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A09181
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A frutefull booke of the comon places of all S. Pauls Epistles right necessarye for all sortes of people, but especially for those of the ministerye dyligentelye sette foorthe by Thomas Paniell. Anno. 1562; Bible. N.T. Epistles. English. Selections.
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Paynell, Thomas.
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1562
(1562)
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STC 19492; ESTC S114192
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128,237
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388
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Christ is the Lorde vnto the prayse of God the father And wythoute naye greate is that misterye of Godlynesse God was shewed in the flesh was iustified in the spirite was seene of Aungels was preached vnto the gentiles was beleued on in the earth and receiued vp in glorye ¶ That Christ is the head not onely of the churche militant but also of the triumphante And of the mysticall vntitye of the churche And of the excellency and laâ—d of Christ. Capitu. 48. I Saye to euerye man amongâ— you that no man esteme of him selfe more then it becommeth hym to esteeme but accordynge as God hathe dealte â—o euerye man the measure of fayeth For as we haue many mâ—â—bâ—rs in one body and all members haue not one office so we beynge manye are one bodye in Christe and euâ—rye manne amonge oure selues one an others members For as the bodye is one and hathe manye members c. vt supra Capi. 41. Nowe is there no Iewe neyther gentyle there is neither bonde nor â—ree there is nâ—ither man nor woman But ye are all one thinge in Christe Whome God sette on hys ryghte hand in heauenly â—hinges aboue all rule power and myghte and domination and aboue all names that are named not in thys worlde onelye but also in the worlde to come and hathe put all thynges vnder hys â—eete and hath made hym aboue all thinges the headde of the congregation which is hiâ— bodye and the fulnesse of him that â—ylleth all in all thinges Whiche is the heade that is to say Christe in whome all â—he bodâ—e is coupled and knit together in euerye ioynte wherewith one miniâ—â—retâ—e to an other accordynge too the operation as euery parte hath his measure and increaseth the bodye vnto the edifyinge of it selfe in loue For Christ is the heade oâ— the congregation and the same is the sauioure of the bodye Which is the ymage oâ— the inuisyble God firste begotten of all creatures For by him were all thinges created thinges â—hat are in heauen and thynges that are in the earthe things visyble and thiâ—gs inuisible whether thei be maiesty or lordship either rule or power All thinges are created by him and in hym and he is before all thinges and in him all thinges haue their beginninge And he is the heade of the bodye that is to wytte of the congregation he is the beginninge and first begotten of the dead that in all things he might haue the preheminence For in him dwelleth all the fulnes of the Godheadde bodilye and ye are complete in him whiche is the heade of all rule and power He hath not vnto the Aungels put in â—ubiectyon the worlde too come wherof we speake But one in a certayn place wytnesseth sayinge what is man that thou art so myndefull of hâ—m and the sonne of manne that thou visitest hym After that thou haddest for a season made him lowâ—r then the Aungels thou crounest him with hoâ—oure and glorye and hastâ— set him aboue the workes of thy handes Thou hast put all thinge in subiection vnder his fete In that he put all thinges vnder him he lefte nothing that is not put vnder him Neuerthelesse we yet se not all thinges to be subdued vnâ—o him Whiche was faythfull to him that made him euen as was Moses in al his house And yet was this manne counted worthy of more glorye thâ—n Moses In as muche as he whiche hathe prepared â—he honse hath most honour in the house Euery house is prepared of some man But he â—hat ordayned at things is God And Moses berelye was â—aythfull in all hys house as a minyster to beare wytnesse of the thinges which shoulde be spoken afterwardes But Christe as a sonne hath rule ouer the house whose house are we so that we holde faste the confiâ—ence and the râ—ioysynge of that hope vnto the ende ¶ Of the dyuinitye and emynence of the onelye begotten sonne of God Capiâ—u 49. GOd hathe spoken vntoo vs by his sonne whome hee hathe made heiere of all thinges by whom also he made the world which â—onne beinge the brightenesse of his glorye and verye ymage of his substaunce bearinge vp all thinges with the worde of his power hath in his owne person pourged oure synnes and is sytten on the ryghte hande of his maiestye on â—ye and is more eâ—cellenâ—e then the Aungelles in as much as he hath by inheritaunce obtayned an eâ—ellenâ—er name then they haue For vnto which of the Aungels sayed he at anye tyme. Thou art my sonne this daye begat I thâ—e And and agayn I wyll be his father and he shall be my sonne And agayne when he bringeth in the first begotteÌ„ son in to the world he sayth And all the Aungels of God shall worshippe him And of the Aungels he saith He maketh his Aungels spiriâ—s and hys ministers â—lames of fyre But vntoo the son he saith God thy seate shalbe for euer and euer The cepter of thy kingdome is a righte cepter Thou hast loued righteousenesse and haâ—ed iniquity Wherfore god which is thy god hathe anointed the with the oyle of gladnesse aâ—ouâ—â—hy fâ—lowes And thou Lord in the beginnyng hast laid the foundation of the earth And the heauens are the wâ—rkâ—s Thâ—â— shall perishe but thou shalâ— endurâ— â—hâ—â— all shal ware old as doth a gaâ—ment and as a â—esturâ— shalâ—â— tâ—ou chaunge â—hem and they shalbe chaunged But thou art alwayes and â—hy yeaâ—s â—â—al not â—ayle Unto whâ—che of the Aungels sayde he at anye â—â—me Syâ—â—n my ryghte haâ—de tyll I make hâ—ne enemies thy foâ—â— sâ—â—lâ— â—râ— they not all ministringe spâ—â—â—â—s sente to â—inister for theyr sakes whicâ—â— sâ—â—ll be â—eâ—ers of saluaâ—ion For the word of god is quâ—cke and mâ—ghtye in operaâ—â—â—n and sâ—arpâ—r then anye 〈…〉 and enfreth through eueÌ„ vnto the diuâ—diâ—ge a sonder of the soule and the spirite and of the â—oyntes and the marâ—â— and iudgethe the thoughtes and â—he intentes of the heart neither is ther any creature inuisible in the sight of it For all thynges are naked and bare vnto the eyes of him of whom we speaek For Iesus Christe yesterdaye and to daye and the same continueth for euer Whiche is God ouer all thinges blessed for euer Whiche beinge in the shape of god thoughte it not robberye to be equall with God c. ¶ Of the nisufficiencye feblenesse of the law of Moses too saue manne withoute fayth and grace Capi. +tu 50. BY the deedes of the lawe shall no flesh be iustifyed in the sight of God For by the lawe commeth the knowledge of sinne Nowe verelye is the ryghteousenesse that commeth of God declared withoute the fulfyllinge of the lawe hauinge witnes yet of the law and of the prophetes The righteousnes no doubt which is good before God commeth by the fayth of Iesus Christ vnto all â—nd vppon all that beleeue There is no difference for all hâ—ue sinned and lacke
coumpte of him self beyonde that whiche is aboue wrytten that one swell not against an other for anye mans cause For who preferreth the Now ye are ful now ye are made ryche Ye raygne aâ— kynges wythoute vs and I woulde to God ye did raigne that we myghte raigne with you God hath called vs in peace If there be anye manne amonge you that lustethe to stryue let hym knowe that wee haue no suche custome neither the congregation of God This I warne ye of and commend not that ye come together not after a better manner but after a worsse Fyrst of all when ye come to gether in the congregation I heare that there is dissention amonge you and I partly beleue it For ther must be heresyes and sectes amonge you that they whiche are perfecte among you mighte be knowen When yâ— come together a man canâ—e not â—aâ—â— the Lordes supper For euery maâ— beginneth afore to eate his own supper And one is hungrye and an other is dronâ—ken Haue ye not houseâ— to eaâ—e and to dryncke in Or elles despise ye the congregation of God and shame them that haue not what shall I saye vnto you shall I praysâ— you In this prayse I you not For God is not causer of styâ—fe but of peace as I teache in all congregations of saincts And as many as walke accordinge to this rule peace be on them and mercye and vpon Israell that partaineth to God Onelye let youre conuersation be as it becommeth the gospel of Christ that whether I come and see you or elles be absente I maye yet heare of you that ye contynue in one spirit and in one soule labouringe as we doe to mayntayne the â—ayeth of the gospell Therfore if there be amonge you aâ—â—e consolation in Christe if there be anye coumfortable loue if there be anye feloship of the spirite if there be anye compassion or mercye fulfyl my ioye that ye drawe one way hauinge one loue beingâ— at one accord and of one minde Neuerthelesse in that wherunto we are come let vs proceade by one rule that we maye be of one accorde I praye Enodias and besech Sintyches that they be of one accorde in the Lorde And the peace of God rule in your hartes to the which peace ye are called in one bodye Striue not aboute wordes which is to no profyte but to peruerte the hearers Folish vnlearned questions put from the remembringe that they do but gender strife but the seruaunte of God muste not striue but must be peaceable vnto all men Folishe questions and genealogies and braulinge and strife aboute the law auoyd for they are vnprofitable and superfluous◠¶ Agaynste temerarius and inordinate iâ—dgementes Capi. 22. THerfore art thou inexcusable o manne who so euer thou be that iudgest For in that same wherein thou iâ—dgest an other thou condempnest thy self For thou that iudgest doest euen the same self thinges But we are sure that the iudgemente of God is accordinge to truth againste them which commytte such thingâ—s Thinkest thou this O thou manne that iudgest them whiche do such things and yet dost euen the verye same that thou shalte escape the iudgemente of God Ether â—espisesâ— thou the riches of his goodnes pacience long sufferaunce and remembrest not thou how that y â— kindneâ— of God leadeth the to repentaunce but thou after thine harde hart y â— can not repent heapest together y â— trâ—asure of wrath against the day of vengeaunce wheÌ„ shal be opened the righteoâ—snes of God whiche wyll rewarde euerye man accordinge to his dedes One beleueth that he maye eate all thinge Let not him that eateth despyse hym that eateth not And let not him which eateth not iudge him that eateth For God hath receaued him What art thou that iudgest an other mannâ—s seruaunte Whether he stande or fall that pertaineth vnto his master Ye he shall stand For God is able to make him stand This man putteth difference betwene day and day an other man counteth all dayes a like Se that no man wauer in his owne meaning He that obserueth one daye more then the other dothe it for the Lordes pleasure And he that obserueth not one daye more then an other doeth it to please the lorde also And he that eateth doth it to please the Lorde and geueth God thankes But whye doest thou then iudge thy brother Other why dost y â— despyse thy brother we shall all be brought before the iudgment seat of Christ for it is writteÌ„ As truly as I liue saith y â— lord al knees shal bow to meâ— al tongâ— shal geue aknowledge to God So shal euery one of vs geue accomptes of him sele to God Let â—s not therefore iudge one an other any more But iudge this rather that no manne put a stombling blocke or an occasion to faule in his brothers waye Happye and blessed is â—e that condempneth not hym selfe in that thinge which he aloweth With me it is a very small thing that I should be iudged of you ether of mans daye No I iudge not myne owne selfe I knowe nought by my selfe yet am I not thereby iustifyed It is the Lorde that iudgeth me Therefore iudge nothinge before the tyme vntyll the Lorde come whyche wyll lighten thinges that are hidden in darkennesse and open the counsayles of the heartes And then shall euery man haue praise of God What haue I to doe to iudge them which are without Do ye not iudge them that are with in Them that are without God shal iudge How dare one of you hauinge busines with an other go to lawe vnder the wicked and not rather vnder the sayntes Doe ye not knowe that the sainctes shall iudge the worlde if the worlde shall be iudged by yâ—u are ye not good ynoughe to iudge small trifles knowe ye not how that we shal iudgâ— the Aungels How much more maye we iudge thinges that pertayn to the lyfe If ye haue iudgementâ—â— of worldlye matters take them whiche are despised in the congregation and make them iudges This I saye to youre shameâ— Is there vtterlye no wyse manne amonge you what not one at all that canne iudge betwene brother and brother but one brother goeth to law with an other anâ—â—hat vnder the vnbeleuersâ— Nowe therefore there is vtterlye a faute amonge you because ye go to lawe one with an other Whyâ— rather suffer ye not wroâ—ge Why rather suffer ye not youre selues to be robbed Naye ye youre selues do wronge and robbe and that the breethren â—oo ye not knowe aâ—d remember howe that the vnrighteouse shall not inâ—eryte the kingdome of Godâ— Yf we would iudge oure selues we should not be iudged But when we are iudged of the Lorde we are chastened because we shuld not be damned with the world Of them whiche seme to be greâ—te what they were in â—ime passed it maketh no matter to me God â—oketh on no mans person