Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	david_n	samuel_n	saul_n	1,780	5	9.7755	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09274	Vindiciae fidei, or A treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. Deliuered in certaine lectures at Magdalen Hall in Oxford, by William Pemble, Master of Arts of the same house: and now published since his death for the publique benefit.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.	1625 (1625)	STC 19589; ESTC S114368	167,454	232

suspition of crime be layed to their charge they are iustified either by a plai●e denyall of the fact alledging that the fault whereof they are accused was neuer by them committed or by denying the euill of the fact alledging that in so doing they haue done well because they haue done what the Law commanded and that 's their warrant Thus Samuel iustifies his gouernment against all surmise of fraudulent and wrongfull dealing that the people might imagine by him In 1 Sam. 12. 3. c. Thus Dauid cleares himselfe before God from that crime of conspiracy against Saul his Master and seeking of the Kingdome which Cush and other Courtiers accused him of professing his innocency and desiring God to iudge him according to his righteousnesse and integrity in that behalfe as it is Psal. 7. 3. 4. 8. There need not other instances in so plaine a matter Those that are iustified by this meanes are iustified by that Righteousnesse which is of the Law and of Workes By which plea though man may be iustified before man yet in the sight of God no flesh liuing shall be iustified As hereafter we shall see 2. Some are not truely righteous in themselues but are in their owne persons transgressors of the Law These when they are accused haue no other meanes whereby they may be iustified but by confessing the crime and pleading satisfaction that for their transgression against the Law and offence thereby against the Law-giuer they haue fully satisfied by doing or suffering some such thing as by way of iust penalty hath beene required of them Now hee that can plead such a full and perfect satisfaction ought therefore to be accounted innocent and free from all desert of further punishment for t is supposed he hath endured the vtmost of euill the Law could inflict and so he is to be esteemed of as if he had not at all violated the Law For plenary satisfaction for a fault and the non-Commission of such a fault are of equall Iustice and deserue alike Iustification In which point it must be no●ed that if the party offended doe pardon without any satisfaction taken there the offender is not iustified at all And againe if the offence be such as there can be no satisfaction made then it is vtterly impossible that the offender should euer be iustified Now this satisfaction which an offender may plead for his Iustification is threefold 1 That which is made by himselfe in his owne person He that can plead this kinde of satisfaction is iustified Legally by his owne righteousnesse and merits 2 That which is made by another for him When another by consent and approbation of the party offended interposeth himselfe as surety for the party delinquent in his stead and name to make that satisfaction which is required of the party himselfe Whether this be done by doing or suffering the same things which the delinquent should haue done or suffered or some other things but of equivalent worth and dignity He that pleades this kinde of satisfaction is iustified Euangelically by grace through the righteousnesse of another imputed to him and accepted for as his 3 That which is made partly by himselfe and partly by another Which kinde of satisfaction may haue place betweene Man and Man but betweene God and Man it hath none at all Neither by this nor by that first kinde of satisfaction which is done in our owne Persons can any man be iustified in the sight of God but onely by the second sort that satisfaction which is made by another for vs. As wee shall see afterwards CHAP II. In what sense the word Iustification ought to be taken in the present controversie and of the difference betweene vs and our Adversaries therein HAuing thus distinguished of these words it followeth that in the first place we enquire in which of the fore-named senses wee are to take this word Iustification The difference betweene vs and our adversaries of the Romish Church is in this point very great and irreconcileable They affirme that Iustification is to bee taken in the first acception for making of a Man Iust by infusion of Reall Holinesse into him So that with them to Iustifie beares the same sense as to purifie or sanctifie that is of a person vncleane vnholy vniust to make him formally or inherently Pure Holy and Iust by working in him the inherent Qualities of Purity Sanctity and Righteousnesse We on the cōtrary teach according to the Scriptures That Iustification is to be taken in the second acception for the pleading of a persons innocency called into Question wherby he is iudicially absolved and freed from fault and punishment So that with vs to justifie a person is in iudiciall proceeding to acquit him of the crime whereof hee is accused and to declare him free from desert of punishment Whether of vs twain be in the right is very materiall to be determined of considering that all ensuing disputation touching the Iustification of a Sinner is to bee framed vpon one of these grounds rightly taken and an error here is like a threed misplaced at first that runnes awry afterward through the whole piece Our Adversaries plead for their Assertion the Etym●logy of the word iustificare is iustum facere in that sense say they as P●rificare Mortificare Vi●ificare and many the like signifie to make pure to make dead or aliue by the reall induction of such and such Qualities Againe they alleadge Scriptures as namely Dan 12. 3. They that turne many to righteousnes Heb. that iustifie many shall shine as the Starres for euer Apoc. 22. 11. Hee that is righteous iustificetur Let him be righteous still Tit. 3. 7. He hath saued vs by the washing of Regeneration renewing of the holy Ghost That being iustified by his grace wee should bee made Heires according to the hope of eternall life Againe 1 Cor. 6. 11. And such were some of you but yee are washed but yee are sanctified but yee are iustified in the name of the Lord Iesus and by the Spirit of our God Out of these with some other places but such as haue scarce any shew of good proofe they would faine conclude that by Iustification nothing else is meant but the Infusion of the Habite of Iustice vnto him that was before sinfull and vniust Hereto wee answere 1. First for the Etymology that the signification of words is to bee ruled not by Etymologies but by the common vse Quem penes arbitrium est et vis norma loquendi as the Poet truly defines Now it s a thing notorious that in the custome of all Languages this word Iustificare imports nothing but the declaration of the Innocency of a person and lawfulnesse of any fact against such accusations as impleade either of vniustice and Wrong I will iustifie such a Man or such a Matter say wee in English and what English Man vnderstands thereby any thing but this I will make it appeare such a Man is honest

If the hardest precepts of the Law may be kept then much more all the rest which are easier But the hardest precepts may be obserued Ergo the rest also They proue the minor thus Three precepts there are which are most hard as all confesse 1 Thou shalt loue the Lord with all thy heart 2 Thou shalt loue thy neighbour as thy selfe 3 Thou shalt not couet The tenth Commandement But now all these three commandements may be kept by the Regenerate Ergo the rest and so the whole Law Wee deny the minor of the Prosyllogisme and say that those three precepts are not to be kept perfectly by any man in this life They proue it in each particular 1 That a man in this life may loue God with all his heart This they prooue ● By Scripture Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to loue the Lord thy God with all thy heart and with all thy soule that thou mayest liue This is a praediction or promise of that which was heretofore and is still accomplished in the regenerate who being sanctified and purified from sinne a worke of Gods Spirit in the heart figured by externall circumcision of the flesh should loue God with all their hearts 2 By example of Dauid who saith of himselfe Psal. 1 9. 10. With my whole heart haue I sought thee and God also testifies of him That he kept his commandements and followed him with all his heart to doe that onely which was righteous in his eyes 1 Kings 14. 8. The like is recorded of Iosiah 2 Kings 23. 25. And like vnto him was there no King before him that turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses neither after him arose any like him These men then loued God with all their hearts 3 By reason For to loue God with all the heart carries one of these three senses First to loue him onely and nothing else and so wee are not commanded to loue God with all our heart because we must loue our neighbour too 2 To loue him tanto conatu quanto fieri potest that is as much as may be Nor is this commanded saith Becanus and yet if it were who would say t were impossible to loue God as much as one can 3 To loue God aboue all that is to preferre him before all creatures before father and mother as Christ did Mat. 10. 37. and as Abraham did before his onely Sonne Now this onely is to loue God with all the heart and this men may doe as appeareth in the Martyres and others who left all for Gods loue Vnto these Arguments we answere That it is not so easie a matter to loue God with all the heart as these imagine Bellarmine indeed makes a But at it There is nothing required saith he of vs But to loue God with all the Heart As if it were as easily done as spoken But wee beleeue that in this But God hath set vp a white which all the men in the world may and must aime at but none will shoot so steadily as to hit it Vnto the place of Deuteronomy we say God therein tels vs what his gracious worke is in circumcising or sanctifying our hearts what our bounden duty is thereupon viz. to loue him with all our hearts the performance whereof wee must endeauour syncerely chough we cannot doe it perfectly For the examples of Dauid and Iosiah who are said to follow the Lord with all their heart there is nothing else meant thereby but a syncere intent and endeauour in the generall to establish and maintaine Gods pure Religion in their Kingdome free from corruption of Idolatry as also for their owne particular conversation to liue vnblameably For Dauid t is a cleare case that not perfection but syncerity is his commendations whose many sinnes recorded in the Scriptures witnesse sufficiently that hee had in his heart that corruption which many times turned the loue thereof from God to other things How did he loue God with all his heart when hee defiled Vriahs bed shed Vriahs blood intended to murder Nabal iudg'd away an honest mans Lands to a fawning Sycophant with such other faults The Prophet himselfe in that place in 119. Psal. witnesseth as the vprightnesse of his heart With my whole heart haue I sought thee so withall the weaknesse and corruption of it against which he humblie craues Gods assistance in the very next words Let me not wander from thy commandements For Iosiah t is plaine that this singular commendations is giuen him because of his through reformations of the most corrupt estate of Religion which was before his reigne Wherein many Godly Kings before him had done something in redressing some abuses but none went so farre in a zealous reformation of all according to Moses Law Wherefore the Text saith that there was no King before him like vnto him which cannot be meant absolutely of all for Dauid is said to follow Gods will with all his heart as well as Iosiah but since the time that Religion began to bee corrupted in the Iewish Church there was none of all the Kings of Iudah that was so faithfull as Iosiah to restore all things to their first purity Whence he hath the praise that he turned vnto God more entirely then any other King before or after him But now from Iosiahs zeale in reformation to conclude that in euery particular of his life he kept the Law perfectly louing God with all his heart is a consequence that wants strength of connexion Vnto the reason from the meaning of the Law we grant That the first is not the meaning of it But for the second viz. That to loue God with all the heart is to loue him as much as may be The Iesuite hath no reason either to deny that this is not commaunded or to affirme that if it were commanded t is yet possible to doe it Would any man say except he care not what he say that God doth not command vs to loue him as much as may be Or will it bee a truth from any mans tongue to say that he loues God with as great perfection as may be It cannot Which appeares thus Gods will is that we should loue him with all our hearts Now Christ hath taught vs to pray Thy will bee done in earth as it is in Heauen Thence t is euident Wee on Earth are bound to fulfill the Commandement of louing God as the Saints in Heauen doe fulfill it But now our Aduersaries themselues grant that whil'st wee bee in viâ wee cannot loue God so much as we shall d ee in Patriâ Whence it followes that no man can loue him so much as may be and as he ought to doe seeing no man hath his heart replenished with that measure of Diuine loue whereof his Nature is capable which either Adam had in his