be imputed or counted is first used If saith hee the uncircumcision keep the righteousnes of the Law shall not his uncircumcision bee counted for Circumcision by uncircumcision in the first clause we cannot understand the fore-skinne of the flesh not cut off it is most absurd and against common sense and reason to thinke or to suppose that it can or could performe and keepe the righteousnes of the Law but by vncircumcision is ment a Gentile not circumcised as Beza the most learned judicious and accurate Critik and searcher out of the sense of everyword and sentence in the new Testament doth expound the word and so we have in this word a Metonymie of the a●janct for the Subject The same word in the second clause as B●za also well observes doth not here signify the foreskin or uncircumcision in a proper sense for that cannot but most falsely be reputed and counted for circumcision because they are contradictories one to another but the state and condition of him who is uncircumcised even the outward state of Gentilisme and here is another Metonymie of the same kind even the signe put for the thing signified yea it signifies not the state of a Gentile or uncircumcised man barely considered in it selfe but as comprehending in it the righteousnesse of the Law which the man uncircumcised hath kept and performed in that state as the words necessarily imply for the Apostle doth not here suppose onely uncircumcision but the observation of the righteousnesse of the Law in the state of uncircumcision and so here is a Metalepsis or double trope even a metonymie also of the thing conteyning for the thing contained that is of the Subject for the adjunct and also of the cause for the effect that is the man in the state of uncircumcision keeping the righteousnes of the law for the righteousnes of the law by him performed By circumcision we cannot understand the outward cuting away of the foreskin of the flesh neither ●aken literaly and carnally as the corrupt Jewes did take it for a worke of righteousnes and obedience to the Law for justification so it was an obligation by which the circumcised was bound under pain of cutting off for ever to performe the whole Law as appeares Gal. 5. 3. And for a righteous Gentile to be brought under this bondage was no benefit but a miserable condition neither can circumcision be here taken sacramentally as it was an outward signe and seale of the righteousnes of faith and of Mortification and