Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	according_a	good_a	law_n	2,744	5	4.6392	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04774	Miscellanies of divinitie divided into three books, wherein is explained at large the estate of the soul in her origination, separation, particular judgement, and conduct to eternall blisse or torment. By Edvvard Kellet Doctour in Divinitie, and one of the canons of the Cathedrall Church of Exon.	Kellett, Edward, 1583-1641.	1635 (1635)	STC 14904; ESTC S106557	484,643	488

and involved in originall sinne which they either knew not or considered not Lastly when I had taken these pains to frame this chapter in defence of a point which I never held to be questioned it grieved me to heare my ingenious friend so much to defend the new Writers and to dance after the new pipe Candid and favourable expositions I shall love while I live and both use towards others and desire to be used towards me but violent forced farre-fetched interpretations as this hath been I can no way allow For since reformation hath been so sharp-sighted as to finde fault in all things to esteem the Schoolmen as dunses though they are thought dunses that so censure them to account the Fathers as silly old men or as children though they are but babes that admire them not to disregard Provinciall Councels yea Generall Councels as the acts of weak and sinfull men though they are the chiefest the highest earthly-living-breathing Judges of Scriptures controversed which cavils against former times I have heard belched forth by the brain-sick zealous ignorants of our times since we have hissed out the Papists and think they speak against their own consciences when they maintain the infallibilitie and inerrabilitie of the Pope May not Bucer and Martyr erre Must all new opinions needs be true and defended with might and main with wrested part-taking over-charitable defenses rather then a small errour shall be acknowledged If such milde dealing had been used against times precedent we could not have found as some now have done about two thousand errours of the Papists But thus much if not too much shall suffice concerning these men and this matter with this cloze That Zanchius himself in the place above cited saith thus against that new-fangled opinion t Neque enim aliud peccatum in posteros transfusum est quàm quod ipsius quoque fuit Adami fuit enim inobedientia cum privatione justitiae originalis totius naturae corruptione Deinde etiam non propter aliud peccatum nos sumus adjudicati morti quàm propter illud propter quod Adamus Ejusdem enim peccati stipendium fuit mors Illi autem fuit dictum Morte Morieris propter inobedientiam c. For no other sinne was transfused to posteritie then that which also was Adams for it was disobedience with a privation of originall justice and corruption of the whole nature Besides we are sentenced to death for no other sinne then for that for which Adam also was for death was the wages of the same sinne Now it was said to him THOU SHALT DIE THE DEATH for disobedience c. Now let them say if they can that Adam was sentenced to death for any sinne of predecessour or successour or any other sinne of himself but one onely I have maintained and do resolve Death was inflicted for his first sinne onely Therefore by Zanchius his true Divinitie against Bucer and Martyr and their peremptorie defenders Not all not many sinnes of all of many of any of our predecessours but the first sinne onely of Adam is transfused to posteritie nor are they guiltie or condemnable for any other preceding actuall sinne or sinnes of others whosoever O Father of consolation O God of mercies who knowest that every one of us have sinnes personall more then enow to condemne us lay not I beseech thee the sinnes of our fathers or fore-fathers or our own if it be thy holy will to our charge to punish us in this life present or our originall sinne in and by Adam or our own actuall misdeeds to trouble our consciences by despair or to damne us in the world to come but have mercy upon us have mercy upon us according to thy great mercy in Christ Jesus our alone Lord and Saviour Amen CHAP. VIII 1. Original sinne came not by the Law of Moses but was before it in the World 2. God hath good reason and justice to punish us for our original sinne in Adam Gods actions defended by the like actions of men 3. Husbands represent their wives The men of Israel represented the women Concerning the first-born of men and beasts The primogeniture and redemption of the first-born 4. The whole bodie is punished for the murder committed by one hand Corporations represent whole cities and towns and Parliaments the bodie of the Realm Their acts binde the whole Kingdome Battelling champions and duellists ingage posteritie 5. S. Peter represented the Apostles The Apostles represent sometimes the Bishops sometimes the whole Clergie The Ministers of the Convocation represent the whole Church of England The authoritie of Generall Councels National Synods must be obeyed 6. Private spirits censured Interpretation of Scripture not promiscuously permitted An Anabaptisticall woman displayed 7. An other woman reproved for her new-fangled book in print Scriptures not to be expounded by anagrams in Hebrew much lesse in English but with reverence How farre the people are to beleeve their Pastours 8. Saul represented an entire armie Joshua and the Princes binde the Kingdome of Israel for long time after 9. Christ represented us Christ and Adam like in some things in others unlike Christ did and doth more good for us then Adam did harm IT hath been plentifully evidenced that death entred into the world by sinne and that both Adam and we were sentenced to die for one sinne the first sinne onely of Adam onely and not for any other sinne or sinnes of him or any other our remote propinque or immediate parents and that death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression Rom. 5.14 I adde Death shall live fight and prevail though not reigne from Moses unto the end of the world For when this mortall shall have put on immortality then then and not till then shall be brought to passe the saying that is written Death is swallowed up in victory 1. Cor. 15.54 and the last enemy that shall be destroyed is death 1. Cor. 15.26 Aquine on Roman 5. lect 4. thus Because corporall death reigned from Adam by whom originall sinne came into the world unto Moses under whom the Law was given and death is the effect of sinne especially originall sinne it appeareth there was originall sinne in the world before the Law and lest we might say they died for actuall sinnes the Apostle saith Death reigned even over those who sinned not proprio actu as children So he 2. The things themselves then being unquestionable and before elucidated to the full That death is inflicted for originall sinne and that we all and every of us except Christ have contracted originall sinne it followeth justly by the judgement of God that death is appointed unto us for this sinne Tertullian lib. 1. contra Marcion a Homo damnatur in mortem ob unius arbusculi delibationem pereunt jam omnes quì nullum Paradisi cespitem nôrunt Man is condemned to death for tasting of a small

restriction because in it was speech of Adam by whom death came upon all without exception but in the second and opposite member All is not to be taken in the same amplitude sed juxta rem subjectam But according to the subject spoken of All that have grace and the gift of righteousnesse Omnes vivificandi All that are to be made alive saith S. Augustine All that are Christs So much in defence of those who by All understand genera singulorum but not singula generum Some of all kindes but not all of every kinde restraining and imprisoning the word yet as it were in libera custodia The free gift came upon all men to the justification of life that is it came upon all upon whom it did come freely and yet upon many which were not of Christs flock it came not at all If this seem harsh to any there is a second interpretation which came in my minde before ever I had heard or read that any other thought so and amongst a whole army of expounders I never met with any who wholly agreeth with me and never but one whose opinion in part concurreth with mine and he is Cardinall Tolet who is found fault withall covertly by Justinian the Jesuit and by the learned Estius under a generall Quidam vir doctus A certain learned man and expressely by name by Cornelius à Lapide the Jesuit whose judgement otherwise I had been ignorant of as not having Tolets labours on the Romanes The words of S. Paul Rom. 5.18 at the latter end are these By the righteousnesse of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift came upon all men unto justification of life So it is read according to the Vulgat in our late Translation the Bishops Bible hath it Good springeth upon all men to the righteousnesse of life but it is certainly amisse for they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas there is great discrepancy between them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally confessed to be according to Philosophers that vertue or aggregation of vertue which is named Justice generall or according to Divinity the vertue or the habit of justice the work of grace sanctification righteousnesse or holinesse inherent Neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for though I would be loath to say as Beza doth on that place I do not admit saith he Nè in anis quaedam argutia tribuatur Apostolo id est Spiritui sancto that these two are all one for this reason among others Lest some vain nicety should be attributed to the Apostle that is to the holy Ghost for if I did admit them to be all one yet I would rather admire the depths of the holy Spirit which I am not able to sound then ascribe any empty or vain nicety to the perfection of divine Scripture l Adoro Scripturae plenitudinem Tert. lib. contra Hermog Whose plenitude I adore that I may use Tertullians phrase whereas Beza intimateth as if the infinite Spirit knew not to dictate what he could not understand yet will I be bold to say there is a main difference between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly is rendred justificatio For grant that among Heathen writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be now and then expressed A just cause or The ground-work or foundation of a just cause as l 1. de coelo Aristotle useth it Grant we also that in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes for the judgement of God as Rom. 1.32 and Revel 15.4 sometimes for the ordinances of God as Luke 1.6 and Heb. 9.1 and 10 verses and Rom. 2.26 yet most properly it is rendred Justificatio and by it is meant the merit of Christ and his righteousnesse imputed to us and is in Christ and not in us Beza saith right in this m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsam justificationis nostrae ut ità dicam materiam hîc declarat ab effecto nempe illam Christi obedientiam cujus imputatio nos juslos in ipso facit quam paulò antè vocavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quò Deus gratis eam nobit largiatur The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justification declareth as I may say the very matter of our justification from the effect namely that obedience of Christ the imputation whereof makes us righteous in him which a little before he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift because God gives it freely to us Thus is the imputation of Christs righteousnesse and our justification all one in effect and onely divers in words to the same sense Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both in the 16 verse and in this present place and thus Rev. 19.8 The fine linen is the righteousnes of Saints Not of themselves not inherent for to the Church was given or granted that she should be arayed ut cooperiat se as some reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fine linen pure white 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white to be seen by others And since our Saviour Revel 19.13 was clothed with a vesture dipt in bloud which Blasius Viegas saith is commonly interpreted of Christs humanitie begored with its own bloud by the Jews which suffer me to term Meritum rubrum as well as the School-men stile it Meritum udum which was pointed at Esai 63.1 Who is this that cometh from Edom with dyed garments from Bozrah and verse 2. Wherefore art thou red in thine apparell and thy garments like him that treadeth in the wine-fat which Tertullian wittily thus expounded n Spiritus propheticus veluti jam contemplans Dominum suum ad passionem venientem carne scilicet vestitum ut in ea passum cruentum habitum carnis in vestimentorum rubore designat conculcatae expressae vi passionis tanquam de foro torcularis quia exinde quasi cruentati homines de vini rubore descendunt Contra Marcionem 4.40 The spirit of the Prophet contemplating as it were his Lord going to his passion clothed with flesh as suffering in it describes by the rednesse of his garments the bloudy habit of his flesh troden and pressed by the force of his passion as by a wine-presse because men come out thence as it were all bloudy with the rednesse of the wine According to that prophesied of him rather then of Judah or of Judah as a type of him Gen. 49.11 He washed his garments in wine and his clothes in the bloud of grapes So that S. John may be thought to expound Esai and Esai to reflect on that prophesie of Jacob and all to designe out our Saviours passive obedience by which that I may so speak our sinnes are most properly washed away or not imputed Upon proportionable semblance of reason permit me to say that the pure and white linen describeth Christs active obedience his fulfilling of the Law in

Samson and how Book 2. p. 31. Compare Book 3. p. 220. at the bottome of the page Why all men shall rise again at the last day Book 1. p. 195. Whether such as have been raised from the dead did die the second time Book 2. p. 1 to p. 12. Of holy men there is a double resurrection ib. p. 4. The raising of the dead was an act appropriated unto Christ himself no way communicated to his Apostles in his life time ib. p. 6 9 10. Who they were that rose at Christs death ib. p. 12. wherwith compare ib. chap. 8.11 12 13 14. throughout The raised Saints ascended not into heaven with Christ ib. ch 15 16 17 18. throughout Christs resurrection was typified in Elias 2. King 2.13 ib. p. 146. The figure of Rome at its first building ib. p. 24. S THe whole Scripture is but one though penned by divers Book 2. p. 38 39. The Penmen of the holy Scriptures as such could not forget ibid. p. 40 41 c. Whether how it was necessarie that the Scripture should be written for mens instruction ibid. p. 68 69 70 c. Whether the holy Penmen of the Scriptures understood all that they wrote ibid. p. 80 to p. 86. Whether they read profane Authours ibid. p. 86 to p. 90. They did cite Poets or profane Authours ibid. p. 89 to p. 93. Whether they studied the things they wrote before-hand ib. p. 92 to p. 96. There was no difference between the Penmen of the divine Writ of the Old and New Testament in the point of conceiving and writing in different languages ib. p. 96. We must have recourse unto the allusions of Scripture which are not rest on what the Apostles conceived in their mindes onely ibid. p. 97. The Pen-men of Scripture had no libertie to put in their own conceits or in writing to adde or blot out what they had done ib. p. 98 to p. 104. They had no power to clothe their inward apprehensions with words of their own ib. p. 104 105 106. The Penmen of Scripture wrote their heavenly dictates in the same language in which they conceived them ibid. p. 107 to p. 112. Whether the holy Penmen of Scripture wrote the Scripture casually ibid. p. 71 72. When the New Testament began first to be written and upon what occasion ibid. pag. 73. Whether the Penmen of Scripture were commanded to write ibid. p. 73 to page 76. Whether the Prophets Evangelists and Apostles were compelled to write ibid. 76 to p. 80. Whether Christ wrote any part of Scripture himself immediately ibid. p. 64 65 c. Why Sinne is called Originall Book 1. p. 129. Styles given to originall sinne ib. p. 36. Some sinnes are greater then other ibid. p. 62 63 64. The greatnesse of a sinne is two wayes considered ibid. p. 66. Of originall sinne as conveyed unto us from Adam ib. p. 74 to pag. 90. Originall sinne is matter of repentance ib. p. 76. How we sinned originall sinne in Adam ib. p. 78 79 80. Not by imputation onely nor onely by imitation p. 84 85. Originall sinne is propagated to mankinde ib. p. 90 91. p. 129. When originall sinne beginneth ib. p. 91 92 93. The manner how the soul is by it made sinfull ib. p. 103 to p. 109. Adams actuall sinne was private and personall ideall onely and representative therefore not imputed unto us ib. p. 88 89. p. 129. The foure principall faculties of our Souls with their severall objects Book 1. p. 56. T A Twofold kinde of Temperature the one of weight the other of justice Book 1. p. 18. Tithes are by an everlasting law due to the Priesthood of Melchisedech ibid. p. 83. Curses that follow those who sacrilegiously rob the Church of Tithes Book 2. p. 50 51. The Transfiguration of Christ with the manner of it and how it was not painfull to him B. 1. p. 29. Of the Translation of them who shall be found alive at the last day ibid. p. 30. The use of the Tree of life in Paradise unto Adam ibid. p. 20 23. Whether Adam did eat of the tree of life before he fell ibid. p. 21 22. V VIator is considered according unto a twofold estate Book 1. page 51 52. FINIS The severall places of Scripture explained in these three Books of Miscellanies The first book GEn. 3.20 pag. 40. Gen. 4.15 64 65. Exod. 13.2 140. Exod. 20.5 110 116 127 128. Job 14.4 95 96. Ps 51.5 92 93 94. Ps 91.11 25 26. Ps 109.14 121 122. Ps 131.1 161 162. Isa 53.2 18. Vers 4. 20. Jer. 25.26 153 unto 157. Matt. 15.14 174. Joh. 8.44 37. Joh. 9.2 132. Act. 23.5 168 169. 170 c. Rom. 5.12 79 80. vers 13. 186. ver 18. from page 190 to the end of the first book Rom. 11.16 106. 1. Cor. 3.1 2. 158. 1. Cor. 7.14 106. 1. Cor. 15.47 42. Ephes 4.23 24. 56. Heb. 9.27 from the 1 to the ninth The second book GEn. 22.5 p. 83. Gen. 31.53 32. John 8.56 30 31. Joh. 20.7 146 147. 1. Cor. 9.16 78. 1. Cor. 16.22 48 49 c. 2. Cor. 5.14 78. Gal. 6.11 67 68. Heb. 11.35 4. The third book EXod 34.29 p. 210. Mal. 4.5 6. 174 175 c. Matt. 17.11 177 178 c. ¶ Faults escaped in the first Book thus to be corrected Page 18 line 11 for proportion reade proportio Page 20 line margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 24 line 2 for tree life reade tree of life Page 29 line 13 for not reade no. Page line 39 for ecclipsed reade eclipsed Page 30 line margin for tran-seuntis reade trans-euntis Page 32 line margin for laborantos reade laborantes Page 44 line 20 for yae reade yea Page 57 line 20 for he did for a while reade he did fulfill for a while Page 62 line 22 for Cittien reade Citizen Page 65 line 30 for Wheter reade Whether Page line 43 for Gensis reade Genesis Page 82 line 41 for lisienesse reade likenesse Page 86 line 20 for this reade his Page 96 line margin for doctus nec doctus reade doctus nec indoctue ¶ In the second Book Page 2 line 39 for istance reade instance FINIS