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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21119	Sermons very fruitfull, godly, and learned, preached and sette foorth by Maister Roger Edgeworth, doctoure of diuinitie, canon of the cathedrall churches of Sarisburie, Welles and Bristow, residentiary in the cathedrall churche of Welles, and chauncellour of the same churche: with a repertorie or table, directinge to many notable matters expressed in the same sermons	Edgeworth, Roger, d. 1560.	1557 (1557)	STC 7482; ESTC S111773	357,864	678

Ego sū vir Iudeus natus in Tharso Ciliciae I am a Iew by kinred born in Tharsus a city in Cilicia which is a coūtrey in mayne Asia For y e Iewes wer not al born in Iury but as their parēts wer dis●abper sed into al coūtreis so thei had their children in diuers countreys And thē after .xiiii yeres s. Paul came againe to Ierusalem to confer the gospel that he preached with the apostles y t were the pillers of the Church Peter Iames and Iohn whiche he founde then at Hierusalem Nowe good frendes take hede Heare we haue of saynt Paule whiche in the place alledged swore toke god to witnes that he lyed not we may wel beleue hym must nedes so do the holy gost spoke in him Here I saie we haue firste iii. yeres next after Paules conuersion afore his cōmynge to Hierusalem when he taryed there wyth Peter fiftene dayes And then we haue fouretene yeares more afore he came to Hierusalem to conferre hys preachynge wyth the other Apostles and at bothe tymes he founde Sayncte Peter at Hierusalem So that by this wee haue that Saynte PETER was at Hierusalem seuentene yeares and more after Christes ascention for s Paul was cōuerted in the first yere after Christes ascentiō in February next after as the church represēteth at that tyme kepyng the feast of the conuersion of S. Paule Nowe I praye you when went sainte Peter abroade amonge them that were dispersed in Pontus Galatia Capadocia c And when was he bishoppe of Anthiochia To this I saye that as for the three firste yeares that Saynte Paule spoke of Saynte Peter taried verye much at Ierusalē wyth Iames there to order the Primatyue first churche of Christe in all the worlde Their presence because they were of hyghe reputation was verye necessarye for that purpose so that in all that tyme I thynke he went verye little amonge the Gentyles excepte it were by some chaunce or by reuelation as he came to Cornelius at Caesaria His most laboure was aboute the conuersion of Iewes to conuerte them to Christe Then afterwarde in the .xiiii. yere that s Paule speaketh of the churche of Hierusalem beynge reasonablye well stablished there is no doubte but saint Peter went abrode into all countreys preachynge Christe chieflye to the Iewes that were dispersed into many coūtreys there liuyng like straungers after the persecution that roose after the martirdome of saint Stephan and for many such troubles as fel vpon them exhorting them to pacience and declarynge that throughe many troubles wee muste come into the kyngedome of God And in this time he sticked for no labours but came to the coūtreys of Pontus Galatiae c. Coūtreys of mayne Asia of which some of them be almost as farre north east from Hierusalem as we be northwest and to them preached Christes fayth and returnyng backe came againe to Antiochia where he taried and ruled Christes flocke as bishoppe there by the space of seuen yeres or more Saint Hierome sayth Super Gal. ii Primum episcopum Antiochene ecclesiae Petrum fuisse accepimus Romam exinde translatum From Antiochia he wente to Rome to conuince Simon Magus as I saide afore And from Rome came backe agayne vnto Hierusalem to a counsail in the eyghtenth yere after Christes ascention at which time s Paule was warned by reuelation to ascende also to Hierusalem to conferre his Gospell wyth the other Apostles and there met with Peter Iames and Iohn as he sayth in the seconde chapiter to the Galathians And then saynt Peter toke his leaue and returned to Rome againe where he continued and in the countreys thereabout to his liues ende And from thence he wrote this Epistle as I sayde Now if I shall perfourme the exposition of this epistle as I haue taken vpon me I must somewhat speake of these countreys that saint Peter rehearseth here in the salutation of his letter for here they be written as you haue heard Pontus Galatia Capadocia and so furth Therfore if they shall not be somewhat set furthe and declared whereto be they written here If they shall not be described vnto theim that heare or reade this epistle let them be striken out of the boke whye should thei cumber any more paper To heare of them shall be pleasant to al men that deliteth in naturall histories of Geography or Cosmographye and to all mariners and marchauntes that haue trauersed the seas And to them that wold haue their soules edified in vertue it shall not be vnprofitable by reason of some morall learnyng that may concurre amonge For this you muste first vnderstande that Mare mediterraneum the middely earth sea whiche our marchauntes calleth the Leuant commeth out of the maine occean sea runnyng into the lande at a verye narrowe entrye called the straightes betwixt two mountaines or rocks one called Calpe in Granado on the south parte of Spaine and the other called Abila in Mauritania where y t Mores inhabite And the saide mountayne called Calpe our marcauntes calleth Calis addynge to it for the euyll and daungerous passage by the same Malis yll after the language of the countrey there Calys Malys Ill Calys because of a great multitude of ragged rockes liynge in the thresholde or bottom of the saide gate so that when any ship shall passe in or out at the saide streicte the mariners must be sure of an high water and a measurable winde els they shall finde it an yll passage and perilous The said two rockes cleues or promōtories bee called Gades and Columne Hercules Hercules postes and standeth one on the one side of the sayde entre and the other on the other side and maketh lyke a gate into the Leuaunt And as Pliny writeth In prohemio terc●i naturalis historiae It is but fyue myles broade where it is strayghtest and passeth not tenne myles ouer where it is broadest pomponius Mela agreeth saiynge Libro primo Non amplius decem milibus passimum patens A wonderous worke of GOD by so narrowe a passage to brynge into the mayne Lande so great a Sea as it maketh runnynge furthe Eastwarde and leauing Affrique on the ryght hande and Europe on the lifte hande tyll it come as farre as Celiciae in maygne Asya and there stayeth in a certayn bay called Sinus issicus the baye where the riuer of Issus openeth into the same sea and it goeth no further Eastward enuironnyng and conteinyng within it self a great multitude of the most fertiysles that we can read of and specially the excellent Isle of Cyprus Notwythstandynge afore the said Leuaunt become so farre Eastwarde it turneth Northwarde longe and many a myle Fyrst it runneth together and entreth into a narow streict called Hellespontus muche narower then the said yate out of the Oceane into the Leuaunt that I nowe spake of for this streicte passeth not much thre quarters of a myle ouer and whan it is past that streicte it spreadeth abrode agayne like a sea and

wey and runne because we must folowe the foundation and leyne on the foundation The earthlye buildynge beginneth at the grounde for there lieth the foundation but the spirituall foundation on is on high in heauē Therfore thither toward him our spirituall buildynge must ascende that we maye be suche spiritual houses as saint Peter exhorteth vs to be in the wordes of his epistle which I read now vnto you And that we all may be so he graunt vs that for vs dyed Amen ¶ The seuenth treatise or sermon THe blessed Apostle Saint Peter prosecuteth this spiritual buylding that I spoke of in thend of my last sermon saying that we muste be buylded on this stone our sauiour Christ as an holy priesthoode offering spirituall sacrifices acceptable to God by Iesus Christ. Occasion of this saying saint Peter toke of the saying of al mighty God by Moyses to the people of Israel Exod. xix If you will heare my voice and wil kepe my commaundement you shall be my peculier and speciall people of all people all the world is myne et vos eritis mihi in rengnū sacerd otale et gens sancta ta And I wyll haue you a priestly kingdome and an holy nation Alluding to this Saint Peter wryteth here Vos autem genus electum regale sacerdo cium gens sancta populus acquisitionis You be a chosen kinred a princely or a kingly priesthod an holy nacion a people that are wonne Thys text cannot be negligentlye passed ouer but muste be earnestly loked on speciallye because that at this text manye men stumble and hurt them selues takinge occasion of heresie Of this saying of almighty God in Exodo and the rehersall of saynt Peter of the same text here in this place thei wil proue if they maye that all men and women be priestes as well as they that be ordered by a byshops hands because that saint Peter writ these wordes to all them that he had preached vnto by thē to vs and to all other that shal come after till the worldes ende as wel to women as to mē of all degres and of all ages that were baptised and had taken vpon them Christes lyuerye All such saint Peter calleth regale sacerdotium kings and priestes and to confirme theyr opinion they alledge the saying of saint Iohn in the first chapter of the Apocalips wher he speaketh of Christ saying Qui dilexit nos lauit nosa peccatis nostris in sāguine suo et fecit nos regnum et sacerdotes deo et parrisuo He loued vs and washed vs from our sinnes in his bloode and made vs a kingdome priests to God and to his father Of these authorities the Lutherians take an argument and occasion to confounde and deface all good order of diuine and humane thinges allowing the womē to serue the altar and to say masse while the men tary at home and keepe the children and washe theyr ragges and clothes and aswell they might allow the women to be captains of their warres and to leade and gide an army of men in battell while theyr husbandes tary at home to mylk the Cowe and to serue the Sow and to spynne and carde To exchewe suche horrible confusion and misordring of the worlde that would offende honest eares to heare it and to declare that if they well vnderstoode the textes alledged they should finde none occasion of such errour We must returne to the sayd texts and waigh the sayings of almighty God by Moyses to the people of Israel and the sayinges of S. Peter and saint Iohn so that we may conserue and keepe that ordinate I herarchie and good order amonge people that God would haue vs to kepe and that al the gospels and the Apostles letters be full of Saynt Ambrose in his first booke de vocatione gentium cap. iii. giueth vs a very notable rule to expounde scriptures and it is the same rule in effecte that Tichonius putteth for the thirde rule whiche he called de specie et genere as S. Austine writeth iii. de doctrina Christiana Saint Ambrose rule is this In scripture many times that thing is said and spoken vniuersally of the whole which is verified and true onely of the part He putteth ther many examples of whiche some I will reherse leauing the other for to auoyde prolixitie and tediousnes The prophet saith in the psalme Alleuat dominus omnes qui corruunt et erigit omnes eli sos Our Lord God taketh vp all them that fall and setteth vp al them that be broken or brused By this texte it seemeth that who soeuer falleth to sinne God setteth him vp agayne or if he be broken against the stone that I spoke of afore by sinne God setteth hym on his feete agayne whiche if it myght be so vnderstande and founde true then shoulde neuer manne nor woman be dampned and then it myghte seeme true that I sayde of the mockers of Gods woorde that they hadde made a leege with death and a couenaunt with hell that neyther death nor hell should hurt theym And oure Sauiour saythe in the Gospell Si exaltatus fuero a terra omnia traham ad me ipsum As thoughe he promysed that when he was crucifyed he woulde conuert and drawe to him all men and women of the world whiche is not yet performed but many persist and continue in infidelitie And likewise in the negatiues it is written in the psalme Dominus de celo prospexit super filios hominum vt videat si est intelligēs aut requirens deum omnes declinauerunt simul inutiles facti sunt nō est qui faciat bonū non est vsque ad vnū Psa. xiii Our lord loked down frō heauē vpō the children of mē to se whither ther wer euer a wyse one or one that sought for god al be wried away they be al together vnprofitable without fruite of good workes There is none that doth any good no not so much as one Likewise saith the Apostle Phil. ii omnes que sua sunt querunt non que Iesu Christi All men seeke for theyr own profite and not those thynges that be for Christes pleasure Here be hard sayinges if they be not helped bi the rule that saint Ambrose teacheth vs to remēber when we expound scriptures The rule is this The scripture speaketh manye tymes of the whole meaninge but the part of the same as speaking of the whole world meaneth but parte of the same and speaking of al men meaneth but part of thē Or as the Logicion speaketh in such sayinges of the scriptures there maye be vnderstand distributio pro generibus singulorum nō pro singulis generum vel econuerso As when the prophet sayde that God taketh vp to him all that fall downe For of all them that falleth he taketh vp some and leaueth the other in their filth myre And when Christ said that when he should be exalted on the crosse he would drawe all the men women of the

he was inhabitāt hearing that .iiii. kings with their hostes had inuaded the countrey about Sodom Gomor had spoyled the coūtrey takē away many prisoners amōg which thei had taken Loth his brothers sonne he assēbled together all his retinue Expeditos vernaculos trecentos decē octo folowed the chase ouertoke these kings beset thē about in the night season slew them recouered all their pray brought home againe Loth with all his substance He might haue sit still at home if the loue that he had to his countrey in which he was thē sustained for the time as Denisō had not pricked him forward Iud. xi It is red of Iepthe which ī dede his brothers had banished out of his coūtrey yet afterward it chanced that the Ammonites inuaded the people of Israell wasted destroyed thē ▪ right sore specially that part beyond the riuer of Iordane called Galaad wher this Iepthe was born The people of Israel were sore discoraged their enmies so enhaūced y t the lād was almost destroied then came messagers to this Iepthe wher he was in his exile de●irīg his aide succour He vmbraided thē of their vnkindnes saiyng Be not you thei that hate me driued me out of my fathers family now ye be cōpelled by very nede to come to me for helpe Notw tstanding he was moued w t that natural louing reuerēce y t he had to his coūtry said to y e messagers y t if thei wold make hī their captain he woulde put him selfe in ieopardie for them and to do the best he coulde And so he did and destroyed their enemies and set the lande at rest In like maner did Dauid .i. Reg. xxiii When he was driuen out of his countrey by the furye and madnes of king Saule he hearde that the Philisties inuaded and destroyed Ceila a certayne towne in the dominion of Saule and prepared him self to battaile against them all his frendes and kinsfolke that were then wyth hym entreatynge him to the contrarie Where Pietas erga patriam the loue that he hadde to his countrey wrought more in him then all the carnal loue to his frends and kinsfolkes and also then the vnkindenes of Saule that hadde driuen him out of his countrey where he for yll repaid good again he fought with the Philisties he toke all their cattell and prouision for vittailes Percussit eos plaga magna saluauit habitatores Ceile He made a great murther amonge them and saued the inhabitauntes and people of the towne Ceila In like maner be all nacions bounde by the lawe of Nature and by Gods lawe to defende their countrey And wee for our realme In so much that if there woulde any foraine potentate as I saide or any other sedicious persons attempte to infringe or breake the lawes Godlye made for the conseruation and quietnes of thys realme we be bounde to do the vttermost of our power for the suppression and extinctiō of them yea though they were our naturall parentes or next of kinred that woulde so offende Likewise if any malefactours sedicious and rebellious persons woulde raise anie vnlawefull assembly commocion or insurrection againste the peace and tranquilitie and quiet cohabitation of the people in the countrey or realme where thou art inhabitaunt Yea though thine owne parentes and nexte of kinred were on that partye amonge such rebellions the pietie and reuerende honour and loue that thou owest to thy countrey should make thee to do the vttermoste of thy power to resist thē and suppresse their malice In so much that if there be any of our Englishe men in exyle or banished out of their countrey or such as for their offences dare not come into their countrey yet if they might perceiue in the coūtreys where they walke any murmuring or repliyng against the Godlie and lawdable lawes of this Realme or if they might perceiue anye perill or perturbation trouble or warre to be moued against vs the lawe of Nature shoulde moue them to staye all suche daungers and to the vttermost of their powers to resist them Yea thoughe they should put their liues in ieopardye for the sauegarde of their countrey Example ye haue now heard of the Ethnichs and also of the holy Patriarches Abraham Iepthe and Dauid And holy Moyses after the offence of his people in Idolatrye makinge the calfe tanquam Apin Egiptiorum deum praied to almighty God for mercy and pardon for their offence saiynge Aut dimitte eis hanc noxam aut si non facis dele me de libro tuo quē scripsisti Exo. xxxij A vehement pietie and loue that he had to his countrey men that he prayed saiynge Either forgeue them good Lorde or if thou wilte not then strike me out of that boke of lyfe that thou hast written in thy eternall predestination he was sure that GOD would not so do Therfore he was the bolder so to praye as who shoulde saye if you wyll nedes destroy them good Lorde why then dampne and destroy me wyth them He was bolde that God would not so doe therefore he thought in maner to inforce GOD to forgeue them for his sake and to saue them with him Such an ardent and burnynge loue to his countrey men had saint Paule as he testifieth of him selfe Roma ix Optabam ego anathema esse a christo pro fratribus meis qui sūt cognati mei secundum carnem qui sunt Israelite I haue desired and wished to be seperate deuided from Christe for the loue that I haue to my brethren that be my carnall kinsmen the Israelites How deuided from Christe Origene Not by preuarication or transgressynge of Christes lawes or commaundementes He woulde do no synne for their sakes For that coulde not healpe them that coulde do them no good Also there was no vyolence or force that could pull him frō Christ as he sayth hym selfe But like as Christe being by reason of his Godheade in the fourme and nature of GOD yet he did so humiliate hym selfe hidynge hys Godlye power that he become manne and suffered death for our redemption and so semed for the tyme to forsake the father and was made as a thynge accursed to take awaye our malediction Gala. iii. Christus nos redemit de maledictione legis factus pro nobis maledictum quia scriptum est maledictus Omnis qui pendet in ligno Deute xxi And so saynte Paule by example of oure maister Christe wished to haue done that thinge in which he might seeme to be seperate from Christe by deuotion and not by preuarication or synne so that he myght saue his countrey menne and so he dyd when he was of all sortes to all menne that he myght wynne all maner of menne to Christe Sometymes vsynge the Ceremonyes of the Iewes to allure them in whiche the Gentyles thought he did nought and so to be deuided frō Christe And amonge the Gentylles he vsed suche meate as they did

in the noughty sorte of christen people deposirio sordium carnis a clensinge and wasshinge away of the filth of the flesh by the water of baptisme when they were christened but it preuayled not to eternall saluation because they lacked a faythfull conscience well instructed examined and tried towarde GOD by the resurrection of Christ from the dead that like as he rose from the dead so our consciences should ryse frome deade workes of synne to liuelye workes of grace and vertue no more to dye or synne agayne whiche is in the right hande of God swalowynge vp consuminge and destroyinge death that so we might be made inheritours of euerlastinge life That a man swaloweth he consumeth so that it shall no more appeare in the fourme and fashion that it was of afore so Christe made by his death that death shuld be consumed in as much as by his death the deuyl that is the auctor causer of death was ouercome his heart was burst He begilinge and deceiuyng oure fyrste parentes kylled them ▪ and made them and all theyr posteritie subiect to death but kylling the latter man the latter Adam our Sauioure Christe he loste the fyrste man oute of his snares whiche kylled his hearte and was verye death to him He had power to bringe all them to death that descended of Adam whome he hadde kylled yf they came of hym by carnall propagation takinge of him the spotte of sinne but abusinge his libertie and procuringe the death of our moost innocent Sauioure Christe that came not of the sede of Adam by generation betwixt two parentes nor had any spotte of sinne by Adam he was worthy to lose his libertie and so he loste an infinite numbre of them that he thought him self sure of and dayly loseth his expectation and none can gette but suche as wylfully wyll runne into his daunger After this victorye ouer the deuyll Christ went vp into heauen as S. Peter sayth here and had subiect vnto him Aungels potestates and vertues where S. Peter expresseth three orders of Aungels of heauen to be subdued and subiecte vnto Christ by them vnderstandinge al the residue of the Aungels which as S. Dionise in his boke de celesti Hierarchia writeth according to that he had learned of his maister S. Paule by whome he was baptised and also taughte in the catholyke fayth be diuided into .iii. Hierarchies Euery Hierarchie conteyninge .iii. orders of Aungels and so they make nine ordres in the whole Saint Dionise that wrytte his booke of these heauenly creatures was S. Paules disciple and scoler and learned of him that could best declare the truthes of theim in as muche as he was rapte into heauen and there sawe suche secretes as a man might not speake Notwithstandinge as muche as semed to agree to mortall mans capacitie for to knowe as was mete and profitable for men to learne he declared to this blessed S. Dionise and to others of his disciples that had theyr wittes illuminate aboue others whiche the sayde S. Dionise committed to writing in his boke rehearsed that the posteritie that shoulde come after him in Christes churche mighte be instructe by the same In the sayde boke he rehearsed the names of euerye order of aungels in euery one of the saide Hierarchies The fyrste and highest Hierarchie conteyninge the .iii. orders Seraphin Cherubin and Thronos The seconde conteyneth Dominationes virtutes potestares The thirde Hierarchie and lowest hath in it these thre orders Principatus Archangelos et Angelos As appereth by s. Dionise in the sayde boke Cap vi vii.viii .ix. And by S. Gregory Homil .xxxiiii. super Euangelia All these were subiecte and subdued to Christes manhod when he came to heauen by his marueilous ascension Of all these orders Saint Peter in this place rehearseth thre orders one of the loweste Hierarchie Angelis and two of the middle Hierarchie potestates et virtutes by them vnderstandinge all the other Aungels which though they were euer sith theyr fyrst creation subiecte and subdued to Christes Godheade yet here in this place he maketh speciall mention of theyr subiection to Christ that he might shewe that the humanitie of Christ was so exalted and set alofte by his ascension whiche Saint Peter here speaketh of that it was preferred and set aboue the excellencie of all the Aungels of heauen Accordinge to the sayinge of the Prophet Omnia subiecisti sub pedibus eius And Saint Paul phil Dedit illi no men quod est super omne nomen vt in nomine Iesu omne genu flectatur celestium terrestrium infernorum GOD the father hath geuen hym a name aboue all names that to his name all creatures in heauen in earth and of hel shall bowe the knee and be subdued and obediente vnto him To whome be all honour and glorye for euer Amen The .xiiii. treatise or sermon The fourth Chapiter CHristo igitur passo in carne vos eadem cogitatione armamini quia qui passus est in carne de siit a peccatis c. The blessed Apostle Saynt Peter in diuers places of this epistle that we haue in hande vehemently extolleth and cōmendeth the most aboundant mercy of God by whiche he hath regenerate and gotten vs agayne to lyfe where we were afore by oure carnall parentes gotten to death And we see by experience that one that hath a greate affection or vehement loue to any thinge wyll be euer busie as it were one that coulde neuer haue done or that woulde be euer gladde to speake of it So Saint Peter coulde neuer geue thankes ynoughe he euer inculcateth bringeth in the remembraūce of the benefyt of oure redemption because we shoulde euer haue it in minde And because it is not ynough to remember it but we must also in our liuinge conforme oure selues to the same holynes he geueth vs manye holesome morall lessons and fatherly exhortations teachinge vs to lyue vertuousely and holyly contrarye to vices and vicious liuinge And because our regeneration and sanctification cōmeth by baptisme whiche taketh his efficacitie and strength of Christes bloude shedde in his payneful passion therfore euer amonge he speaketh of the excellente mysterye of the sayde passion of Christe and of his gloryous resurrection by whiche as he sayd in the ende of the thyrde Chapiter whiche I declared in my laste sermon vpon the same he swalowed vp drowned and consumed death of the soule to make vs heyres of lyfe euerlastynge And in as muche as the worlde and the spyryte be aduersaries and euer at variaunce euen so be worldlye and carnall personnes enemyes to spirituall personnes Spirituall I call good lyuers that worketh accordynge to the inclination and styringe of the holye spyryte the holye gooste Then considerynge that the carnall people be the more sorte and the greater number and the good lyuers be fewer in number it is no ma●ueyle that good people suffereth muche wo vexation and trouble in this worlde that were able to ouerthrowe a