Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	commit_v	person_n	say_a	3,727	5	7.2574	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07919	The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.	Bell, Thomas, fl. 1593-1610.	1596 (1596)	STC 1829; ESTC S101491	430,311	555

Againe in an other place Without me can ye doe nothing By which testimonies it is clear y t man before he be regenerate hath not power force efficacy or faculty to do good or once to cōsent to any spiritual act The third conclusion The meritorious cause as wel of saluation as of iustification is Christ Iesus and none els This conclusion wilbe manifest if we seriously reuolue in our minds the wonderful mystery of mans redemption In which kind of holy meditation whosoeuer shal deuoutly exercise himselfe that man doubtlesse wil espie with facilitie these foure most excellent attributes of our most sweete redeemer to wit his iustice his mercie his wisedome his loue For first as the worthines of the person increaseth so doth also the offence against the saide person committed Wherupon it commeth that a reprochful word spoken against a meane priuate person is in respect a small offence when it is spoken against a magistrate it is great●r when against our soueraigne the greatest of all and consequently when we offend God whose person is of infinite worthienes our offence must needes be infinite howsoeuer our late papists flatter themselues in their venials and so man vncapable of euerie infinite action cannot possibly yeeld any condigne compensation and yet god of his iustice cannot pardon sin without condigne compensatiō for the same Behold here Gods iustice Secondly in rigor of iustice the partie that offendeth is bound to make satisfaction for the fault neither is the partie offended bound to accept the satisfaction of any other and conseqently God was not bound to accept his sonnes satisfaction for our sinnes though it were most sufficient and of infinite dignitie In this Gods mercie shewed it selfe Thirdly on the one side pure God could not satisfie though he were of infinit dignitie because pure God is impassible on the other side pure man was not able because euerie his action was insufficient as of which no one amongst al could be infinite God therefore appointed his onely sonne to be incarnate to ioyne humanitie with diuinity in hypostatical vnion and so to make attonement for our sinnes For as man hee was passible and as God he was able to giue infinite dignitie to his passion Wherein we may beholde Gods diuine wisedome Fourthly God seeing man in the chaines and bondage and thraldome of the deuill through sin and hauing tender compassion of him in such his distresse sent his owne deare sonne to set him at libertie again and this he did of meere loue without all merits and deserts of man For as Christ himselfe saith God so loued the world that he gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting All saith the apostle haue sinned and are depriued of the glorie of God and are iustified freely by his grace through the redemption that is in Christ Iesus Againe in another place As by the offence of one the fault came on al men to condemnation so by the iustifying of one the benefit abounded towarde all men to the iustification of life For as by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous This is the stone saith Saint Peter which the builders refused which is become the head of the corner neither is there saluation in any other for among men there is giuen none other name vnder heauen whereby wee must be saued Wee haue an aduocate with the father saith Saint Iohn euen Iesus Christ the iust and he is the reconciliation for our sinnes Christ redeemed vs saith Saint Paul from the curse of the lawe while hee was made a curse for vs. Againe in another place In whome wee haue redemption through his bloud that is the forgiuenesse of our sinnes Againe Who did by himselfe purge our sinnes and sitteth on the right hand of maiestie on high Againe For he hath made him to be sinne for vs that knew no sinne that we should be made the righteousnes of God in him These saith S. Iohn are they which came from great tribulatiō washed their stoales and made them white in the bloud of the Lambe Again in another place The bloud of Iesus Christ doth purge vs from all sin I euen I am hee saith God by his Prophet that blotteth out thine infirmities not for thy deserts but for mine owne sake Againe in another place He was wounded for our iniquities hee was torne in peeces for our offences S. Austen shal conclude this point who writeth in this maner Dominus noster Iesus Christus mori venit peccare non venit communicando nobiscum sine culpa poenam culpam soluit poenam Our Lord came to die he came not to sin communicating paine with vs without sinne he loosed both sinne and the paine of sinne The fourth conclusion The mercie of God is the efficient cause of mans iustification and Gods glorie the finall cause of the same Of the former speaketh S. Paul when he saith Not by the works of righteousnesse which we haue done but according to his mercie hath he saued vs by the washing of the new birth and the renewing of the holy ghost Againe in another place the same Apostle saith that al haue sinned are freely iustified by his grace Againe he saith Which beleeue in him that raised vp Iesus our Lord from the dead And S. Iohn saith that God of his meere mercy and loue gaue his only son for the redemption of the world Of the latter speaketh the apostle when he saith that God hath made vs accepted in his beloued to the praise of his glory Again in another place whether therfore ye eate or drink or whatsoeuer ye do do all to the glory of God As if he had said ye must referre al your thoughts words and workes to Gods glorie because ye were created to that end The prophet also saith I euen I am he that putteth away thine iniquities for mine own sake wil not remember thy sins Againe in an other place Surely I wil not giue my glory to any other But doubtlesse if God shoulde iustifie man for any other end then for his owne glory it would follow thereupon that his glorie were giuen to another Yet as Salomon saith God hath made al things for his own sake yea euen y e wicked for y e day of euil The formall cause of mans iustification is not mans owne inherent iustice but the iustice righteousnes of Christ Iesus This conclusion containeth the maine point of a mighty controuersie betweene the papists vs for which respect I wish the reader to marke attentiuely my discourse The late councel holden at Trent setteth downe the opinion of the papists in these words Demū vnica formalis causa est iustiti● dei nō qua ipse iustus est sed qua nos