a more sore and heynous name of singular and prepensed malice and of desyre too doo harme which euen delyghteth in wickednesse too whom it is euen meate and drink too doo another man displeasure and to hurt him wickedly as in Nero Diocletian and Iulian c. But with the sweete breade of purenesse and truthe that is too say with the pure doctrine concerning God and with pure acknowledgement and confession of the doctrine and with true faith true feare of God true inuocation true and vnfeyned loue of God and ones neyghbour thankesgiuing and continuall obedience which is not counterfet nor hypocritish but voyd of craft guyle and leude lustes pure and true And so dooth Paule in these twoo woordes purenesse and truthe comprehend the whole lyfe of a Christen man and all the duties of godlynesse or all vertues Vppon the second and third holydayes in Easter weeke ¶ The Epistle j. Cor. xv BRethren as parteyning too the Gospell which I preached vntoo you which yee haue also accepted and in the which yee continue by the which also yee are saued I doo you too wyt after what maner I preached vntoo you if ye kepe it except yee haue beleeued in vaine For first of all I haue deliuered vnto you that which I receyued how that Chryst died for our sinnes agreeing too the scriptures and that he was buried and that he rose ageine the third day according too the scriptures and that he was seene of Cephas then of the twelue After that he was seen of mo than fiue hundred brethrē at once of which many remaine vntoo this day and many are fallen a sleepe After that appeared hee too Iames then too all the Apostles And last of all he was seen of mee as one that was born out of due time For I am the least of the Apostles which am not worthy too bee called an Apostle bicause I persecuted the cōgregation of god But by the grace of God I am that I am And his grace which is in mee was not in vaine but I laboured more abundantly than they all yet not I but the grace of God which is with mee Therfore whether it were I or they so wee preach and so haue yee beleeued If Chryst bee preached how that hee rose from the deade how say some among you that there is no resurrection of the dead If there be no rising agein of the dead then is Chryst not risen If Chryst bee not risen then is our preaching vaine and your faith is also in vain yea and wee are found also false witnesses of god For wee haue testified of God how that he raysed vp Chryst whom hee raised not vp if it bee so that the dead rise not ageine For if the dead rise not agein then is Chryst not risen agein If it bee so that Chryst rose not then is your faith in vain and yet are yee in your sinnes Therfore they which are fallē a sleep in Christ are perished If in this lyfe onely wee beleeue on Chryst then are wee of all men the myserablest But now is Chryst rysen from the dead and is become the first fruites of thē that sleep For by a man came death and by a man came the Resurrection of the deade For as by Adam all die euen so by Chryst shal all bee made alyue and euery man in his owne order The first is Chryst then they that are Chrystes at his comming Then cometh the ende when he hath deliuered vp the kingdome too God the father when hee hath put downe all rule authoritie and power For he must raigne till he haue put all his enemies vnder his feete The last enemie that shall be destroyed is death For he hath put all thinges vnder his feete But when he saith all things are put vnder him it is manifest that he is excepted which did put all things vnder him When all things are subdued vnto him then shall the sōne also him selfe be subiect vntoo him that did put all things vnder him that God may be all in all things Els what do they whiche are baptised ouer the dead if the dead rise not at all Why are they then baptised ouer the dead Yea and why stand we in in ieoperdy euery houre Be my reioysyng which I haue in Chryst Iesu our Lord I die dayly That I haue fought with beastes at Ephesus after the maner of men what auantageth it me if the deade ryse not ageine Let vs eate and drinke For to morow we shall dye Be not deceiued euyll speakings corrupt good manners Awake truly out of sleepe and sinne not For some haue not the knowledge of God I speake this too youre rebuke But some man will say howe aryse the deade with what body come they Thou foole that whiche thou sowest is not quickned excepte it dye And what sowest thou Thou sowest not that body that shall bee but bare corne I meane eyther of wheate or of some other and GOD giueth it a body at his pleasure to euery seede his owne body All flesh is not one manner of fleshe but there is one manner flesh of men another manner fleshe of Beastes another manner flesh of fyshes another of byrdes There are also celestiall bodyes and there are bodies terrestrial But the glory of the celestiall is one and the glorye of the terrestriall is an other there is one maner glory of the Sunne and an other of the Moone and an other glory of the Starres For one Starre differeth from another in glory So is the resurrection of the dead It is sowen in corruption and ryseth in incorruption It is sown in dishonor and ryseth in glory It is sowen in weakenesse riseth in power It is sown in a natural body riseth a spirituall body There is a naturall body and there is a spyrituall bodye as it is also wrytten the first man Adam was made alyuing soule and the last Adam was made a quickenynge spiryte Howbeit that is not first which is spirituall but that vvhiche is naturall and then that vvhiche is spirituall The first man is of the earthe earthy the seconde man is the LORDE from heauen As is the earthy suche are they that are earthy And as is the heauenly suche are they that are heauenly And as wee haue borne the Image of the earthy so shall wee beare the image of the heauenly This say I brethren that flesh and bloud can not enherit the kingdome of god Neither doothe corruption inherite vncorruption Beholde I shewe you a mysterie Wee shall not all sleepe But wee shall all bee changed and that in a mooment in the twinckelyng of an eye at the sounde of the laste trumpe For the trumpe shall blow and the deade shall ryse incorruptible and wee shall bee chaunged For thys corruptible muste put on incorruption and this mortall must put on immortalitie When this corruptible hath put on incorruption and this mortall hath put on immortalitie then shall bee brought too passe the saying
Also there bee heauenly bodyes and there bee earthly bodyes that is too say there shall bée a difference betwéene the bodyes of the godly and the bodyes of the vngodly There is one glorie of the Sunne and another glorie of the Moone and another glorie of the starres y is to say euē amōg the godly and the Saincts in heauen there shall bée a differente of glorie For like as one Starre excelleth another in bryghtnesse so shall Chryst the Prophetes Apostles and other constant Martyrs and acknowledgers of the sonne of God shyne bryghter than the other common sort of the godly as is sayd Dan. xij Then shall the lerned shyne like the bryghtnesse of heauen and those that haue instructed many in ryghtuousnesse shall shyne like the Starres for euer and euer Then declareth he by foure Iscolies set one ageinst another what maner of bodyes the bodyes of them that ryse agein shalbée verely euen the selfsame that they bée at their buriall as touching their substāce but immortal made bright and glorified Wherein the phrase of Paules wryting is too bée considered how the nowne adiectiue in forme of a substantiue is ioyned too the subiect by the preposition In. It is sowen in corruption that is too say it is buried in the ground a mortall or corruptible bodye ▪ It ryseth in incorruption that is too say it ryseth an incorruptible or immortall bodye It is sowen in dishonour that is too say a foule or ylfauoured bodye stinking and crawling full of wormes It ryseth in glorie that is too say glorious shyning cléered and pure from all blemish It is sowen in weaknesse that is too say weake frayle transitorie of a dayes continaunce a shadowe a froth a Ghoste a steme a blast a fether a breth a puffe a dreame a bubble a flud a temple a strydey a wynd a dust It ryseth in power that is too say myghtie strong florisshing and frée from all infirmitie It is sowen a natural body that is too say liuing the naturall lyfe by reason sense and nourishing power which is susteyned with meat and drink and is encreased and begetteth and may dye It ryseth a spirituall body that is too say liuing the spirituall lyfe kindled by the holy Ghoste which is not maynteyned with meate drink ne begetteth ne dyeth but is like the lyfe of the Angels Math. xxij and like the lyfe of God. The first man was made a liuing soule Gen. ij That is too wit not simply as the beastes liue but such a one as Chryst should also with his spirit quicken without meat and drink too the spirituall and euerlasting lyfe The first man is of the earth earthly Hée alludeth too the originall of the woord Adam which signifyeth earth or clay whereof he was made like as also among the Latines man is called Homo of Humus which signifyeth the earth as if he had sayd made of the earth clay and earthly The second man is the Lord from heauen Chryste being risen from Death hath now a heauenly immortall and glorious body too which our bodies shall in all respectes bée like and conformable when they are raised ageine from Death Phil. ij Like as before Death they were altoogither like Adams body which was subiect too Death and other miseries Flesh and blud cannot inherite the kingdom of God that is too say this corruptible body defiled with sinfull inclinations and fleshly affections and subiect too death cannot possesse the kingdome of God vnlesse it bée altered of a body mortall defyled and stained with sinne bée made a body pure and cleane and fined from all filthinesse immortal The same flesh that is buryed shal rise agein and the same substance of flesh and blud shall remaine still as Iob sayth I shal sée God in my self whom I my self shall sée and none other for mée For as Tertullian reasoneth plainly in his bóoke concerning the resurrection of the flesh God forbid that God should for euermore abandon too destruction mannes flesh which is the woorke of his handes the care of hart the case of his breth the Quéene of his woorkes the heire of his liberalitie the préest of his religion the souldyer of his warfare and the sister of his Chryst ▪ c. Behold I shew you a mysterie that is too say I will more plainly expoūd and declare that which I told you more darkly in my former woords when I sayd that flesh bloud shuld not possesse the kingdome of god For that saying is too hée vnderstood not of the substance of fleshe and bloud but of the exchaunge of their properties For it behoueth this corruptible body which wée now beare about vs too put on incorruption and this selfsame mortal body too put on immortalitie before it can obtein possession of Gods kingdom Some also shall not die at all whom the sonne of God shal find aliue at his comming too iudgement but they shalbée sodeinly changed endued with new lyght glory power immortalitie The third part of the Chapter THen shal the saying be fulfilled which is written Esay xxv Osee xiij Death is swallowed vp intoo victorie O Death where is thy sting O Hell where is thy victorie The sting of Death is sin and the strength of sin is the law But thanks bee to God who hath giuen vs victorie by our Lord Iesus Chryst The efficient cause of the raysing of our bodyes and of restoremēt of ryghtuousnesse and euerlasting lyfe is the sonne of God our Lord Iesus Chryst who in his Death hath swalowed vp our Death and by his ryghtuousnesse obedience hath purged our sinnes and pacifying Gods wrath taking away the curse of the law hath gottē vs victorie ageinst sin death and the curse of Gods law For these thrée are the cruellest enemies of mankynd and the chéef mischeues plages which moost cruelly and féersly make hauock of all mankind without difference killing them and deuouring them euerychone Therfore Paul in this place by feining a person peinteth out death like a most mischeuous outlaw or cruell souldier armed with a pike or a darte that is too wit with sinne wherwith he assaileth all mankind without gainsaying and pusheth all men through and killeth them For by reason of sin all men are subiect too death and are slaine by death as is sayd Rom. v. By one man sinne entered intoo the world and by sinne death And so death ran ouer al men bicause al men haue sinne Also sinne reigned by death slaying all men The very same is the méening of the woords in this text the sting of Death is sinne that is too say all men are slaine by Death bycause of sinne Now when this sting or speare of Death wexeth dul and blunt so as sin cannot execute his ful force vppon vs and bée felt Gods law like a whetstone sharpneth sin and both sheweth the greatnesse and horriblenesse of sin and also maketh it more
that is vvritten Death is swallovved vppe intoo victorie Deathe where is thy styng Hell where is thy victory The styng of Deathe is sinne and the strength of sinne is the lawe But thankes be vnto God which hath giuen vs victorie through our Lorde Iesus Chryste Therfore my deare brethren be yee stedfast and immoue able alvvayes rich in the woorks of the Lorde for as much as yee know how that your laboure is not in vayne in the Lorde The disposement of the .xv. Chapter of the first Epistle to the Corinthians which is the seat of the Doctrine concerning the Resurrection or rysing of the dead THe most ioyful end and hauen of the whole Christen lyfe and Faith and the souereine and most assured comfort in all the miseries and sorowes of this most flightful and wretched lyfe is the Resurrection from death and the blissed and euerlasting lyfe with God In which not only our soules remayning after death shall enioy the beholding of our Lord God in quiet peace ioyfulnesse but also our bodies which were rotted and consumed in the dust of the earth shall liue ageine and bée repaired and being ioyned with their soules ageine and set frée all sinne and death shall bée glorifyed and receyue immortall honor And where in death they heertofore were dround they shall heerafter weare the rayment bryght Of true renowne and euermore bee found before the Lord in endlesse lyfe and lyght This doctrine concerning the Resurrection of our bodyes which is the peculiar wisdom of the christen church is euidently confirmed and lyghtsomly set out by Paul in this xv chapter of his first Epistle too the Corinthians Therefore it is of that kynd of cases that instruct The cheefe partes of the whole disputation are three 1 Whither there bée any rysing of the dead 2 What manner a one it is or what manner of bodyes they shall ryse with 3 Of the cause of the rysing of our bodies which is Chrystes victorie in which he swalowed vp sin death and hell by his death and restored eternall lyfe and glorie too his Church by his Resurrection THe enterance intoo the matter putteth vs in mynde that the true and néedfull Doctrine concerning the chéefe articles of the Christen faith is often continually too bée repeated and beaten intoo the hearers eares Euen in this consideracion bicause the Gospell is the power of God effectuall in woorking saluacion too euery one that beléeueth I do you too vnderstand or I put you in mynd of the Gospel which I haue preached vntoo you which you haue embraced by fayth by which also you bee saued if you holde it fast by faythe onlesse peraduenture by this tyme hauing shaken off fayth you haue beleeued in vayne This selfsame gospell I say doo I put you in mynd of that you may bethinke you wirh what words I haue preached vntoo you For I haue deliuered c. The proposition state or ground of the first part is The dead shall vndoutedly ryse agein THis proposition doth he warrant by sixe Argumentes First of the efficient cause The totall or sufficient cause of a thing being set downe the effect foloweth of necessitie in such tyme and maner as the cause or the wil of God hathe appoynted Chryst who is the cause of our Resurrection and lyfe is verely risē in his very body from death and hath promysed of certeyntie that he wil rayse vntoo lyfe the bodyes of all men that bée dead Ergo without any dout euen our dead bodyes shall also ryse agein Paul concludeth this argument in the forme of an Ethuthymema Chryst who was dead is risen ageine in very déed Ergo wée also shall ryse agein when wée bée dead The consequent is of force holding from the efficient and sufficient cause too the effect which he will accomplish as he hath promysed This reason of the consequence Paule himselfe poynteth out a little after For séeing that by man came death by a man also must come the resurrection of the dead For like as in Adam all men die So also by Chryst shall all men bée called agein too lyfe The Antecedent which is the ground woorke of the Resurrection of our bodyes and of our whole Fayth and saluacion is confirmed at large by Paule First by witnesse of the Scripture which testifyeth that Chryste dyed for our sinnes Esay liij Daniel ix Zach. iij. and .xiij. Psalm .xxij. And that he rose agein the third day Osée vj. in the storie of Iones Psalm .xv. Zach. xiij Esay xj Actes .xiij. Secondly by the record of many that sawe Chryst after he was risen and were familiarly conuersant with him full fortie dayes Chryst the same day that he rose from death appéered not only too Cephas or Simon Peter and the twelue Apostles of whom Paule maketh mencion in this place but first of all too Marie Maudlin Iohn .xx. Marke .xviij. next too the rest of the women Math. xxviij Thirdly too a cupple walking intoo the féeldes whom the Apostles beléeued not Mark .xvj. Fourthly too Cephas or Simon Peter Fifthly too Cleophas and Nathanael as they were going toowards Emaus too whome at their returne all the Apostles giue credit Luke the two and twentith Sixthly too all the Apostles as they were assembled toogither sauing Thomas Luke the foure and twentith Iohn the twentith j. Corinthians xv And all these appéerings were made the very day of his Resurrection vppon which day also S. Hierom is of opinion that Chryst shewed himselfe too Iames the lesse of whom Paule maketh mention in this place Afterward he shewed him selfe sundrye tymes too the Apostles when Thomas was with them and at the sea of Tyberias Iohn xx xxj Also in Galilie too mo than fyue hundred brethren at once And also too his Apostles or too the thrée score and tenne and too all the rest of his Disciples Finally after his Ascention Chryste shewed himselfe too Paule also that hée was risen ageyne Paules second argument WE sée the Apostles doo preache that Chryste is risen from death Ergo there is in very deede a rysing ageine of the deade The consequens holdeth of the authoritie of the Apostles who are sent from God and are assured that they cannot erre The third argument is a bringing back by impossibilitie It is impossible that twoo ful contraries should both at once be true or false This Exposition The deade ryse not ageine or no deade folkes ryse ageine is false Ergo the contradictorie or full contrarie proposition The deade shall ryse ageine is true and certeine The minor or Second parte of the Argument is proued thus of truthe there can come nothing but truthe But of this proposition No deade folks rise ageine folow things manifestly false and irkesome too heere namely that not euen Chryste is risen ageyne and that the preaching of the Apostles is vayne whych are false witnesses of GOD and so GOD himselfe who hath auouched that he raysed Chryst
sort of the fathers prophets that were raised with him as Mathew saith that many bodies of Sainctes which had slept rose with Chryst and came intoo the holy Citie and were séene of many And Epiphanius declareth that our first father Adam arose with Christ It is a good likelyhode therfore that these Saincts which rose age in with Chryst were the first fathers prophets too whō the promis was first made of the séed that shuld crush the serpents hed and vanquishe sin death restore ryghteousnesse and life euer lasting as Adam Abel Seth Noe Abraham Isaac Iacob Ioseph Eue Sara Rebecca c. With these did Christ and his Apostles and Mary the moother of Christ and other godly folke of that time talke toogither by the space of ful xl dayes concerning the kingdom of God diuine reuelations the fal of the first man the promis of the séed the wonderful gathering and defending of the Church the ministerie of the Gospel the redemption of mankynd the restoremēt of rightuousnesse euerlasting lyfe as is expresly said in this place Hee was visibly conuersant with them by the space of xl dayes talking of the kingdome of God. Also the contentes summe of these sermons of Chrystes which he made those xl dayes are noted in Luk. xxiiij where it is written that he expounded al the testimonies cōcerning Christ which are writtē in Moyses the Psalms the prophets cōmanded repentāce forgiuenesse of sinnes too bée preached in his name Iohn xx As my father sent mée so send I you Receiue yée the holy Ghost c. And in Math. xxviij and Mark. xvj the commission of preaching the gospel and of Baptim are repeted After this scholing by the space of xl dayes in which by many most cléere certein credit woorthy and vnfallible testimonies he shewed himself too bée risen in his own very body and in very déede and that the doctrine of the Gospell concerning the kingdome of God is true and from heauen He led his Disciples intoo Bethanie and from thence to Mount Oliuet where lifting vp his handes he had his Disciples farewel Luke xxiiij and in most gloryous tryumph accompanyed with an innumerable multitude of Angels and with that great train of holy fathers which were risen with him was caryed vp intoo heauen in the sight of his Disciples wher he hath set himselfe downe at the ryght hand of God reigning in equal power and maiestie with God the father almightie j. Pet. iij. Mark. xvj Act j. Luk ▪ xxiiij And too the setting foorth of this storie of Chrystes Ascension let the description of his tryumphe ascending intoo heauen hée added which is written by Dauid in the Psal lxviij The chariot of God with thousands of thousands reioysing God is among them vppon the holy hill of Sinai He is ascended intoo heauen he hath led captiuitie captiue he hathe giuen gifts too men Our God is the God of saluacion our Lord is the Lord that deliuereth out of death For like as they that tryumphed at Rome were caryed in tryumphant Charyot through the Citie too the Capitoll vppon which attended many thousandes of men and Kings and Princes were ledde before the Charyot as prisoners and rewardes were woont too bee giuen among the Souldyoures So the Psalme peynteth out Chryste the conquerour of Death and the Diuels kingdome sitting in a triumphant Charyot too bée caryed vp intoo heauen before a greate hoste of the Churche of that tyme wyth clappyng of hāds of thousand thousands of Angels and the féends and all the kingdome of hell too bée led prisoners before his charyot as it is sayd in the second too the Collossians that hée spoyled rule and power and made a shewe of them openly and tryumphed ouer them in his owne persone and most large and bountifull giftes of the holy Ghost and of euerlasting saluation bée poured out by the king Chryste who gyueth some too bée Apostles some Prophetes some Shepherdes and some Teachers too the intent wée may all come intoo the vnitie of fayth and of the acknowledgement of the sonne of God as is sayd more at large Ephes iiij The second place VVEe will recite six of the chéef benefites of our Lorde Iesu Chryst builded vppon this saying of the psalme cited by Paule Ephe. iiij He ascended vp aloft led captiuitie captiue and gaue gifts too men The first and peculiar benefite of Chryste the Redéemer ascending vp aloft is too deliuer the Church from the captiuitie of sinne death the Diuell and the whole kingdome of Hell wherein all men are hild prisoners That Chryst hath brought this deliuerance too passe he sheweth euidently when by the power of his Godhead hauing vāquished death and the kingdome of the Diuell he ascendeth intoo heauen and leadeth captiuitie captiue Psal 68. Ephe. iiij Hereuntoo may bée referred the like texts out of Zachar. ix Thou hast brought the prisoners out of the pit Ose ix I will rid them from the hand of death I will redeeme them from death O death I will bée thy death O Hell I will bée thy sting Psal xiij ▪ Who shall giue saluation too Israell out of Sion when the Lord shall haue turned away the captiuitie of his people Psal lxxxiiij Thou hast turned away the captiuitie of Iacob Secondly he ascended intoo heauen too the intent that executing his peculiar office of Mediatorship and hygh Préest in his owne very temple he may make intercession for his Church too the eternall father and performe the duetie of an aduocate and Patrone as it is sayd Hebr. ix Chryste is entred intoo heauen it selfe that he may appéere in the syght of God for vs Roma viij Chryste being raysed from death sitteth at the right hand of the father too make intercession for vs j. Iohn ij If any man sin wée haue an Aduocate with God the father euen Iesus Chryst the ryghtuouse Hebr. iiij Therfore séeing wée haue a hygh Préest who hath perced the heauens euen Iesus the sonne of God c. Let vs approche with boldnesse too the throne of grace that wée may receiue mercie Thirdly he is ascēded aloft that he may giue gifts vntoo men namely that vppon such as beléeue the gospell he may poure out the holy ghost who kyndleth true knowledge and calling vppon God in all the godly and garnisheth the church with sundrie gifts néedful to the spredding abrode of the gospell and sendeth foorth Apostles Euangelistes Shepherdes and Teachers intoo the woorke of the Ministerie for the restorement of the Saints c. Ephe. iiij Fourthly by Christes ascension intoo heauen the way thither is set open for vs also And like as Chryste in his own bodye or in his humane flesh is ascended intoo heauen where his godhead was before So our bodyes being raysed out of the dust of the earth vnto immortall life shalbée caried vp into heauē and there bée garnished with euerlasting life and glorie j. Thes iiij Those
of theyr places Of this fayth he speaketh thus in the chapter folowing If I haue neuer so greate fayth yea that I can remoue mountaynes out of their places Such fayth was in the Apostles and in our dayes with Luther who with a stout and vnabashed courage of hart did spred abroade the doctrine of the Gospell when all the worlde was ageinst him iiij The gifte of healing as the Apostles healed the diseased and S. Pantaleon restored health to many that were sicke in Maximilians Court. v. Operations of power or mightie operacions or working of miracles and wonderfull deliueraunces as Esay deliuered Hierusalem from beséeging or of the dueties of a mans owne calling like as Paule is paynfull and laboursome in his vocation and spréedeth the Gospel further abroade than the rest of the Apostles vj. Prophesying that is to wit the gift of foretelling things too come suche as was in Agabus Act. xj and .xxj. and in the daughters of Philip the Gospeller Act. xxj or els a singular aptnesse and fitnesse in expounding the prophesies of the scriptures and such a singular aptnesse was there in Luther euen by the witnesse of Erasmus vij Iudgement to discerne spirites or discernement of opinions whiche are decked with a counterfet colour of truth like as Malchion was the firste that discouered the slightes of Samosetane Alexander spyed out that Arius taught false doctrine and Hilarius found fault with the crafty conueyaunce of Auxentius viij Diuersitie of tongues as Ierome was séene in diuers tongues as in the Latin Gréeke Hebrew Slauonish and the Chaldey tongues ix The interpretacion of tongues or the ablenesse too translate forreyne languages properly and expressely intoo a mans owne toong as Luther with a singular cléernesse turned the Psalmes and the Prophetes intoo the Dutch toong or generally it is an eloquence or gifte of vtteraunce and handsome expounding of entangled opinions in controuersie whereof many ryse onely of the ignoraunce of the toong and of the phrases of the same Hitherto I haue reckened vp a beadroll of the cheef giftes of the holy Ghost The second place THe efficient cause or author and giuer of all spirituall gifts is the one and self same holy Ghost which distributeth seuerally to eche mā according as he listeth Then it is the greatest foly in the world too bee proude of an other mans goods whiche neyther are in our power nor can bee gotten by our owne cunning and too vaunt ones self aboue other men for them and too kindle harteburning and cherish hatred for them as it happened in the Church of Corinth and in other places at all times The third place IF God of his goodnesse haue bestowed any gifts vpō vs they are to be vsed reuerently not to boasting or to the disdeyne and contempt of other folkes the nurrishment of such like fond affections but too the common profite welfare of the whole Church like the members of mans body which though they bee one vnlike another and some haue more excellent offices than the rest yet striue they not ambitiously among themselues but employ all theyr workings to the common welfare of the whole body And hereuntoo may this most honest sentence of Euripides bée referred If euery man taking the benefite or good gift of God bestowed vppon him would regard it and employ it too the common profite of his countrey then should Cities bée afflicted with fewer inconueniences and become happy hereafter The fourth place LEt the notable testimonie concerning the person and benefites of the holy Ghoste set foorth in this Epistle bée considered For by expresse woordes the title of Lord and God and the peculiar woorkes of the diuine and almightie nature are attributed vnto him which do conuince that the holy Ghost is God in very déede and by nature and that he is of one substaunce and of one continuaunce with God the Father and the sonne But a more plenteous and full declaracion of this doctrine may bée fetched out of the place that concerneth the holy Ghost Vppon the .xj. Sunday after Trinitie ¶ The Epistle j. Cor. xv BRethren as perteyning to the Gospell which I preached vnto you whiche ye haue also accepted and in the which ye continue by the which ye are also saued I do you to wit after what maner I preached vnto you yf ye kepe it except ye haue beleeued in vaine For first of all I deliuered vnto you that which I receyued how that Christ died for our sinnes agreeing to the scriptures and that he was buryed and that he rose ageyne the thirde day according to the scriptures And that he was seene of Cephas then of the twelue After that he was seene of moe than fiue hundreth brethren at once of whiche many remayne vnto this day and many are fallen a sleepe After that appeared he too Iames then to all the Apostles And laste of all he was seene of me as of one that was borne out of due time For I am the least of the Apostles whiche am not worthy to bee called an Apostle bycause I haue persecuted the cōgregacion of God. But by the grace of God I am that I am And his grace which is in me was not in vayne But I laboured more aboundantly than they all yet not I but the grace of God whiche is with me Therfore whether it were I or they so wee preached and so ye haue beleeued The disposement ALl the whole xv Chapter of the firste Epistle too the Corinthians perteyneth too those kinde of cases that instructe For it is a doctrine concerning the resurrection of the dead And the partes of the whole discourse are thrée 1. Whither there shall bée any rysing ageyn of the dead 2. What manner of rysing that shall bée or what maner a bodyes they shall rise withall 3. What is the cause of the rising ageyne of our bodies that is to wit the death and resurrection of Christe whereby he hath swalowed vp our sinne and death restored lyfe and glorie euerlasting to his Church The firste parte of this discourse namely that there shall bée a rising ageyn of the dead is confirmed by Paule with foure reasons of the whiche the firste in this dayes Epistle is taken of the efficient cause Christ hauing bin dead is risen ageyn Ergo wée also shall ryse ageyn He proueth the antecedent first by the holy scripture as Psal xv Esa. liij Ose vj. and also by the story of Ionas And secondly by the record of many that with theyr eyes saw Christ risen from death For Christe the same day that he rose ageyne to lyfe appeared first too Marie Mawdline alone Iohn xx Mar. xvj Secondly to the rest of the womē togither Mat. xxviij Thirdly too the twoo men that were going intoo the féeldes whom the Apostles beléeued not Mar. xvj Fourthly too Simon Peter or Cephas Luk. xxiiij j. Cor. xv And sixthly to all the Apostles at once as
men according as one sayth Glory accompanieth vertue as the shadow doth the body wherefore too séeke glorie is too séeke vertue And contrarywise by the contempt of good report or glorie vertue must nedes be contemned also And therfore Paule in this place forbiddeth not simply the desyre of Glorie but the desire of vayneglorie For many doo séeke after the naked commendation and the emptie shadowe of glory and prerogatiue without true vertue Secondly either they chalenge and face their betters or else deface them to the intent too seeme greater themselues by fyndyng fault with them like as Zoilus defaced Homere the Tribunes Scipio and Minutius the maister of the horsemen defaced the dictator Fabius Thirdly they repyne and are sorie that any other excel them or are counted better than themselues and thereuppon endeuour too put them too a foyle or to ridde them out of the waye that they themselues only may bée a flote as Saule enuyed Dauids glorie Pompey enuyed Iulius Cesars preferment 4. Or they bée too streyghtlased and vnappeasable towardes such as bée falne or disteyned with some blemishes of doctrine or maners to the entent they themselues may be counted the better the holier as the Nouatians who vtterly denyed forgiuenesse too such as fel after baptim 5. Or otherwise being puft vp with an ouerwéening of their own wisedom rightuousnes strēgth stand highly in their owne conceyt set great brags or commendations vppon themselues as the Pharisie Luk. xviij And Pyrgopolinices in Plautus and Thraso in Terence 6. Or else not trying their own worke they take in hand vnnecessary and vnrightful dooings out of their vocation vpon truste of their owne strength lyke as Antonie Pompey Antiochus the greate and others haue moued néedelesse warres And in the Church Valentine Arius and others haue sowed straunge opinyons These syxe sortes of vayne and false glorye doothe Saincte Paule forbydde in this place and willeth men too trye theyr intentes and dooings and diligently too wey examin them that they may agrée with the squire and rule of Gods wil and commaundement So shall wée haue true glory in our selues that is the recorde and allowment of God and our owne conscience iudging aright and wée shall not hang vppon the reprofe of other ▪ men or vpon the liking or disliking of the vnskilful multitude For as Plutark saith in the life of Tmoleon The action must not only be good and iust but the glorie which is sought therby must be sure and stable that in doing we may be allowed And Cicero in the same méening sayth Thou must vse thyne owne iudgment If thou like thy selfe in allowing of right things then shalt thou not only ouercom but thou shalt ouercome all men and all things Therefore determine vppon this poynt that honestie and noblenesse of mynd is alone the beautifullest of all things and so much more beautiful if it passe not for the multitude nor hunt foropen prayse but delyght only in it selfe Yea and in myne opinion all things séeme the more commednable that are doone without vaunting and without calling of the people too witnesse Not for that it is vtterly to be eschued for al weldooings desyre too bée shewed in the open lyght but for that there is no stage more noble for vertue than a mans owne conscience This is the chéefe place of the firste parte of this Epistle And herewithall let consideracion be had of notable sentences that concerne the louing and softe admonishment of suche as erre or fall in doctrine or misbehauior of manners according too the processe Math. xviij and the gentle instructing and receyuing them ageine and which concern mildnesse in bearing with y blemishes and infirmities of other folks for Gods sake the cōmon quietnesse and finally which concerne the brydling of statelynesse and pride which fight ageinst the first commandement Let him which is instructed communicate all good things to him that instructeth Of thankfulnesse wel doing towards al the godly specially towards the techers THe Gréeke woorde Catecheim signifieth proprely too teach or instruct by woord of mouth so as the things giuē out may be required agein of the lerners Of echeo to sound ▪ comes Catecheo too herken or too receiue the sounde of any man Thereof commeth Catechesis which is suche a manner of instruction wherein the Doctrine is deliuered too the héerers by woord of mouthe and the héerers on the other side are made too recite and render what they haue herd Now forasmuch as this trade of teaching which is doon by examinatiō is the best and most profitable In olde tyme the sum of the Christen doctrine was woont too bée taught after this maner in the Churche too nouices béefore they were baptised And héereuppon remaineth yet the name of Cathechisme which is vsed for a bréef summe of the christen doctrine comprehended in a certeine order Paule in this place willeth his scholer or héerer that learneth the true Doctrine concerning God too communicate all good things too his teacher that is too wit too render too him ageine true reuerence foode cloth and all duetifulnesse of a thankfull mynd And hee addeth arguments of honestie and profit amplyfied with a similitude taken of seede tyme and haruest God commaūdeth thankfulnesse toward scholemasters and looketh vppon our hartes and abilities dreadfully punisheth the choorles but recompenseth the liberalitie and other good déedes of the godly with bounteous rewards And like as husbandmen the more séede they sowe the greater encrease of corne they receiue at haruest tyme Euen so the bountifuller stypend the schollers giue too their teachers so muche the greater rewardes bothe Ghostly and bodely shal they bée adorned withal agein at Gods hand Also Paul addeth a generall sentence concerning the rewardes of liberalitie and other good woorkes He that soweth in the flesh that is too say hée that doothe the déedes of the flesh or he that giueth himselfe too sinnefull lustes and wickednesse shall reape corruption that is too say he shall perishe and bée cast intoo euerlasting Death But hee that sovveth in spirit or obeyeth the holy Ghost shall bée rewarded with euerlasting rewardes And therefore euen in this respect let vs endeuer too benefite others with more foreward mindes and not suffer our selues too bée discouraged with some mens vnthankfulnesse slaunders and other ouerthwart matters Héere may bée repeted the whole Doctrine concerning benefiting out of the seuenth of the ten commaundements and concerning thankfulnesse out of the exposition of the fourthe commaundement Vppon the .xvj. Sunday after Trinitie ¶ The Epistle Ephes iij. I Desire that you faint not bicause of my tribulatiōs that I suffer for your sakes which is your praise For this cause I bowe my knees vntoo the father of our Lord Iesus Chryste which is father of all that is called father in heauen and in earth that hee would graunt you according too the
leauing the woord looke for new enlyghtmentes and reuelations or traunces and iudge of Gods election not by the vniuersal promise writtē but by imaginatiōs of mānes reason With most thankfull mynde therefore is this excéeding great benefit of God too bée embraced that he hath deliuered vs the doctrine written whereby he will haue our faith and all our thoughts concerning him our own saluatiō ruled And therfore let vs reade these writings diligently and heedfully let vs bée in hand with them night and day as Chryste cōmandeth Serche the scriptures And Paule biddeth vs take héed too reading and doctrine And for this purpose chéefly are the first traynements of learning in schooles and the whole maner of spelling and reading too bée lerned that wée may reade and vnderstande the booke heretofore written too the church by the prophets and Apostles Secondly let vs consider that by these writings or by this woord of God which wée héere reade and think vpon God in very déed woorketh mightily in vs that by this only meane and not otherwise he teacheth cōforteth draweth begetteth a new and saueth men and kindleth in vs the faith whereby wée receyue these benefites as it is playnly sayd Roman x. How shall they beléeue onlesse they héere Howe shall they héere without a preacher Faith is by héering and héering by the woord of god Rō j. The Gospel is the power of God too saluation to euery one that beléeueth Act. xj Hée shal speake woordes too thée by whiche thou shalt bée saued thou and all thy houshold ij Cor. v. Wée are messangers in sted of Christ as though God exhorteth or comforteth by vs And in this place Paule expresly sayeth that wée may haue hope by cōfort of the Scripture His méening is that in all our troubles banishments diseases and death wée should séeke comfort out of this woorde which is written before tyme for vs and that wée should by fayth rest vppon God knowen by the woord beléeue this woord written as well as if wée should héere God declaring his will with his owne lyuely voyce from heauen Let vs set these testimonies ageinst Stinkféeld who cryeth out that GOD conuerteth sanctifyeth and comforteth vs not by thinking vppon the woorde written but immediatly by himselfe without any meanes Whiche fantasticall imagination dooth vtterly put away all the exercyses of faith and Christen inuocation Thirdly Whereas Paule fayeth that these Bookes of holy writ were written before for oure learning he the rewithall counselleth vs too reade the same diligently continually and héedfully For he hath not set foorth these holy Bookes for myse too knibble in bencheholes or for flyes too ray in the pulpit or for mothes and bowds too consume in corners but for vs too reade that wée may sucke wholesome instruction and comfort out of them Ageine this selfesayd parcell dooth vs too wit that all the promises of grace helpe deliuerance and of all Gods benefites and that all the examples of Gods wrath in punishing and of his mercie in receyuing those that bée falne perteyne too vs also and are also too bée applyed too vs. Fourthly let vs in this saying of Paules cōsider the foure chéef ends vses or profites and effectes Of which the first is the doctrine of the most high matters vnknowen too mānes reason and perteyning too the eternall saluation of vs all concerning which things all other bookes written by men can vtterly teache nothing at al that is sound and substantiall that is to wit concerning the true knowledge calling vpon the true God the father the sonne the holy Ghost euerlasting concerning the twoo natures in Christ the creation of all things of Angels and men of the cause of sinne miserie and death vntoo mankynde of the forgiuenesse of sinnes and attonement of man with GOD for the sonne of God our Lord Iesus Chryst sake who was crucified rose agein for vs of true comfort too bée set ageinst death and all tribulations of the abolishement of sinne and death of the restorement of our bodyes of the euerlasting punishments of the vngodly of the eternall lyfe and glorie of the godly Of these so great matters and specially of the persone and benefites of our Lord Iesus Chryst the sonne of God who hath vanquished sinne death and the Diuell for vs there are none other bookes eyther in heauen or earth that instruct vs. The second is Patience a vertue no lesse necessarie too a godly and right christen man than meate and drink is néedful too the mayntenance of the lyfe of this body For persecution and aduersitie are vnseparable companions of true godlynesse and christen profession according too Paules saying All that will liue godlily in Chryst must suffer persecution Otherwyse al the whole lyfe of man were nothing else but miserie as Euripides hath truly sayd This life in good sooth is not lyfe but miserie Nowe in these miseries there can no calmnesse and ioy of mynd bée settled in God without disobedience and repyning nor yet continue without the comfort of fayth which the holy scripture onely sheweth And therefore in this place vntoo patience is foorthwith added comfort of the Scriptures But patience is a vertue whiche in bearing aduersities quietly and myldly dooth reuerently submit it selfe too Gods will séeketh not vnlawful helpes but assureth it self by faith too bée in Gods fauoure séeking looking for helpe assuagement and deliuerance at Gods hand and by this faith and hope alayeth the gréef and féeleth peace and gladnesse in harte All the whole orderly setting out of the doctrine of patience and the difference of the philosophical patience and the Christen patience may bée conueyed hither out of the Exposition of the ten commaundements The third end of holy writ is true certeine and firme comfort too bée sette not only ageinst pouertie sicknesse and aduersities but also ageinst Gods wrath sinne and death which comfort none other bookes besydes these wrytings of the Prophetes and Apostles doo shewe For onely the scripture teacheth that our Lord Iesus Chryst the sonne of God did by his owne death ouercomme our death and the sting of death whiche is sinne and that all the other troubles of this lyfe are not tokens of Gods wrath but of his fauoure and fatherly good will toowards vs who doutlesse is at hand with vs in our troubles mitigating and taking them away and at the length will recompence the lightnesse of affliction which continueth but a whyle with an éncōparable weight of glorie By these comfortes written in Gods woorde the sonne of God woorketh mightily in vs and when we think vppon them and embrace them by fayth he kindleth in oure hartes peace ioy and tranquillitie quietly resting in the louing kindnesse of God the father Now the whole doctrine of the Gospell is in manner nothing else but a comfort of the conscience that is afflicted with gréefe that ryseth of the feeling of Gods
is Gods free gift Necessitie of obedience Difference of deadly sin and veniall sinne Testimonie concerning the holy Ghost Difference of slauish feare and childly avve Ageinst abuse of libertie Idolatry vvhat it is True godlynesse Whordome Of tempting God. Murmuring or grudging Punishments and miseries This place would be red with discretioÌ„ Temptation what it is True godlinesse or true Religion Diuersitie of the giftes of the holy Ghost Vtteraunce of vvisdome Vtteraunce of knovvledge Fayth The gifte of healing Working of miracles Prophesying Iudgement to discerne spirites Tongues Interpretation of tongues The efficient cause of all giftes How Gods giftes are too be vsed Textes that prooue Christes resurrection The cheefe comfort of Christians in all cases Textes confirming the sayd comfort The cause of our resurrection Good things cannot bee repeted to often The effectualnesse of preaching What modesty or mildnesse is True bosting The new Testament The Letter The Spirit A comparison betweene the law of Moyses and the Gospell Obiection ageynst Iustification by fayth onely Aunswer to the sayd obiection An other obiection Answer of the sayd obiection The Gospel The Law. What things are conteyned in the promis made to Abraham concerning Christ Blissing The Law. The Gospel Iustification Fayth The ealling of the Gentiles Originall sinne Christes incarnation The time of the publishing of the law The vse and effect of the moral Law. The Author of the law The Mediator of the law The law a leader to the Gospell The spirite To walke Flesh Lust of the flesh The deedes of the flesh Whordome Idolatrie Ten other sinnes or deeds of the flesh and their coÌ„traries Drunkennesse and gluttonie The frutes of the spirite Loue. Ioy and peace Long sufferaunce Gentlenesse Goodnesse or vprightnesse Faith. Meekenesse Discreetnesse Who be vnder the law and who be not Modestie or myldnesse and how glorie is to be coueted and obteyned Good name is to be sought The foundation of trew glory Facers and braggers Fighters or enuiers Precisians Selfeweners Buzybodies Plutarkes saying Ciceros saying concerning glorie The exposition of this word Catachisme What the lerners ought to render to their teachers Sowing in the fleshe Reping of corruption Sowing in the spirit The iudgemeÌ„t of the vvorlde concerning such as are afflicted What is to bee looked vppon in aduersitie Constancie Reasons vvhy vvee should not take offence at persecution or troubles Prayer the refuge in trouble Too whome and how wee ought to pray What wee ought to pray for Ageinst Stoical destinie The ends of al vocations or callings The welspring of concord Lowlynesse Meeknesse Patience Reasons mouing to coÌ„cord Gods coÌ„maundement Rewards that bee promised The commodities and discommodities Voitie of body and spirit One hope One Lord. One Faith. One Baptim One God. souerein good The souerein blisse of worldlings Philosophicall blissednesse Platos doctrine of blissednesse The law pointeth out true blisse but furthereth not the certainment of it The true souerein good The cheefest richesse Perseuerance The laste iudgement The old maÌ„ Decieueable lustes To put on the new maÌ„ The newe man. What Gods image is What lying is Truth Friendlynesse Paynfulnesse and labour To walke Honest labor To walke warely Redeeming of the time Euill dayes Ageinste all riot and excesse Musicke Musicke in Churches Luther the Germane Orpheus Basil concerning Psalmes and spirituall songs Mans lyfe is a warfare Mans enemies The Diuell The flesh Heretikes The world The sworde girdle of a Christian His brest-plate His shoes His Buckler or sheeld The firy daâ—â—â—s of the Diuell The helmet of a christian His swoord Earnest prayer Testimonles that God heereth our prayers Manlynesse Examples of manlynesse Flesh blud â–ª The povvers of darknesse Our souereine or cheef good Thanksgiuing â–ª Perseuerance Frendlynesse The doctrine of good vvoorkes Prechers must be patternes too theyr flocke In doctrine In coÌ„uersation In louingnesse In spirit or zelousnesse In fayth or faythfulnesse Enimies of Christs crosse Belly gods Worldly minded The difference of the gouernments of Moses of the world and of Chryst What Faith is The parts of Faith. True knovvlegde Too Walke How good woorks please God. Six good woorks First Fayth 2. Manlynesse 3. and. 4. Patience Long sufferance 5. Ioy of conscience 6. Thanksgiuing Of iustification What iustification is The desert of iustification In teaching thiogs must be repeted oft Tabernacle or tent The foundation of religion The matter or substance of the christian doctrine Witnesse by syght The record of god the father The record of the prophets To take heede Gods worde the lanterne of lyght The commendation of scripture The marke wheâ— at the prophets shoote How scripture is to be interpreted Interpretation what it is in generall Interpretation of scâ—â—pture Best interpretacion of the scripture by conference of textes The prating of the Papistes The comforte of all persecutions troubles and greefes Testimonies of the resurrection Philosophicall consolatious ageynst death and all grief It behoueth Christians to reade the Philosophers and Pâ—â—â—es The proposition or ground of Ciceros first Tusculane question and his argumeÌ„ts vppon the same The blindnesse of mans reason in the cheef pointes of knowledge Watchfulnesse Sobernesse Chastitie Meeknesse Gouernement Of the institution of Aduent Take tyme vvhen it commeth for tyme vvill avvay The gospell is the cheef of all doctrines All folke of all ages haue but one way too saluation The vvorks of darknesse The armor of lyght The day light Feasting Chambering and vvantonnesse Stryfe and enuying Too put on Chryst Prouision for the flesh Of bearing vvyth the vveake The profit of holy scripture The vncerteintie of mennes lerning The errour of the Enthusiastes wherfore scripture serueth The vses or effects of holy writ Patience True and stedfast comfort The doctrine of Gospell Assured hope of deliueraÌ„ce The ministerie of the Gospell The definition of a Minister Faithfulnesse in teaching The mysteries of God. Ministration of the sacraments Austin The authoritie of bynding and losing Excommunication Good example Ordering of ceremonies or orderlynesse All ministers equall Degrees of ministers Difference of the minister and ciuile magistrate 1. Outward discipline The temporall svvoord Of taking office or charge vpon a man. Conueniene skill Heede and diligence Constancie Earnest prayer All men by nature couet contentation of mynd Christen ioy Why men run in darknesse The felicitie of worldlings Christen ioy The firste feast of the new Testament Emmanuell What incarnation is The efficieÌ„t cause of Christes incarnation The inward forcing cause of Christes incarnation The outward forcing cause Why it behooueth Christ to bee both God and man. The matter whereof Christ tooke flesh The endes and effectes of Christes incarnation Iesus Aliaunces of naturall things to Christes incarnation What blissing is Redemption Too visit Redemption Horne of saluation The house of Dauid Promises concerning Chryst Saluation Mercy Testament promisse couenant leage agreement Deliuerance from the hand of our enimyes Without feare Holynesse and ryghtuousnesse Before God. Chrystes benefites Significations of this woorde Prophet To go beefore the face of the Lord. To giue knovvledge of saluation Bovvels of mercie What mercie is Rysing or Dayspring To giue light Lyght Darknesse The way of peace What it is too yeeld thanks The Hebrew Phrase â–ª Words of seÌ„ce or perceueraÌ„ce Turning of the proper Adiectiue intoo a Substantiue Great things Myghtye Gods stedfast mercy The definition of Mercy Who they bee that feare God. Too shevve strength Gods arme The proud Putting dovvne of the mighty Exalting of the lovvly Filling of the hungry To hold vp Israell Child To whom the promises were made Afflictions are healthfull Platos opinion concerning afflictions Obiection Aunswer Obiection Aunswer Places of doctrine conteyned in this Epistle The efficient cause of the ministerie Degrees of Ministers The finall cause of the ministerie Why God gathereth a church and apoynteth ministers The first preacher of the gospell Apostles Prophets Euangelists â–ª or gospellerâ— Shepherds Teachers Chrystes body A perfect man. Children Leavvdnesse and crafâ—inesse Truth The knitting of the head and the body togither Of the apostel Mathew The definition of an Angell The creation of Angels The degrees of Angels Names of certeine Angels Offices or duetie of Angels Cygnaeus Symon Grynaeus Satan Diuell Sathan a lyer Sathan a murtherer