Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	solomon_n	11,542	5	9.1098	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07529	Papisto-mastix, or The protestants religion defended Shewing briefely when the great compound heresie of poperie first sprange; how it grew peece by peece till Antichrist was disclosed; how it hath been consumed by the breath of Gods mouth: and when it shall be cut downe and withered. By William Middleton Bachelor of Diuinitie, and minister of Hardwicke in Cambridge-shire.	Middleton, William, d. 1613.	1606 (1606)	STC 17913; ESTC S112681	172,602	222

God are diuine and doe merite after their manner that is to say obtaine remission of sinnes But I beseech you tell vs how did this man speake of them before did hee not vnderstand them as proceeding from faith and Gods grace when hee sayd Haec apera non dicimus esse meritoria We doe not say that these workes are meritorious And out of Trent Councell Ideò gratis iustificatur homo quia nec fides nec opera merentur iustificationem quasi eiusmodi operibus esset debita A man is therefore freely iustified because neither faith nor workes which goe before iustification doe deserue it to wit of right as if iustification were due to such workes Thus wily beguiles himselfe for though the truth sticke in his teeth yet all his tamens and quasies and quatenusses cannot smother it Wherefore let those men talke of grace as holily as they lift yet when they attribute their iustification to their workes of the law either in part or in whole they abrogate the grace of God either in part or in whole and so either diminish or disanull the glorie of the crosse of Christ Well saith Austine Detur totum Deo tutiores viuimus si totum Deo demus Galat. 2 21. De bono perseuer cap. 13. non autem nos illi ex parte nobis ex parte commuttimus Let vs giue all to God wee liue more safe if we giue all to God and not if wee commit our selues to him in part and in part to our selues And so Bellarmine confesseth De Iustificat lib. 5 Cap 7. when the fit is ouer for thus hee writes Propteer incertitudinē propriae iustitiae periculū inanis gloriae tutissimum est fiduciam totam in sola Dei misericordia benignitate repanere Because of the weakenesse of our owne righteousnesse and danger of falling into vaine glorie it is the safest way for vs to repose our whole trust in the mercie and fauour of God also Touching free-will or libertie of will we shall speake of it anone in his order and place in the meane time see I pray you how your Papist doth part stakes with God wee attribute nothing to our selues saith he but the libertie of our will And againe wee acknowledge our free-will to bee the gift of God so free-will is attributed to God and to our selues too Now let him tell vs whether this gift come by nature or by grace if by nature then grace is excluded vnlesse ye confound nature and grace with the Pelagians if by grace then our will must not worke together with the grace as he sayd before but follow after grace as an effect and fruit of regeneration but to leaue this till anone wee are nowe come from our owne merites to the merites of dead Saints which laboured so hard in their life time that they earned heauen for themselues and left a surplussage to helpe others which is cleane contrarie to the law of works which saith doe this and thou shalt liue Rom. 3.27 and not let another doe it and thou shalt liue we must either bee saued by the law that saith Doe this or by the Gospell that saith Rom. 10.5 6 7 c. Beleeue this Nihil est tertium There is no third No is doth not the Lord spare the wicked for the righteous sake that liue among them yes that he doth but hee doth not saue one for anothers sake temporall bleshngs and eternall saluation are not both of one weight but what of that marry euen so God doth many times spare the liuing for the righteous sake that are departed hence This fellow hath forgotten what hee should prooue for the question is not whether the Lord doth temporally spare the liuing for the dead sake but whether the merites of dead Saints can saue them from hell and bring them to heauen this is a farre greater matter 2. Reg. 13. than the deliuerance of the Children of Israel from the hands of the King of Aram vnlesse the King of Aram were the Deuill of hell Howbeit Rom. 11.28 there is another place in the new Testament that fits his turne better where it is said Rom. 11.28 Lib. 2 13. that the Iewes were beloued for the Fathers sakes yet notwithstanding both this place and that other of the Kings is not to be vnderstood of the Fathers merits whereof Abraham himselfe had none to spare Rom. 4 2. but of the free promise and couenant made vnto the Fathers for so it is written expresly to the Romanes Rom. cap. 11.27 Cap. 13.23 and more expresly in the second of Kinges though your Papist heere hath no list to see it and therefore where hee inferreth that a man may as well pray to God to be mercifull to his sinnes for Saint Peter and Saint Pauls sake hee ouer-reacheth as tyred Hackneys vse to doe vnlesse hee can shewe that God made the like couenant with Peter and Paul that hee made with the Fathers Yea but there bee other places where not onely the couenant is remembred but also the iustice and holynesse of the Fathers and Patriarkes as for example in the Psalmes Lord Psal 132.1 remember Dauid with all his humilitie or affliction This is one of Bellarmines quotations more easily answered than quoted De sanct beattit lib. 18. cap. 19. 2. Sam. 6. 1. Cron. 13 15. for this is a Psalme appointed to bee sung in Dauids life time when the Arke was brought from Baalath in Kiriathiarim or from the house of Obed Edom and whereas the same man alleadgeth another place out of the Kings where it is sayd that for Dauids sake the Lord gaue King Abijam a light in Ierusalem 1. Reg. 15.4 5 that is a Sonne to raigne after him because Dauid did that which was right in the sight of the Lord. I answere that this was a condition annexed vnto the couenant made with Dauid and his posteritie 1. Cron. 28.7 as Dauid himselfe giueth it out againe to Salomon his Sonne Touching Austines Bookes of Meditations I will meditate vpon the matter before I admit it for Canonicall yet me thinkes crauing mercie for our sinnes at Gods hand for Peter and Pauls sake and attributing saluation and deliuerance from all euill to the merits of dead men bee they Patriarks or bee they Apostles or Prophets or whosoeuer else liuing or dead being so derogatorie to the passion and obedience of the Sonne of God should be forborne for verie shame if the feare of God cannot bridle vs. De Sanctor beat lib. 1. ca. 17. Bellarmine a Captaine Papist sets downe this for a generall rule Sancti non sunt immediati intercessores nostri apud Deum sed quicquid à Deo nobis impetrant per Christum impetrant Saints are not immediate intercessors for vs with God but whatsoeuer they obtaine of God for vs they obtaine it by Christ I hope per Christum by Christ doth include Christi merita Christs

it was lawfull by the law of God in cases specified in the same lawe that is Cap. 22.2 as I take it if the thiefe breake vp a house for that I finde specified in Exodus Howbeit Dauid in a case not specified giueth sentence of a thiefe that as the Lorde liueth he is the child of death that is that he should surely die and also that he should make a fourefolde or eightfolde restitution 2. Sam. 12.5.6 Arbangtaijm Arbangtaijm Now if the Hebrue word be taken for eightfold as no Romanist may deny Exod. 21.1 because the old catholicke translation hath so set it downe we see plainely that beside the sentence of death Cap. 6.31 which Dauid iustifieth with an oath the punishment specified in the law is doubled nay the incresse of the punishment appointed by the law is cleerely made good in the Prouerbs of Salomon where it is sayd that a thiefe being taken shall restore seuen fold or giue all the substance that he hath Rom. 13.4 and touching the christian Magistrate S. Paul saith 1. Tim. 5.20 that the wicked should feare the sword of vengeance which God hath put in his hand where feare is made the end of punishment as it is in Timothy where the same Apostle saith them that sinne rebuke openly that the rest may feare but if open rebuking did not strike such a feare as bridled sinners from corrupting their wayes then Timothy was to proceede to a more heauye censure that might worke this feare and so keepe downe sinne from multiplying in the Church and euen so ought the ciuill Magistrate to temper penall lawes in the ciuill state that euill disposed men may feare and neuer to take his lawes to be sufficiently penall but still to increase the terrour of them till feare to doe euill be sufficiently planted and this equitie doth the Lord himselfe retaine in his owne displeasure or indignation against sinne Psal 90.11 for so the great Prophet of God Moses teacheth vs in these words thereafter as thou art feared so is thy displeasure wherefore these two displeasure and feare are like the two buckets of a Well whereof the one commeth vp when the other goeth downe and the one is at the highest when the other is at the lowest briefely then to conclude as the Lord saw the punishment appointed in the law powerfull enough at that time and a long time after to worke feare in that Nation and State but yet was increased afterward by the Iewish Magistrates as they saw the disposition of the people to require it so the christian Magistrate finding by experience that the state and condition of his time and countrey is more desperate and lesse fearefull to robbe and steale then the Iewes were and so not to be ruled without a greater sharpnesse must needs whe this sworde and strike deeper then the Iewish Magistrate that he may be feared The Dialogue Sestio III. Tradition PAp I will a It is better to omit them then to speake of them so childishly as you haue done of the rest omit those other pointes of doctrine which you doe hold without warrant of scripture for breuities sake and passe vnto the searching of the second mortall wound which as I sayd you haue giuen vnto your owne cause reseruing your answere to the rest vnto your better leasure and premeditation yet by the way let mée shew you the great difference betwéene the antiquitie and you in this point b VVe can ackdowledge no such traditions who receiued the traditions deliuered by the Apostles without writing and continued and obserued from hand to hand with no lesse reuerence then they did the written Scriptures Irenaeus saith of the heretickes of his time that when the Scriptures were alledged against them they would answere that the Scriptures could not be vnderstood of those that were ignorant of the traditions and that when the Traditions deliuered by the Apostles and kept in the church by succession of Bishops were obiected they would answere that they had more vnderstanding then the Bishops or the Apostles themselues and that they alone had found out the trueth lib. 3. cap. 2. whereby you may see that the c They might better doe it then then you now Catholiks in the first age of the Church did alledge against the hereticks of that time Scripture and Traditions euen as the catholikes of this time do alledge the same against the heretickes of this time and herein onely consisteth the difference when Scriptures are alledged against the heretickes of this time they doe flie to the interpretation when the interpretation of the Bishops that is of the ancient catholicke Doctors is produced against them they answere in effect that they haue more vnderstanding then the Bishoppes and that they alone haue found the trueth when the Traditions deliuered by the Apostles are d You may sooner alledge them then prooue that the Apostles deliuered them alledged they answere that the Apostles did leaue none such or if they did that they are not to bee receiued vnlesse they can bee prooued out of the canonicall Scriptures thus you appeale from traditions to Scripture when scripture is brought against you you appeale to the interpretation and from the interpretation of the fathers to the interpretation of Caluin or to the e This is but the imagination of your brayne imagination of your owne braine as to the supreame Iudge and primum mobile of all your religion but let vs procéede in shewing the great difference betwéene the fathers you herein Epiphanius O portet autem traditione vti non enim omnia a diuina Scriptura accipi possunt c. Wee ought to vse traditions beeause all things cannot bee learned out of the holy Scripture And a little after it followeth Tradiderunt itaque sancti Des Apostoli peccatum esse post dicretam virginitatem nubere lib. 2. to 2. haeres 61. The holy Apostles of God haue deliuered that after the vow of virginitie it is sinne to marrie The same father for the confutation of Aerius vseth the authoritie of the tradition of the Apostles haeres 75. and for the confutation of Seuerus hee voucheth a place out of the booke a Then the Apostles deliuered them written in a booke of the Apostles Constitutions haeres 45. Saint Augustine Many things which are not found in the writings of the Apostles b How can it be knowne whether this beleefe were right or wrong are beleeued to haue beene deliuered by the Apostles by tradition because they are obserued through the vniuersall world de baptis cont Donat lib. 2. fo 2. The same Author saith that the vniuersall Church doth obserue as a tradition of the fathers that when mention is made of the dead at the tim of the sacrifice that they should be prayed for and that the sacrifice also should bee offered for them de verb Apost serm 32. Saint Chrysostome citeth a place out of the