Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	good_a	king_n	people_n	3,603	5	4.8197	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06508	A frutefull and godly exposition and declaracion of the kyngdom of Christ and of the christen lybertye, made vpo[n] the wordes of the prophete Jeremye in the xxij. chapter, with an exposycyon of the viij. Psalme, intreatyng of the same matter, by the famous clerke Doctor Martyn Luther, whereunto is annexed A godly sermon, of Doctor Urbanus Regius, vpon the ix. Chapyter of Mathewe of the woman that had an issew of blood & of the rulers daughter, newly translated oute of hyghe Almayne.; Epistel aus dem Propheten Jeremia. English	Luther, Martin, 1483-1546.; Rhegius, Urbanus, 1489-1541. Sermon upon the ix. chapter of Mathewe.; Lynne, Walter.	1548 (1548)	STC 16982; ESTC S103978	55,289	166

vnder fote euen in the asshes Pilate was at Ierusalem in the stede of the kyngdome of Dauid the Romayns had the rule and dominion so that of the kynred and stocke of Dauid was very littel remembraunce and lay hydde skant in two or thre per sonnes as in Ioseph and Mary which were at Nazareth Now sayth God let the stock waxe olde and hole withered I am able to reuine hym when ye loke leaste of all for his commynge then shall he come whan men thinke that the stocke of Dauid is cleane extincte and decayed and paste recoueringe then will I come and make hym to florysshe and to springe furth and to bringe furth fruite There maye ye se howe the Prophetes agree together and go all vpon Dauid that oute of his stocke and kynrede shoulde come the iuste and righteous kynge whiche shoulde delyuer his from synne death deuyll hell and from all euyll and make them safe for euer Whereof Ieremie nowe speaketh further and sayeth And he shall reigne a kynge and shall prospere with wysedome and shall set vp equitie and righteousnes agayne in earth These wordes sounde as though he woulde signifye that there is no righteousnes in earthe I meane not onely of the righteousnes whiche is of valoure before God but also of the outwarde righteousnes of the worlde whiche is but a very beggers cloake For the worlde is a right schoole of the deuills vnthriftes Therefore hath God also ordeyned the swearde and also the hangeman that yet a lyttel parte of righteousnes mighte be in earthe For with the righteousnes whiche is of valoure before God it will not be In earth is nothinge but vnrightuosnes bothe in the temporall Gouernaunce and also in the spirituall Gouernaunce is nothinge but blaspheminge of God For thus sayth the Psalme xiiij Psalm xiiij and liij Rom. iij The Lorde loked donne from heauen vpon the Children of men to see yf there were any that woulde vnderstande and seke after God But they were all gone oute of the waye and were altogether become abhominable there is none that doeth good no not one cete There geueth he a shorte sentence sayenge that there is not one good God to then this is sure yf a man will beholde the worlde euen from heauen dounewarde he shall se nothinge but mere blyndenes iniquitie vnrighteousnes and foolishenes and nothinge elles but a stable full of vngrations vnthriftes and not muche better then she was in the tyme of Noah When God through the floudde caused all men to peryshe sauinge eyght persons Howe be it very fewe do felt suche blyndenes and vnrighteousnes but onely suche as by the lawe are taught and instructed as in those dayes the holy Fathers and Prophetes the common people wandereth euen as the cattell Nowe this Thild whiche shoulde be borne of Dauid righteous and iuste withoute synne shall be the kyng whiche shall stande Esaye xi b. Rom. xix b. and rule for euer Nowe for as muche then as he is a braunche and a twygge of the stocke of Dauid He muste nedes be mortall for bodely is he borne in this temporall lyfe and therefore muste he nedes dye But seyuge he shall stande allwaye and rule for euer then muste he also be immortall Howe will this frame Euen thus he muste ryse agayue from the deade This is it that Sayncte Peter meaneth Where as in the Actes of the Apostles he alledgeth onte of the Prophete Dauid that it was impossible that he shoulde be holden of deathe Acto ij Act. ij Psalm xvi Psalme xvi Vvhat was the occasyon For he shall continue a kynge and rule for euer And so sieste thou in these wordes euery where notifyed the resurrection of Christe That he muste be borne and dye and yet rule alwayes therfore must henedes ryse agayne from death Further more sayeth the Prophete that this kynge shall prospere with wisedome that is he shall rule with vnderstandinge and discretion as it is written of Dauid i. Reg. i. Reg. xviij xviij He behaued hym selfe wysely in all his wayes that is he was the mooste circumspecte and moost righteous amonge all them that were in the courte of Saule Euen so sayethe here Ieremie also of this kynge that he shall prospere with wysedome that is he shall behaue hym selfe wysely Hitherto haue we hearde of the persone of this kynge namely that he shoulde come from the stocke of Dauid that he shoulde be a man and be borne of a virgyne and shoulde be a righteous kynge whiche is all to be vnderstande of his persone Nowe foloweth it further that whatsoeuer this kynge hath he shall not kepe for hym selfe but shall bestowe it and geue it vnto menne and this meaneth the Prophete where he sayth He shall prospere with wysedome that is he shall rule with no nother thinge but onely wyth wysedome As though he woulde saye he shall not occupye harnas sweardes gounes bowes and speares but he shall beginne to make men righteous after a newe and a straunge guyse not with rakynge or hangynge but with or by the Gospell he shall take the people whereby they may best be taken Namely by the herte and not by the neck to thintent that they may subdue them selues and be willinge to folowe him There seest thou that he is a kynge for this cause that he helpeth the people and doth the same withoute strokes of the swearde onely by his Gospell For the whiche cause he is also rysen from the deade and causeth his Gospell to be preached through the holy Ghoost throughoute all the worlde After this sayethe the Prophete that this kynge shall set vp equitie and righteousnes in earthe These two wordes Equitie and righteousnes doeste thou reade very often together in the Scripture as in Esaye Esa ix in the ix he shall sitte vpon the seate of Dauid and in his kyngedome to sette vp the same and to stablysshe it with equitie and righteousnes from henceforth for euermore where also he speaketh of the kynge dome of Christe and it is as muche in oure spech as to iudge righteously whiche the Iewes doo pronounce with two wordes and yet they meane no more than that we call righteousnes Howe be it there by are signifyeth these two poyntes to leaue that whiche is euill and to do that whiche is good for these are the two poyntes whiche belonge to the righteousnes And for as muche as there are no more but euen these two poyntes therefore vseth the scripture these two wordes Iudicium and Iustitia Through Iustice or equitie doth God punysshe that is he putteth awaye that whiche is euill Through the righteousnes maketh he the people to be good and righteous and preserueth and defendeth innocenrye Nowe this kynge is not onely for hym selfe iuste and righteous but he fulfilleth that whiche the worlde with her righteousnes and workes is not able to do Namely that the people myghte be righteous Vvho did euer se suche a Kynge He sitteth

ryghteousnes shall be spred abroade throughout the hole worlde These be oure letters and sealles that we be a free people withoutlawe and withoute compulsyon but onely for the Christians which knowe how to vse the Christian libertye for we maye not do as the plowemen dyd the laest yeare But where be such Christians that vse the Christian liberte a ryght that do all thynges willyngly and gladly that so serue theyr neyghboure and make other partakers of theyr goodes and do accordynge as God hath done vnto them where be they that gladly suffre the Crosse A christian is a seldome byrde There are very fewe that knowe what is the true Christian liberte The mooste parte do drawe it to the body and knowe not that it is a liberte of the conscience and of the soule namely that thou arte not pure nor ryghteous after the herte and conscience but yf thou shalt be pure and ryghteous then muste thou knoweledge that thou arte made pure and ryghteous by thys Kynge Christe IESVS onely by the meanes of hys bloud whithe he hath shedde for thy vpon the crosse thys maketh the free But the Lawe of Moyses and the lawe of the Emperour other thynges more do not make the free Vvhen I preache thus then do I not meane that men shoulde not obey to the hyer powers serue them and geue vnto them that whiche is due vnto them for the Christian liberte is nothynge touchynge the bodye nor the outwarde behaueoure and conuersation but the soule Therfore whan thou doest serue or obeye the hyer powers then doest thou euen as muche as thoughe thou dyddest geue to a naked man a coatte or diddest fede the hungry for it is also a dede of charite whiche floweth and springeth onte of fayth not that thou shouldest be made ryghteous through thys worke but that it declare thy fayth Therfore is thys the summe before god shalt thou be ryghteous without workes without al lawes onely through Christe Iesus Here seest thou Nota bene howe counyngly and myghtelye the Prophetes coulde counterfaycte Christe and hye kyngdome to thintent that they would make vs sure and certayn wherein our saluation consisteth God grasit that we maye so comprehende it and beleue it Thankes be to GOD A sermon of D. Marten Luther of the kyngedome of Christe oute of the eyght Psalm Lord our Lord c. made at Mersburg the syxte daye of Aug. anno 1545. THys is one of the principall Psalmes of the kyngely Prophete Dauid wherin he hath written of Christe and his kyngdom And they are no darke wordes but cleare light and easy to vnderstande And he describeth the kyngdome of Christ on this wyse that although it be in heauē by working yet is it also here beneeth in earth and in all the worlde and seperateth the kyngdom of Christ from the worldely kyngdome which is gouerned by worldly kynges Powers These two kyngdomes are here beneth in earth amonge men for also the kingdome of Christe is here beneth in earth among mē But there is a great difference that notwithstandinge that bothe the kyngdome of Christ and also of the worlde are here in earth yet are they ruled gouerned after an vnlyke sorte For the kyng of whome here the Psalme speaketh albeit that he haue his kyngdom in earth yet doth he rule spiritually and after a heauenly fasshion So that although his kingdome be not sene as the worldely kingdome is sene yet is it hearde but howe Out of the mouth of infauntes and sucking babes hast thou ordeyned strength so is the kyngdome of Christ a kyngdome of hearinge and not of seynge For the eyes do not leade and bring vs thither where as we fynde learn to knowe Christe but the eares muste do that and also suche eares as heare the worde out of the mouth of Infantes and sucking babes This is not the fasshion of the worldely kyngdom for thesame standeth not onely in the hearinge but in workyng and by putting in vre that the good may be defended and kepte in equitie Iustice and peace and that the vngodly vntowarde and euill may be punysshed that men may also labour with their handes and obtayne goodes profites for there shal they not rule nor waxe ryche by their eares For that thou arte made riche is not done by the eares but by the eyes and handes that thou doeste take it in hande and accomplyshe it in dede In those pointes consisteth the worldely kyngdome farre segregated from the spirituall kyngdome of Christ whiche kyngdom although it be here in earth yet is it not executed with plowynge and with our handes But it consisteth in the worde and is executed through the worde whiche procedeth furth of the mouthes of Infantes and suckinge babes As when thou seest and hearest a preacher preaching the word of God thorough the whiche by the commaun hemente of Christe he pronounceth Repentaunce and forgeuenes of synnes there seeste thou neither plough nor harrowe But thou seest and hearest that the Preacher onely vseth the tonge and the worde and yet not hys owne word but the word of Godwher by Christe ruleth here in earth In lyke maner also when we se the holy Sacramentes ministred wherein God offereth and geueth vnto vs remission of all our syunes mercy saluation and the lyfe euerlastinge There seest thou the delyueraunce from synne and death that thou also arte no more deteyned captiue in the kingdom of the deuill thou doeste not se it but onely heare it that it is offered geuê the with the tonge of the Preacher thorough the worde Lykewyse whan a chylde is yonge borue into the worlde of father mother whiche is a synfull byrth this do we se with oure eyes but whan the Chylde is brought to Christe grafted in Christe through Baptisme and is borne agayne of newe wasshed from synne and is made the Chylde heyre of God then is it borne agayne a new whiche is farre an other byrthe than the fyrste whiche we se and fele The seconde and newe byrth which is done through the water worde and the spirite is not sene there are onely the wordes hearde whiche yf I beleue I am made the chyld and heyre of God and fellowe heyre with Christe not of this corruptible lyfe wherein we are borne thorough the fyrst byrth but of the euerlastinge lyfe not an heyre of money and goodes Siluer and Gold But I am made heyre of the euerlasting and heauenly goodes and giftes of God Of these thinges se I none but onely heare the worde whiche profereth me such goodes and sayth that I shall so enioye them yf I do then receyue and beleue it then is it euen so and I obteyne all whatsoeuer the word doth profer promise and geue me So do we also saye in oure Chylder Crede I beleue in the holy Ghost c. forgeuenes of synnes the lyfe euerlastinge These are thinges which we neither se nor fele They are not

taken with the palsey lyeng sycke in a bedde he did forgeue to hym hys syunes and restored hys healthe to him Mat. xv In the .xv. chapter of Mathew Christe cryeth woman thy faythe is greate Matth. xxi be it to the as thou willeste In the .xxi. chapter of Mathew ye shalres ceyue all thinges whatsoeuer ye beleuing shal aske in your prayer In the ix chapter of Marke Mar. ix Luce. vij to men beleuing all thinges are possible In the .vij. chapter of Luke the Lord sayth to Magdalent thy fayth hath mayd the safe go thou away in peace Luk. viij In the .viij. chap. of Luce Christ sayth to the chief man of the synagog feare thou not beleue thou onely and thy doughter shal be safe In the xvij chap. of Luke Lu. xvij Christe sayth to the mā full of lepry which he made cleane ryse you vp go thou awaye thy fayth hath saued the. So he sayde also to the blynde man in Hiericho Lu. xviij In the xviij chap. of Luke Faith is called the gyfte of God And through the holy Gospel of Iohn God promiseth euerlastinge lyfe to them that beleue in Christe In the xv chapter of the Actes Act. xv Peter tea cheth that fayth purifieth our hartes And in the xvi of the Act. Act. xvi whā the kepar of the prison sayth to Paul Sila Maisters what thing must I do that I may be saued They answered to him beleue in the Lord Iesu and thou shalt be safe and thy house And in the xi Hebr. xi Chapiter to the Hebrues Saint Paul reckeneth furth a greate rehersall of the deuoute and olde Christianes And he writteth that thei were welbeloued to God and pleased hym And that they shewed myracles by faythe and that it maye not be that any man please god withoute fayth How often sayth Paule that fayth without workes iustifyeth whiche thynge the auncient Doctours of the church of ryght opinyon and fayth setfurthe by these wordes onely fayth iustifyeth But for asmuche as our aduersaries accuse vs and bable that faythe is praysed to moche and exalted aboue measure of vs thereby they shewe thē selfes not yet to vnderstande what is fayth and what the scriptures of the Prophetes and Euangelistes yea the fathers and auncient Byshoppes teache of Christian fayth Wherfore let no man suffre hymself to be leadde awaye from the trueth by the rebukes of oure aduersaryes by whiche they ouerthrowe vs. That not any man may be troubled lightly and called away from the true sentence we shall shewe the causes wherfore scripture prayseth and exalteth so greatly faith in Christ Faythe in vs is vnperfite euereaceth from day to day for that cause it is not so perfite a work by it selfe that so great thynges may be attributed and gyuen for the perfection of it selfe But the couse of thys laude and prayse is because fayth gyueth true glory to oure Lorde God and because it beleueth that he is mercyfull iuste true whiche wil maye performe surelye hys promyse in Christ Thys is the ryghte true worshipping of God Vvhosoeuer beleueth so the word of God he calleth vpon God in all hys necessite without doubte trusteth loked for help of him in patience Therfor faith is thesame thyng which cleaueth fasteneth it self to true perfectiō that is to say to Christe apprehendeth the mercy of god promysed in Christ whiche promyse may not be apprehēded taken otherwyse by no other meane or instrumet thā by faith which is a trust vnto the promysed grace help of god in Christ in al miseries necessities If it might be that I had al the works of al men I had not this faith I myght not yet apprehēd the promyse in christ by al these workes This is the nature of the promise that it desyreth to be apprehended by fayth God promiseth to vs al help grace for Christes sake wherforyf I shuld make leane amost kyl my selt the space of an hole yeare by most strayte greuous fastynges eatyng nothing but crustes of breade drinking pure water yf I shuld go on pilgrimage to Rome armed fenced on al partes or vpō my bare fete not clothed with synnyng clothe but with a wollē rough garmēt rubbing prickyng my skynne yet I myght neuer apprehend the promyse of God in Christ by they works how painful soeuer thei be But whā I heare that God promyseth offereth to me hys mercy help and whan I trust to hys worde as true almygtye I beleue to God whiche can not lye and deceaue than I apprehende and receyne these thynges by that fayth whiche he hath promysed in Christe Therfore the fathers of true opinion and faythe doth declare openly not withoute a cause that onely fayth not any work iustifyeth saueth For because the Gospel sheweth offereth gyueth to vs Iesu Christe the Sonne of God whiche alone and no other hath delyuered vs from synne and death howe may thou receyue otherwyse hym and apprehend in thy harte hym as thyne owne propre than by onely fayth in hym that thou mayest beleue to the Gospell that is to saye that he hath dyed and rysen agayne for the and that he is trnely thy sauyoure and delyuerer Vvherfore note ye diligentlye and forgette not that true fay the in Christe is onely the true meane and instrument by which we laye hande on apprehende and receyue the mercye of God promysed to vs in Christ and al benefytes to our saluation But whan we heare that faith is greatly praysed let vs not thinke that there is suche a perfection in vs whiche hath deserued so great testification in wordes honoures and prayses For it by it selfe deserueth not that but it is the trust in the mercy of God by Christe Therforouer thoughtes must be anone directed vnto Christe vnto whome faythe casteth it selfe to whome it fasteneth and conioyneth it selfe to whome it cleaueth and for whose cause it loketh for and receyueth all good and healthfull thynges of God Faythe is alwayes vnperfyte but Christe to whome faith afflixed cleaue to is not vnperfite but the true infinite and vnmeasurable treasure of all perfection Yf folyshenesse is with vs Christe is oure wysedome Yf we haue synne Christe is our iustice Yf we be not enduwed yet with that holines with which we shulde be for the cause of oure synnynge fleshe Christe is oure sanctification And whan we ware yet prysoners vnder the tyran of hell to euerlastynge death And whan he had no counsayll nor helpe in the hole world forasmuch as no creature myghte delyuer vs and therfor we should hane peryshed than God fende and gaue to vs hys owne propre sonue vnto a redemer that he myght be oure redemption i. Corinth i. i. Cor. i. In conclusyon we haue all fulnesse in Christ and we haue these thynges in hym mooste sufficiently mooste plenteously and most abundauntly