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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	faith_n	word_n	1,525	5	4.2834	3	false

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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

prayse worthie Wherfore fyrst I shall teache proue that the prophetes Christe the Apostles old writters of the right opiniō fayth haue preached and published alwayes fayth after the same maner that it may be sene that we be reproued blamed now vnworthely for this doctrine Therfore I will not take it grieuously to put to also the cause of so great prayse and commendation whereby fayth is praysed Moses about to showe how Abraham fyrst obtained so great grace of god that god reputed him to be iust confessed that he was his well beloued seruaūte whiche shoulde be heyre of the worlde and of whome he wolde begod Gent. xv sayeth in this wise Abrahā beleued in god vnderstande thou in the promises of god and it was reputed to him to iustice as Paul consydereth declared diligently and exactly these wordes of god Rom. iij. iiij Mal. iij. Rom. 3 4 also galat. 3. I beseche you is it a light and litle matter that Abraham was reputed iust before God for his faith here surly saith vnto the promises of god is preferreth to al the workes of Abrahā and by this selfe thinge he is declared very euidently to please almighty god chiefly Let all the sortes of monkes all the flockes of pahriseis of our time come out let thē bringe furth so clere and euidēt testimony of the scriptures to the glorifycation and confyrmation of their humane workes In the serōd boke of par ali 20. whā kinge Iosaphat was in great peril the Moabites Aminonites Edomites cominge at hande to him great spede and whan he might notwithstande by the strengthe and power of his people so great a power and violence of his ennemies and all Iuda being abashed for that the propher Iasihel said dreade not feare not this multitude but onely stande boldly and ye shal see the helpe of the lorde vpon you Beleue in the lorde your god ye shal be in saufegarde beleue to his prophetes all thinges shal chaunce prosperouse And whan the people did synge praises to god in faith the lorde turned the wiles and crafte of their enemies against thē selfes for the sonnes of Ammō Moab did arise togither against the Edomites and afterwarde they did slea destroye thier selfes by motual dismēbring but al the people of Iuda their king hauing the riche spoile so great a fortune rei●●ed excedingly This example is surely ●●ted and writen also to vs vnto our profit that we may vnderstāde that faith pleaseth god that the selfe faith leadinge to the promise of GOD ouer cometh and obtaineth victory And that it may all thinges with God those thinges also which seme to men to be impossible The seconde Psalme sayth Psal ij Ier. xvij blessed be all men whiche trust in the Lord. Yf they be blessed which trust to god in his worde suerly it is necessary that fayth is no little thinge before God for as much as it promyseth blessing to them that beleueth in him Also the .xxx. Psalme sayth Psa xxx xxv lxx I trust in the O Lord I shall not be confounded for euer Let no man meruayle that I bring sentences of hope to my purpose instruction for hope faith in Christ be ioyned together and may be separated by thought but this is ther nature that they be alwayes cōioyned vndiuided cōpanions For whatsoeuer I be leue of the promise of God therfore not yet do I see it for that which is sene is not beleued I truste that that shall come be here after I loke for that to be here after somtime Moreouer that word which Dauid vseth here that is Thasah signifieth also to truste We know of Pau. in the iij. iiij chapters to the Rom. that without al controuersy faith by it self is that trust in Christ or that ithath that trust conioyned annexed Esa liij Esaias in the liij chap. teacheth that we are iustified by counynge knowledge of Messias but that connynge is no other thinge than faythe in Christe which we take by christ of the promise of God Therfore Esaias teacheth vs that same thing in that chapter whiche Paule teacheth in the iij. and .iiij. chapters to the Romaynes and in the .iij. Rom. iij iiij Gal. iij. and in the .iij. chapter to the Galatians that fayth in Christe maketh vs iust Ieremi xvij blessed is the mā which trusteth in the Lord Ier. xvij and whose cōfidēce shall be the Lord. Iere. v. Iere. v. Lord thy eyes loke vpon fayth The worde which the interpreter translateth here fayth is in the Hebrue Emunah which also Hierome noted And that worde signifieth truth and truste whan a man doth nothing faynyngly nor of hypocrisye but ernestlye and of good wil and courage that he may cleaue to with full trust of harte and constante taythe to the most true promise of God whiche can not deceaue lye and disapointe We know truely that whan god turneth so his eyes or face any where he she weth not indignation and wrathe but grace and faith as faithfull fathers haue their eyes fyred vpon their children with the most inclined and ardent affection of harte that they may kepe them their harte alwaies fyxed thider whither their eyes be directed Therfor faith is an pleasan̄te sweate sacrifyce in the eyes of god and the trew worshippinge whiche he requireth euery where in scriptures The texte sath in the .6 Daniel vi chapter of Daniel Daniel was brought furth of the lake no hurte was founde in him because he beleued his god Seest thou not that faith obtaineth also victori wher battalle is begonne with most cruell lyons the lorde saith in the second of Oseas Osee ij shal be trouth she to me in faith forsothe this is the greatest truest praise of faith that it is the betruthinge and weddinge ringe with which we be affyaunced to god as his most pleasunt spouse that we may receiue cōmuniō of all his goodnes with him Habacurk in the second chapter Haba ij the iust man shall liue by faith The prophete speaketh not here of this corporall lyfe whithe also the wicked and missheuous mē haue yea and the brute beastes but of the true lyfe by whiche we lyfe before god in grace as wel beloued sounes of god which surely shall entre vnto eternall lyfe as heyres to the father after this transptory and shortely decayenge lyfe in whiche heires Christ lyueth here and leadeth ruleth and gouerned them with hys worde and spyrite c. Now let vs see what christ and his disciples saye of faith in the newe testament Math. viij In the 8 chapter of Mathew christ sayth to Cēturio like as thou beleuest so be it to the. In the .9 Math. ix chapter of Mathew whan christe had sene the faith of the mā sycke in the palsey and theyr faith which brought to christ the man

whiche we haue nede of And we maye not make propre to vs and clayme or laye hande on thys treasure and gyfte of God by anye other meane than by tiue fayth which faith withoute controuersy is effectual also by good workes because it receaueth the holye Ghooste and reneweth and purifyeth the man No deuyll nor wicked and myscheuouse person hath thys faythe albe it they be not verye ignoraunte of the historye of Christe what hys person is and what is hys seruyce notwithstandynge they haue not thys confidence of him that he is theyr redemer and sauyoure and that he wyll delyuer helpe thē For the Deuils know what thing God hath thretened to them that is to saie iudgement and most sure damnation and therfore they tremble and quake But whan we praise so greatly fayth than we speake of true faythe in Christ which is a certayne liuely trust hope of the grace of God whiche he hath promysed to vs in Christe that is to say that he wyl forgeue to vs all oure synnes for Christes sake whiche hath satisfyed for our synnes he wil repute vs iuste and he wil gyue to vs eternal lyfe Neyther the deuill nor hys membres may haue this fayth of the promises of god but the chosē in Christ haue onely it And this is that faith whiche hath restored this womā by which she was made partetaker of the diuine grace help Thys fayth hath made thys woman the doughter of Christ that he dyd vouchesafe to call her hys doughter as Chrysostome sayth And whan scripture prayseth thys fayth thā is the grace and mercy of god for this fayth is the trust vnto the meregrace of god promysed for christes sakerther for thei mē must uede be rude dismaied vnaduised yea frowarde and maliciouse whiche can not suffre that ye most abundaunt grace of God by whiche we ware delyuered from the power of darkenesse be praysed and exalted See that ye be ware of thys kynde of men for they be leadde of thatsame euyll spirite whiche blynded once the Pelagianes Let vs set before oure eyes and folowe also here the example of charitie and mercy which we see here in Christ Iesu oure Lorde and God and that we maye be moued by affection of calamitie and misery of our neyghboures And that we maye helpe and ayde them accordynge to the facultie of our powers and goodes For fayth ought not to be without fruytes ❧ An other Article of the resurrection of the dead Here let vs behold cōsider with intentyue eyes bothe the word work of Christ our Lorde For as moche as they he so merueylouse that we may neuer meruayle ynough at them nor neuer prayse ynough the glory of hys grace He sayth that the wenche slepeth anone he toke her hād and calleth her vnto lyfe The worlde hearyng this standeth by with styf astouyeng eyes reasō mocketh for it semeth incredible and a mere folyshenes that a deformed mortall colde styffe and stynkyng caryon sleapeth In conclusyon how may reasone beleue that death is not death Augustine in the .lxviij. Psalm sayeth We knewe vnderstande then before the comyng of Christe before the worde of God was publyshed in the worlde or before our conuersyon regeneration in mankynde two thinges but one thing was vtterlyvnknowē to vs. That men be borne dyeth that we knowe but that they shal aryse agayn frō the dead and shal lyue euerlastyugly that we knewe not The misteries of God be hyd before reasō The knoweledge of these very greate thynges is not graffed set in the hartes of mē as the lawe of nature therfore reasō all philosophy worldlye wysedome myght knowe nothing of that It was knowē first of al by the gospel of christe which was sent by the holy ghoost from heauen vnto earth Whosoeuer hath not the gospel or beleueth not it he cā knowe nothing of the resurrectiō nor of eternal lyfe which thing the blind ignorant gētiles witnesseth sufficiētly in their writtynges Therfor sayeth Paule i. Cor. ij i. Cor. ij that God hath reueled shewed to vs these thinges by hys spirite that we haue not receaued the spirite of the world but the spirite of God that we may knowe what thynges haue bē geuen to vs of Christe A naturall man vnderstandeth not those thinges which be of the spirite of God it is folyshenesse to hym and he cā not vnderstand it And we heare that here in the Iewes which mocke scorne the Lorde where he saith she is not dead but she slepeth For they could not perceyue and knowe howe death myghte be a slepe Whe● for thei supposed that these wordes of Christe was dreames of a sycke man and mere tryfles and saiynges of a madde man And this is the desteny of the gospell alwayes in the worlde that it is supposed called folyshenesse .i. Cor. i. i Cor. i. Whan Paul in the .xxvi. Ac. xxvi of the Actes teached of the resurrection of the dead the lieuetenaunt Festus iudged that he was madde How hardly beleued Thomas that Christ was reuiued frō dead Iohn xx Iohn xx At Athenes they called the sermones of Paul of the resurrection a babblynge although they auaunted that there was the fountayne of al artes sciences and wysedome Ac. xvij the xvij of the Actes The Sadducees amōg the Iewes iudged that the sermones of Christe of the resurrection was a certayne tryflyng fable thynges impossyble Math. xxij Matth. xxij And Augustyne writeth in the .xxij. boke de ciui dei the .v. Chapter There be thre thinges incredyble which not withstādyng haue bē done It is incredible that christ hath rysē agayne in body hath ascended vnto the heauens with hys body It is incredible that the worlde hath beleued a thyng so incredyble It is incredyble that that men of none estimaton feble very few vnlerned myght perswade so effectually a thyng so incredible to the worlde also to lerned connyng mē in it The carnal sonnes of thys world suffer not to beleue the first point that is to say that Christ hath rysen again The secōd point that is to say that mē notwithstāding hath beleued this thinge although it was incredible they be constrayned to see before ther eyes it forasmuche as the resurrection of the dead is beleued so stedfastly constat̄ly throughout al the worlde of al christianes that therfor they may dispise this lyfe with al his ryches profittes pleasures power shewe also their middel fynger to death as Paule doeth i. Corin. xv i. Co. xv Vvhere is death thy prick The sonnes of this world cā not fynd or know frō whence that other is done that is to say that the worlde beleueth the resurrectiō except they shal beleue also the third point that is to say that it was done by the Apostles men beleuyug theyr preachyng sermōs Our fayth dependeth not of opiniōs of mē nor hath causes set and

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

grounded vpō reason as philosophy or worldly sciences but it dependeth consisteth all in the word of God Vvhat thynges soeuer god hath promysed he may performe thē no man may let it The world knoweth nothing of the word power of God it beleueth not the first article of the almighty power of God and of the creation conseruatiō of all thynges it hath regard onely vpon creatures their mutatiōs it seeth death but it can see nothyng els here than these thynges which may be apprehended with corporal outward senses that is to say a wenche theyr lyeng styf horryble in sight deade and destitute of alher strenghtes It seeth also that she beynge deade can not helpe her selfe that none in earth can call her agayne vnto lyfe Reason thincketh vpon nothynge but mannes strenghtes it can not go further therfor it mocketh the wordes of Christe For as al worldely power may not make a creature of nothing so it may not rayse vp agayne a dead man Therfor yf we loke and regarde only mās power strenghtes than our laboure is in vayne and it is plainly impossyble that a dead mā be called agayne to lyfe aryse agayne Wherfor it is necessary that we haue regarde here vnto the diuine power strenghtes of the creatour excepte we desyre to erre and blaspheme with the wicked and myscheuous world Vvho is he that sayth the wenche sleapeth If I or any other pure tried mā should say these wordes of him self thā shoulde there be onely consolation of the wordes nothyng elles For we may not call agayne a deade man vnto lyfe of our propre strenghtes as we cal vp a man sleapyng naturally in hys bedde But here speaketh that great man that greatest noble Lord which cā order rule death at hys pleasure Here speaketh the creatoure and first maker himself of al thynges of hys own creature which he made before of nothing of whome Iohn and Paule beare witnesse Iohn i. that al thynges be made by hym they haue there byeng by hym But that thing was hidde frō the preastes phariseys the vulgar people of the Iewes at that tyme. For they knewe neyther Christ nor hys ministration or seruyce The chief mē of the synagoge ware blynd guydes as Christe calleth them neyther vnderstāding nor belening to the lawe the Prophetes Therfor what might that miserable poore peoople or that vnlerued people knowe So it was fulfilled Esa ivi and .iij. that Esaias prophecyed of thē al theyr blynd espialles was ignoraunt the shepeherdes theirselfes knewe not wysdome Esa lvi iij. my people which cal the blessed they their selfes deceaue the. c. But yf they had knowen lerned of the lawe the prophetes two thīges that is to say of what qualite should their Messias be and what should be his ministratiō work amōg men in earth thā wold they not haue scorned christ but they would haue thanked him their hartes handes lifted vp to god because thei had come to had sene that quiet ioious most wisshed day of health in their lyfe in whiche Messyas presente dyd these selfe workes which be attributed assigned to his first coming in scriptures in whiche tyme he declareth also hym self a true perfite sauyour of our bodies soules The lawe the Prophetes teache vs first that Messias was to come not onely a very man but also a verye God so that very God himself was to come in his own propre persō vnto the earth to become mā to teache and to saue hys people Gene. i. Psalm C. xxiij Psalm lxxxxvi For Moses saith that God hath made heauē earth whiche thing the prophetes teache also in many places as in 123. Psalm God made heauen earth Psal 96. God made heauē earth all thynges whiche be in thē Moreouer the prophetes beare witnesse also that thatsame adonay that is to say that true one God was to come to vs to become a very man of the stocke of Dauid that he mighte be our sauiour Christ Esaye xxxiij For Esaias in the xxxiij Chapter sayth Iehouah or God our iudge God our gyuer of lawes God our king he himself shal saue vs. Ieremi xxxiij And Ier. xxxiij where the Prote promyseth Christ he calleth him not onely the braunche of iustice which he was to gyue to Dauid but he calleth hym in thesame chapter clerely well to the purpose Iehouah or god our iustice which thing nether the Iewes nor christianes may deuye whyche hath knowen the holy tonge Also in xxij psalme Psal xxij and in the prophete Abdia the kingdome is the lordes or gods In bothe the places the speche is of Messias or of Christe and it calleth hym by thesame name by whiche scripture nameth in euery place the trewe and onely God maker of heauē and earth therfore it must nedes followe and can not be denied that Christe is trew God Is it than so incredible that the creatour and maker of all thinges restoreth and calleth againe vnto life his creature now fallē and deade whiche he made before of nothing Actu xxvi And so saith Paule in the 26 chapter of the actes before kinge Agrippa wherfor is it thought incredible amonge you if God rayse vp deade men as he wold say For asmuche as ye beleue that God is almightie that he hath made heauen and earthe how thā may he not also cal again vnto lyfe his creature that is deade Is it not more difficell and a greater thyng to make something of nothing than to restore renewe that which was made before Whosoeuer beleueth the creation of al thinges he must nedes beleue also that God may raise vp againe dead men that he will do it because he promised that he him selfe wolde do it Secōdely that law the prophetes teache vs what is the ministratiō of Messias or what he hys workes which he wolde do after in earthe that is to say to put away synnes to slea death to redeme his chosē mē frō power of death to call again dead men vnto lyfe to giue to his chosen mē euerlasting life here for a shorte time to be throwen doune to be made lesse to be made lowe poore abiect but therfore a litle after to be exalted and to reigne with his own for euer world without ende Of these the Iewes might haue gottē forsothe to them selfes so great vnderstandinge if they had takē heede that they wolde not haue mocked the wordes of Christ saing the whenche sleapeth like as he had spoken vaine thinges and had promised opēly impossible thinges Moses teacheth Gene. ij Gen. ij Ge. iji how death came vnto the worlde by synne And 3. chapter he teacheth who shall take away and destroie death truely the sede of the woman whiche shoulde after tread doune the head of the serpēt the deuyll that is to