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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	christian_a	day_n	time_n	1,001	5	3.7763	3	false

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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

made cōtinually as well in the lawe of Moyses as in the tyme of grace and the lawe of the Gospell by the imposition and laiyng on of the prelates handes and other ceremonies longyng to the same by which they that be so ordered receiueth a special gift of grace that maketh their ministerie seruice approued alowed of God and acceptable to hym and maketh the administration of the Sacraments effectuous and able to performe that they signifie that is to cōferre and geue grace as they were ordeined for to do And this blessed ceremonie was not done without great and Godly solicitude premeditation and preparation afore by deuout prayers and fastynge afore the promocion of men vnto the holye ministery and appoynted seruice of God accordyng to the example taken as well of our Sauiour Christe as of his apostles Saint Luke writeth Luke vi Factum est autem in diebus illis Exiit Iesus in montem orare erat pernoctans in oratione dei cum dies factus esset vocauit discipulos suos elegit duodecim ex ipsis quos apostolos nominauit Simonem quem cognominauit Petrum Andream fratrem eius c Christ went vp vnto an hyl to pray and he taried all night in his prayers to God ▪ And when daye came he called to hym his scolers or disciples and of them he chose twelue whiche also he named apostles Simon to whom he gaue surname Peter and Andrewe hys brother and so foorthe of others tyll he came to Iudas that was the traytoure whom as Sainte Ambrose noteth Christe chose not vnwares or ignoraunte what he would be how he would proue but by especiall prouidence foresight of purpose For our sauiour Christ toke vpō him mans infirmitie frailnes therfore he refused not such pains of our infirmitie as men cōmonly do sustayne He was content to be lefte and forsaken as manye men be of their frends sometyme that thei loued best He was content to be vttered whē he might haue bene secrete and quiet He was content to be betrayed of hys owne scholer seruāt to be cōmitted by him into his enmies hands And all this he suffered for vs and for this purpose To geue vs example that if thou or I be forsaken of our owne felowe or frende or if wee be vttered and our secretes reueyled and opened or if we be betraied and put into the daunger of our aduersaries by our owne felowe or one that we haue done for we should moderately take it and well a worthe that our iudgemente hathe erred and gone amysse that we haue taken him of greater honestye then he is and that we haue taken him for one of better fidelitie and credence then hée sheweth him self to be We must be content y t our benefite that we haue done for him hath perished is clarely lost we ought to be contente as well as Christ was wyth Iudas and with all the displeasures dispites and paynes that he suffered by occasion of his falsshode And here also s Ambrose noteth that in this praier watch of Christ all night longe afore he chose his .xii. Apostles to be his ministers in his Churche we maye learne what we ought to do for our owne soule health seing that Christ toke so much paine not for hym self but for our wealth only to watch and praye that we might haue such ministers chosen by him that myght faythfully instruct vs for the saluation of our soules We may also by thys example of Christe consider what wee ought to do when we wyll enterpryse or set vpon any good or godly work or busines consideryng that Christ whē he should chose his apostles to accompany him to learn of him and thē to be sent forth to preach his doctrine praied praied alone praied all night long without slepe and without meate or drinke Thapostles according to the example of their maister Christ vsed like maner As we haue Act. xiii where it is written that the holye Goste spoke vnto them that wer in Antiochia prophets and doctours with other company there seruing God fastyng Segregate mihi Saulum Barnabā in opus in quod assūpsi eos Seperate set out for me Saul which was afterward called Paule Barnabas into the work for which I haue takē thē And it foloweth ▪ Tunc ieiunātes orātes imponentesque eis manus dimiserūt illos They altogether fasted prayed put on thē their holy hāds sent thē forth likewise Act. xiiii I read y t Paul Barnabas returning backe by the cities of Listra Iconiū and Antiochia cōfirming and staiynge the minds of their disciples exhorting thē that they should perseuer stedfastlye cōtinue in their faith which thei had receued And declaryng and persuading thē that bi many tribulatiōs much trouble we must enter into the kingdom of god And whē they had made for thē priestes in euery church praied deuoutly for them with fastyng thei cōmitted betoke thē to our Lorde God on whō they beleued And here good worshipfull audience it is to be noted that in the Primitiue church euen in thapostles time whē soeuer there were priestes ordered to be Gods ministers the people vsed fastīg praiyng fasting y t their wits mindes might be more clere and eleuate apt to pray And praiyng to almighty God for grace y t thei which wer chosen admitted to so excellēt a fūction ministery seruice might be worthy to do their duty in their seruice calling And euen according to the apostles exāples such fastyng praiyng hath ben vsed hereafore euē to our time For at such times as holi orders be geuē we haue certein daies .iiii. times in the yere called imbring daies in whiche all christen people vsed fastinge praiyng to god that it may please him to inspire such grace into the harts of the pre●ats pastors y t they may circūspectly loke vpon the qualities cōdicions learning of them that shalbe ordred so y t they be not accused hereafter for putting on their hāds to sone or vnaduisedly or to rashly on thē that taketh orders so cōmunicating or takīg part of other mens fautes as s Paul speaketh i. Timo. v. Manus cito nemini imposueris neque communicaueris peccatis alienis Put not thy handes to sone vppon no man neither take thou part of other mennes sinnes for the Prelate or Bishop that geueth orders to one that is vnworthye because of hys vice or ignoraunce lacke of learnyng and by that occasion liueth not like a priest or can not do his seruice and duetye like a priest then he that gaue hym orders is partaker of his faulte and shall beare hys parte of the iudgement condemnation and punyshemente for the same This is no small perill for Prelates that geue orders therfore verie christian charitie moued christen men and women to praye to GOD specially at such

a husbandman if he wold giue of going to ploughe because he seeth distemperaunce and troublous weather manye tymes and looseth hys labour and cost we shoulde all dye for hunger Lykewyse the shypman or the marchaunt if for one storme or twayne or one losse or twayne he should abhorre and giue of goyng to the sea there would at the last no man auenture to the seas and then farewell this citye of Bristowe and all good trade of marchaundyse and occupying by sea The husbandman often laboreth and breaketh one peece of grounde and litle or nothing gayneth yet at last recouereth in one yeare the losse of many yeres afore And the Marchaunt man although he hath had losse by shipwracke diuers times yet he absteineth not to passe and seke out straunge portes ▪ and many times auentreth on hys olde busynes with a Cabao gathered of borowed money and dothe full well and commeth to great substaunce and riches Then considering that these men bestoweth so great studie and labours about transitorie things that will perish shall we by and by surcesse and leaue preaching if we be not hearde as we woulde be Their condicion and ours is not like they lose both labours and cost but we shall be sure to receiue rewarde of God for oure labours for we haue done that we be bounde to do we haue layde our Lordes money to vsurye and for increase as he biddeth vs do Moreouer consideryng that the diuel neuer despayreth our destruction but euer looketh for it wythout rest shall we despayre the health saluation of our brothers Christ that knew well al thinges that should come after ceassed not to admonishe and teach Iudas whō he knew wold neuer be good thē what shal we do toward our brothers which we knowe not whither they will be good or no● Of Iudas he spoke One of you shall betray me I speake not of you al for I know whom I haue chosen One of you is the dyuell He cast them al in an anguish lest he should publish and vtter the traitour and should make him past shame by manyfest and open reprofe The apostle according to this sayth ii Tim. ii Goddes seruaunt must be no wrangler but gentle toward al men teaching them that resyste the truthe if peraduenture God wyll giue them penaunce towarde the knowledge of truthe And thus I truste thys doubt is solued which I nowe moued and that we must do our dutie still preaching and teaching and let God alone with the profit and increase to grow therof And here for thys tyme I must surceasse because I haue long protract the time perceiuing your attentiue eares and diligent audience not doubting but that you will kepe in remēbrance that I haue sayd of the introductiō and entring into the whole matter of the seuen giftes of the holy gost and of two of the same One called the sprite of sapience the other the sprite of vnderstanding Of the other ye shall heare more hereafter by the grace and helpe of the holye gost who wyth the father and with the sonne lyueth and reygneth one God for euer and euer Amen ▪ ¶ The seconde sermon of the gift of Counsail WOrshipfull audience when I preached last in this place I promised to declare vnto you the seuen gifts of the holy gost which as the prophet Esaye saith rested on the humanitie of our sauiour Christ most abundantly And entring that matter I spoke of the coeternitie and of the equall power of the holye goste with the father and the sonne And how the māhood of our sauiour Christ had all graces after a higher maner then euer had any other creature And then howe all these seuen giftes presuppo●eth faith hope and charitie in him that shall receiue them And then I declared what sapience is and howe manye wayes it is taken And then ioyntly of the gifte of intelligence or vnderstanding and why I shoulde so vnitelye or ioyntlye speake of theym Nowe consequentlye I muste speake of the third gifte of the holye gost called the spirite of counsaile or the gyft of counsaile which like as all the other giftes were giuen to the manhood of Christ and by him to vs like as the holy gost by him is spred on vs and frō him as from the head be all giftes of grace deriued vnto vs as to his limmes or mēbers as I haue afore said For declaration of this gift of counsel ye shal vnderstand that this gift of the holy gost like as all the seuen gyftes be gyuen to man to help all other vertues that man hath whether they be naturall or gotten by assuefaction exercise vse or custome and also to make man more apt easy to be styrred moued to goodnes by the inspiration or mouing of the holy gost as the children of God Quicumque enim spiritu dei aguntur hij sunc filij dei Rom. viii God is euer redy to moue vs to goodnes thoughe we of our selfe be full dull to go forward hauing al the studie of our hartes set to yll at all times rather then to goodnes Gene. vi Yet where the lyght of reason ouercōmeth sensualitie some intellectuall morall vertues springeth furth as it was in the paygnim Philosophers of which some were taken for excellent in the vertue of temperaunce some in liberalitie or other vertues whiche yet for all their good qualities and vertues gotten by their great paynes and labours lacked the grace that shoulde make them goodmen and acceptable in the sight of God because they lacked faithe the foundation and grounde of all sure spirituall and gostly building To helpe the said gifts gotten naturally or by assuefaction greatly auaileth this gift of the holy gost the gyfte of counsail which is a supernaturall gift of deliberaciō or aduisement superadded to that natural gift of reasō of which the philosopher speaketh vi Eth. oportet prudentem esse bene consiliatiuū A prudent mā a wel practised man saith he must be far casting a good counseller But this property of reason called counceling or forecasting or worldly policie that the philosopher speaketh of ▪ maye be without this supernaturall gyft of counsail that we now speake of for a man may compasse cast contriue alwaies ●e they neuer so many to bring his purpose or his frends purpose to passe and yet may faile of his intent if he lacke this godly counsail that we now speake of And the waies that he thinketh to make for his purpose shal make cleane contrary against him as it is written Psal. ii Populi meditati sūt inania Astiterunt reges terrae principes conuenerunt in vnum aduersus dominum et aduersus Christum eius Which to the letter was writ by prophecie of the conspiracie of the chiefe rulers amonge the Iewes with Herod and Pilate againste our sauiour Christe For they had contryued by theyr counsail how to destroy Christ as appeareth by the Euāgelistes as it wer by destroying of him

was sayd in his name to synne and to hell Osee. xiii ▪ O death I will be thy death O hell I wyll bite the. He that eateth occupieth all that he eateth he that byteth taketh part and leaueth part so dyd the soule of Christ take that part of the prisoners in hell whiche dyed in charitie lefte behind him in tormentes and paynes with the deuylles ▪ all them that besyde oryginall synne hadde committed mortall synne and dyed without satisfaction for the same SAynt Thomas put the syxt article of our fayth sayinge The thyrde daye he rose agayne from death For on Sondaye earlye in the breakynge of the daye while it was somewhat darke he ioyned his soule vnto hys body and rose from death to lyfe and came forth of his chest or graue and oute of the monument or caue in the whiche the graue was beynge fast shutte with a greate stone rouled to it for a dore ▪ and surelye sealed And forthwith came the Aungell from heauen and remoued the stone that was rouled to the doore of the sayde caue and satte vpon it to declare that Chryste was rysen and gonne and anone came the thre Maries and they sawe and hearde the Aungels appearynge to theim lyke men whiche tolde theim that Chryste was rysen but they scarselye beleued the Aungelles rather thinkynge that his precyouse bodye was stolen and caryed awaye oute of the graue Notwithstandynge as they were bydde they wente to geue knoweledge to the Disciples whiche then kepte them selues together in greate pensifenes for the losse of theyr mayster and as close as they coulde for feare of shrewes Marye Magdalene made beste spede and tolde Peter and Iohn what she hadde sene and hearde and consequentlye the same day and other dayes folowinge as well the sayde holye women as the Apostles and other Disciples were by euidente and sensible signes well assured that he was bodelye rysen in dede and not fantasticallye nor faynedlye He was the fyrste that euer ryse to lyfe immortall neuer to die againe Other there were that were reised frome death to lyfe by the power of God but after certaine yeares they died againe Christe rose by his owne power and neuer died againe therefore the Apostles called him the beginninge and fyrste begotten amonge dead men Col. i. The beginner and cause of his owne resurrection whiche was by his owne power and also of oure resurrection that lyke as he died for oure sinnes and rose againe to iustifie vs so we shoulde mortifie oure selfe to sinne that we may rise againe with him and liue to God walkinge in a newe life whyle we be here that finallye we maye rise with oure bodies and soules glorified to immortall lyfe Oure olde manne was crucyfied with Christe that the bodye of synne myghte be destroyed that we shoulde no more doe seruice to sinne Oure olde man signifieth oure olde lyuinge in synne lyke Adam the fyrste manne that synned of whose offence descended to all his posteritie the nourishinge and feadinge of sinne the darte and pricke of death whiche the Apostle manye times calleth by the name of sinne this we must mortifie and kyll that so the bodye of synne maye be destroyed We lyue to synne when we lyue after the inclination of the sayde nurse and breder of synne so that synne reigne in our mortall bodies to obeye the desires of sinne And contrary we die to sinne when we do not the desires of sinne neither folowe the inclinations of sinne that so the body of sinne may be destroyed in vs the bodye of sinne is the whole rable and multitude of sinnes together like limmes of one body as fornication vncleanes auarice contention wrath gyle brauling dissension heresies enuye ryot or surfet and suche other when these be mortified in vs then we dye with Christ. And this mortification we must buselye and continually beare vpon vs and then we shal be sure to liue with him by renewinge of our liuinge contrarie to vice vsing iustice and vertue that so we may giue light of good example to all others that they may glorifie and laude God in vs that finally we and they with vs may ryse to immortall glorye THen foloweth the seuenth article whiche S. Barthelomew put to this gathering and it is this He ascended into heauen and sit●eth on the righte hande of GOD the father almightie That is to saye the condition of our nature whiche he toke of the virgin his mother he toke vp with him and set it on the ryght hand of his father aboue the skye and aboue all the orders of aungels and aboue al thinge that is named not only in this world but also in the world to come Therefore let vs ascende vp in deuoute heart with Christ while we be in this presente lyfe that when the daye of the generall resurrection shall come we may folowe him ascendyng in body thither as he is gone afore vs bodelye openinge the waye for vs. Mich. ii For lyke as he rose from death to life to make vs lykewise to ryse so he ascended to make vs to ascende For whiche purpose we must well knowe and remēber that with Christ ascendeth not pryde nether couetousenes lechery or any other synne he was our phisition he cured vs and made vs once hole but he toke with him none of our malāders therfore yf we come after him we must leaue all these and cast them of least they presse vs downe that we may not ascend to that glorious place wher Christ sitteth on the ryght hande of his father that is to saye equal with the father by his godhead and in the inheritaunce and highest wealth and glory of God by his humanitie to entreate for vs as our attourney towarde the father To sitte belongeth to a iudge because oure sauioure nowe beinge in heauen considereth and iudgeth all mens actes and at the laste shall manifestlye and openly come to iudge them and to geue sentence therefore it is sayd that he sytteth Saynt Steuen sawe him standing on the fathers right hande as one redy to fyght for hym and to helpe him constantlye to suffer the persecution of the Iewes where ye must not ymagine any materiall body or ryght hand or lyfte hande in the godhead or any material stoles to sit on in heauen it is a maner of speakinge of the scripture by a similitude rather then that there be any such partes there in dede And likewise to sitte or stande in heauen signifieth no more but there to be at his pleasure and to shewe hym selfe as it please his maiestie THe eyght article saint Mathew the Apostle and Euangelist sayd From thence he shall come to iudge the quicke and the deade In the same body he wyl come to the iudgemēt in whiche he ascended into heauen to iudge all christen and hethen for all we that be hath be shall be shall stande afore Christes seat of iudgement that euery man maye receaue the duetie of his bodye as he hath

y e martirs haue suffred innumerable displeasures vntollerable paines for Christes sake here in this world how muche more sorow paines groneth loketh for their tormentors that put thē to those paines And if holy Iob the old patriarchs prophetes in Christes time the apostles martirs such other receiued much pain suffred sorow displesurs to please almightie God how much more sorow may they loke for in another world y t here liueth at pleasure be mery laugheth at other mens harmes taketh more paines to hurt thē then to do them good The good liuers taketh paines on earth here in this world the sinners malicious persōs bribers oppressioners extorcioners shal suffer their paines w tout end in the horrible paines of hell And this is it y t s. Peter meaned by the sayd text y t if the good mā shal with much a do be saued that is vix scarsely where shal the vicious wicked sinner apeare he can not so come to saluatiō then no remedy but he must come to dampnation with the deuyll and all his dampned companye in hel Then for the finall conclusion of this matter of sufferynge aduersitie paynes and trouble for Christe and for iustice sake S. Peter concludeth saying Itaque hi qui paciuntur secundum voluntatem dei c. Therfore they that suffereth of ill folkes by the wil permission of God this is called Voluntas signi ▪ it is a signe that he is content it should so be ▪ because he suffreth it for the time and it semeth that he wyl so because he suffreth it Thei that so suffreth let them commit their liues their soules to almighty God their faithful maker in good workes let them liue well and do well nothinge presuming on theyr owne power then let him alone withal when you do the best and you can do no more let him alone with y e rest for he is faithfull saith S. Peter he is trustie and ●aythful and wyl not fayle to acquite aboundauntlye the paines that you take yea and much aboue anye mans deseruing And here you must not forget how S. Peter biddeth vs commende once selues to God in good dedes then onely fayth is not ynough you must worke charitably withall to declare youre selues to haue a liuely fayth vivificate made alyue and adourned with charitie and good workes whiche shalbe acquited surelye and faythfully with glory in heauen euerlastingly whiche he graunt vs. c. The xviii treatise or sermon The fyfte Chapiter GOod and worshipfull audience considerynge my bounden duetie and due obedience that I owe to the superiour powers I haue absteined now from preachinge these .v. or .vi. yeares but nowe that it hath pleased them more fauourably to loke vpon me and to lycence me I shalbe glad to retourne to that my old exercise and to come among you to do my duety in that behalfe at such times as I may cōuenientlye Furthermore I trust you remember and I doubt not but many here present doth remember that about .viii. or .ix. yeares agone I toke vpon me to preache vnto you here in this citie the first epistle of S. Peter in whiche in manye sermons I came ouer foure chapters of the same epistle afore I was prohibited for to preache And now beginning where I lefte I purpose GOD helpinge to prosecute the residue of the said epistle The .v. chapter beginneth thus Seniores ergo qui in vobis sunt obsecro consenior testis Christi passionum qui eius quae in futuro reuelanda est glorie communicator pascite c. i. Pet. v. Because the blessed Apostle Saynt Peter woulde leaue none estate of people destitute of learninge and withoute gostlye exhortation therefore after his holesome lessons geuen afore generally to all maner of people as well riche as poore as to bondmen and seruauntes then to wiues and maried men then retourning to generall lessons indifferēt for al men Nowe consequently in these wordes rehearsed he infourmeth preistes which God hath apointed to be among the people as launterns of lyghte to leade and guyde his people towarde the saluation of theyr soules whiche is the ende and perfection of our fayth as he sayde afore Capi. i. In all maner of doctrine the auctoritie of the mayster hath great efficacitie and doth verye muche in makinge the scholer to applie his mind to that is taught him to learne it and beare it away Therefore Saint Peter because he would here teache preistes he professeth him selfe to be a preist as they be and therefore they shoulde be gladder to heare hym and to folowe his doctrine As yf there should be a matter of the trade of marchaundise to be intreated of among the marchauntes of this citie if there came in a marchaunt of graue and longe experience all the others woulde geue eare and lysten to his talke and woulde be gladde to folowe his counsell Lykewise amonge carpenters or masons if the kinges cheife carpenter or maister mason of his graces workes came in place beynge knowen for most excellent of the realme in theyr faculties all the carpenters all the masons in the citie would anone resorte vnto them to heare some learninge of them Euen so it is in matters of hygher learnynge pertaininge to our soule health And for suche considerations S. Peter here professeth him selfe to be a preiste and a preiste not made at all aduentures as these leude ministers be made nowe a dayes of shoemakers smithes coblers and clouters as well maryed as single but one taught brought vp vnder the prynce of preistes oure Sauyoure Christe therefore they shoulde assure theim selues that he woulde teache them nothinge but that shoulde beseme a preiste And yet furthermore to amplifie his auctoritie he calleth hym selfe a wytnes of Christes passions and paynes that he suffred for vs. Testis Christi passionum Thoughe all Christes lyfe were a verye passyon and a time full of trouble paine and persecution yet chiefly his passion begonne when he prayed on the banke besyde Gethsemani in the mounte Oliuete when he was in a marueilous agony that made him swete so sore that the droppes fel from him like water mixt with bloude Then came Iudas and a traine with him of the presidents souldiers also of the bishops men set hand vpon him led him ful boistuously first to Annas then to Caiphas that was pontifexan ni illius then to Pilate then to Herode because al the world should wonder on him as condemned by so many iudges and none of thē all speaking one word for his dispatching or acquiting Then they brought him backe againe to Pilate which condemned him to death partlye to stoppe the Iewes mouthes and their clamoure partlye for fear lest he should haue bene accused to the emperoure for lettinge one scape that toke vpon him to be a kinge as the Iewes bore him on hande that Christ did as preparing or intending a