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justice_n court_n king_n plea_n 3,508 5 9.7258 5 false
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A34956 The iustification of a sinner being the maine argument of the Epistle to the Galatians / by a reverend and learned divine.; Commentarius in Epistolam Pauli Apostoli ad Galatas. English Crell, Johann, 1590-1633.; Lushington, Thomas, 1590-1661. 1650 (1650) Wing C6878; ESTC R10082 307,760 323

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bee justified i. e. freed by the Law of Moses and sometime it is translated by the word freed as Rom. 6.7 Hee that is dead is freed from sinne where the Margin shewes that the Originall word is justified From all those former jurall words thus referred to Justifying it plainely appeares that Justifying is not onely a jurall but also a curiall or Court-word Yet not borrowed from a Court criminall or any other Civill Court of Justice or Law where the suite is contentious and the sentence a judgement in which jus dicitur i. e. in which that right which was in being before is declared to bee according to the letter or meaning of the Law as heere in England is done in the Courts of the Kings Bench and of the Common Pleas where the Judges represent the King for his Justice But Justifying in the sense of the Apostle is rather proper to a Court of favour or grace where the suite is voluntary and the sentence is a Decree in which jus fit datur i. e. in which that right which was not in being before is made to bee according to the kindenesse favour goodwill and grace of the Prince wherein the iniquities and rigours of the Law are rectified pardons for offences are granted Patents and Charters for the Rights of Honours Profits and Priviledges are issued as heere in England is done in the Courts of Requests and the Chancery where the persons President represent the King for his Mercy and Grace and therefore are not called Judges as that word is properly signified by Judex But to avoyd the rough sense of the word Judges they are called by other names In effect therefore Justifying is a right Chancery-word whereby not onely our sinnes are cancelled crossed out and blotted but our Patent for blessednesse is granted and sealed But if wee may borrow a little light from the Civill Law or from those Courts wherein Wills and Testaments receive their Debates and Probates wee shall easily perceive that Justification is a Testamentary word Yet not for the letter of it for wee finde it not expresly used in Testaments But for the sence of it which is the very same or very neare with the Testamentary word of Institution Not as Institution is distinguished from Substitution But as it is opposed to Exheridation or disinheriting and signifies indifferently either for the ordaining of an Heire or for the devising of a Legacy In which ample signification Instituting is co-incident or equivalent with Justifying Both words carrying a sense either really the same or rationally consequent each to other For whosoever in a Testament is Instituted as an Heire or a Legatary that person is Justified or made to have a right to that Inheritance or Legacy which is therein conveyed or devised unto him And whosoever in a Testament is Justified unto any Inheritance or Legacy that person is thereto Instituted And the co-incidence or resemblance betweene these two words is the more proper Partly because Justification is a most gratious act proceeding from the meere favour and free grace of God without any previous Petition Motion or Request made by the party Justified As commonly Institutions are made in Wills and Testaments which are or should bee acts of meere favour and grace But chiefely because Justification is also a Testamentary act of God arising from his Will and Testament wherein all Believers are Instituted Heires to the Inheritance of everlasting life i. e. wherein they are Justified Having hitherto shewed the meaning of the word let us now gather nearer toward the nature of the thing to specifie more particularly what Right that is wee are made to have according to the purpose of the Apostle heere in saying that a man is justified Man is jurally a Sinner and ungodly i. e. a Calamitous person who is unto God an Alien and a Stranger who by his birth heere on earth hath no right to the Kingdome of Heaven For if a Native of England by his birth heere can claime no Inheritance in France nor in any other Kingdome on earth much lesse can a Native of earth claime any Inheritance in the Kingdome of Heaven And man is legally and morally a Sinner and ungodly i. e. Hee is unto God a Transgressour an Offendour and a Malefactour and by reason of sinne man is a Bondman and a Captive held a Prisoner in the Grave under Death and under Sathan who hath the Dominion and power of Death for because of sinne man is not onely debarred from Heaven but condemned to that earth from whence hee was taken even the uprightest man on earth can never bee found upright if God enter into judgement with him to take the examination of his life and marke what is done amisse Contrarily God is jurally Just or righteous i. e. hee is a Lord and Owner for hee is the universall and supreame Lord and Owner of all the whole World over all Owners Lords and Kings having the Soveraigne Dominion and Possession both of Heaven and Earth the Sea and all things else for the whole World and all the Creatures thereof are the workes of his hands and every workeman especially if hee worke upon his owne materialls is the Lord and Owner of his owne workes Unto God therefore doe belong not onely the things that may bee no mans and the things that may bee any mans but also the very things that are each mans as the Lands Goods and Chattells which each man possesseth For although God hath given the Earth to the Children of men and some men in respect of others are great Lords and rich Owners Yet all men even the greatest Kings in respect of God are but meane Lords and petty Owners or rather Tenants at will who have but a precarious use of earthly things the supreme seigniory and property whereof doth rest in God who still retaines to himselfe an absolute and full power to dispose of all things at his pleasure by giving and taking them away at his will See and compare Deut. 10.14 and Job 1.21 and Psal 24.1 and Psal 115.16 and Hos 2.8.9 and 1. Cor. 10.26 And God is morally Just or Righteous i. e. Hee is kind free and bounteous for hee is universally and supreamly kind free and bounteous to bestow in abundance his blessings upon all Creatures but chiefely upon man in a surpassing maner above all the rest Hence the Scripture is very serious and copious in setting forth Gods kindenesse for she magnifies it with the Attributes of great kindenesse Joel 2.13 and Jonah 4.2 of loving kindenesse Esay 63.7 and Jer. 31.3 and Hos 2.19 and in the Psalmes above 20. places of mercifull kindenesse Psalm 117.2 and Psalm 119.76 of marvellous kindenesse Psalm 17.7 and Psalm 31.21 and of everlasting kindenesse Esay 54.8 Shee extolls it with the praises of being Gods title that hee is the God of kindenesse Nehem. 9.17 and of being Gods exercise that hee makes it his delight Jer. 9.24 And the kindnesses which God