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A16091
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On Saynt Andrewes day the Gospels with brief sermo[n]s vpon them for al the holy dayes in y[e] yere.; Bible. N.T. Gospels. English. Taverner.
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Taverner, Richard, 1505?-1575.
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1542
(1542)
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STC 2970; ESTC S193
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79,664
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130
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Babylon Ieconias begat Salathiel Salathiel begat Zorobabel Zorobabel begat Abiud Abiud begat Eliachun Eliachim begat Azor. Azor begatte Sadoc Sadoc begat Achin Achin begatte Eliud Eliud begatte Eleazar Eleazar begatte Matthan Matthan begat Iacob Iacob begatte Ioseph the husbande of Mary of whoÌ„ was borne Iesus which is called Christe The sermon vpon this Gospel IN this gospel good people many thinges are to be considered First how that our sauiour Christ the sonne of god wold for the greate loue he bare to mankinde be borne the soÌ„ne of Dauid that is wold take maÌ„s nature vpon hym to succour and help vs which were in flesh condeÌ„ned to pourge our spotted and synful byrth And verily this is the final intent of Christê incarnatioÌ„ as it is wel declared in the epistle to the Hebrues where it is writen that forasmoch as the sonne of god vouchsaued to call godly persones his brethren sayng by the prophet Dauid I will declare thy name to my brethren and otherwhiles also he calleth them the children as in Esay Lo here am I the children whom god hath giuen me and bicause these children and these his brethreÌ„ be men made of fleshe and bloude it pleased hym to be parttaker of the same wyth theÌ„ that by his death he might wipe out him whiche had lordshippe ouer death that is to say the deuyl and deliuer theÌ„ which through feare of death were al their life time subdued vnto bondage For he toke not vpon him angels but the sede of Abraham Wherfore in al thinges it becam hym to be made like to hys brethren that he might be merciful a feithful high prest in thinges towchinge God to thintent to pourge the synnes of the people Now wheras Christ is called here the soÌ„ne of Dauid ye must vnderstand it that he desceÌ„deth lineally from Dauid according to the flesh as saint Paul declareth in the beginning of his epistle to the Romaines lest we ruÌ„ne into y â— errours of certaine heretikê which say that Christe was nothynge elles but a maÌ„ not the son of God but merely the soÌ„ne of Dauid Which errour Christ himself discussed where he propowned this question to the pharisees What thynke ye of Christe whose sonne is he â–ª And when they answered the soÌ„ne of Dauid he asked them why thaÌ„ did Dauid in spirite cal him lord sayng the lord said to my lord syt on my right haÌ„de Meaning hereby that Christe was aboue Dauid not only a man but also god So that ye muste vnderstand him to be the soÌ„ne or issue of Dauid according to the flesh and not accordinge to his godhed And ye shal also marke that he is called the soÌ„ne of Dauid after the maner of speaking of the Hebrues bycause he cam of the ryght line of Dauyd For the Hebrues do calle al lineal nephues nieces be they neuer so long of sonnes and daughters Uerely the hole petigrue of Christe is here so drawen and conueyed from his auncestours that they only be put which were ê‘ttakers of y â— promise which was made of Christ. Ye must therfore marke two maner lines of men whiche beinge well marked doth discerne of whom Christ wold be borne and was borne For albeit the promise of Chryste was made to Adam yet from Cain his soÌ„ne the petigrue of Christ is not coÌ„ueyed So that one line there is whyche deriueth Christê petigree from the meÌ„bres of the true church that is to wite froÌ„ the holy fathers which were parttakers of y e ê“mise And an other line there is which coÌ„teyneth the childreÌ„ that grew out of kinde not folowing their fathers steppes therfor no ê‘ttakers of the ê“mise which two lines if ye diligently marke through out the old testament ye shal se that Christ proceded of the feithful stocke not of that whiche grew out of kinde as Cain Esau and their ofspring were And verily it becam Christ the hed of y e church to come of the membres of the true churche Seconde ye shall vnderstande that oure Sauiour Christ wolde be borne accordinge to the fleshe of the royal bloude of kinges to declare that he shuld be a kynge no worldly kynge but a spirituall kynge for the rulyng and guyding of mens consciencies And forasmuch as kinges were also annointed after the maner of prestes therfore Christ also wold be borne of kinges to shew himselfe an annoynted king that is to say both a king and a prest a king to rule and defende a prest to make intercession and prayer for vs accordyng as saynt Paule sayth of him Which also maketh intercessioÌ„ for vs. And the prophet â—ieremie sayth He shall do the office of a kinge and capitayne But for the eschuing of errours ye muste know that Dauid whose sonne Christ is according to the fleshe administred here hys kyngdome in the erth and therfore it is not to be thought that after that Christ is nowe ascended vp to heuen he exerciseth nomore hys kyngly officies but that he sytteth ydelly in heuen leauyng behind him hys deputie or vicare in erth the bishop of Rome Uerily Christes kingdom is perpetuall and so is his presthode according to the sayng of the prophet Tu es sacerdoâ— inaeternum secuÌ„dum ordinem Melchisedec Thou art an euerlastinge prest accordynge to the order of Melchisedec Thirdly ye shall vnderstande that albeit Christe and also our Ladye hys mother whose memory we solemnize this day Ioseph her husband cam of the right blessed line or stocke and not of the croked cursed lyne as I haue aforedeclared yet many of the persons aswel men as womâ— of this blessed stocke were synners and therfore here in their genealogie is mencion made also of synfull personnes For who were so wicked as kynge Manasses and his sonne Amon whiche be here rekened in Christes petigree Iudas also coÌ„mitted fornication with Thamar Salmon maryed Raab an harlot What shall I speake of Bethsabea wyth whom king Dauid coÌ„mitted greuouse aduowtrie And yet of this Bethsabea whiche was the wyfe of Urie dyd king Dauid begette SalomoÌ„ So that if a maÌ„ wol throughly consider the thinge he shall fynde almost more euell men then good amoÌ„ges the auncestours of Christ and all the women whiche be here named be none of the holy women as saynt Hierom sayth but suche as the scripture disproueth What other thinge meaneth thys but that the holy ghost wolde signifie that like as Christ cam of synners so he also cam into this world for sinners He wold be borne sayeth thys noble clerc saynt Hierom of synners y t he myght wipe awey the synnes of all Yea Christ hymselfe sayeth that he cam not to calle the rightuouse but synners to repentauÌ„ce If then he cam for synners why shuldest thou o maÌ„ despaire for cause of thy synnes Nay rather take harte vnto the and repent For then shal the grace and fauour of Christ be powred more
we may very wel vnderstaÌ„de that there was a singular and a right special amitie and frendship betwene this familie and our sauiour Christ. Wher fore when Lazarus was in great paryll of deathe his susters for the familiaritie which they had with Iesus sent worde vnto him how his freend Lazarus was sore sycke they nothing doubting but that he of his wonderful humanitie whyche he bare towardes al men wold helpe his freend being in such dauÌ„ger Lo say they he whom thou louest is sycke They thought it ynough only to gyue hym knowlege of his freendes sickenes and therfor they adde no praiers to desyre his helpe To whom Iesus ma keth answere in this wise Ueryly this syckenes is not deadly but it is therfore chauÌ„ced vnto him that by occasioÌ„ therof gods glory might be set out to the inteÌ„t that whaÌ„ by his vertue the disease shal be driue awey the soÌ„ne of god might also be glorified A like answere did Chryste make to hys disciples of him y â— was borne blynde sayng y e it was not his offeÌ„se y â— he was so but y e godê workes shuld be shewed in hym Certes our sauiour Christ loued very entierly Mar tha and Mary and their brother Lazarus yet not withstaÌ„ding his great loue he suffred him to fal into sicknes yea and into death to thintent we shulde not counte it an vnworthy and heuye case iâ—â—â— any time the vertuouse and good persons sâ—â—â—â—â—â—s be imbracers of true godlines the freendess 〈◊〉 be otherwhyle assaulted wyth the troubles 〈◊〉 s of this worlde god wynking at the mater eâ—â—â—â—er bicause it is so expedient for them that suffre the same or bycause it is so auaylable to the settinge forth of gods glorie not that god with mans euilles procureth his owne glorie but that for mans cause he is wonte to turne the euylles whiche do chaunce vnto vs either to our soule helth or vnto his glorie He knew full wel that his freend was sycke yea before it was tolde him but for a playne declaration of the greatnes of the miracle which he went about to vtter it was requysite to haue hys disciples myndes prepared After then that tidinges was brought vn to Iesu of his freendes death he went not forth w t but in the self same place he taryed styl for the space of two dayes not that he regarded not the daunger of his frende but bicause he awayted a more conuenient and plentifull occasion of vtteringe the miracle and also that he himself whose time was almost comme to dye for mankynde myght herby rayse vp the myndes of his disciples whiche as yet were but weake to the hope of the rysyng againe herafter But his disciples for feare holding their peace bycause their maister Christ had but a litle before esca ped out of the Iues handes and therfore thinkinge hym to be in more sauetye in wyldernes where he now was Iesus sayd vnto them Let vs goe again into the countrey of Iewry The disciples hearinge mention made of Iurye and calling to their remeÌ„braunce the deadly hatred which the pharisies bare against Christ and also how ofte they had taken vp stones to cast at him and went about to lay handes â—n him feared not only their maister but also themselfes For they had not as yet receiued y â— holy ghost and they folowed Iesus yet but with a certaine humane affection themselfes also abhorring death bicause of their frayltie and weaknes Wherfore they labouring all that they could to dissuade him from returning again to Iurye said vnto him Lord hast thou forgotteÌ„ how that a few dayes passed the Iues thy mortal enemyes wold haue stoned y â— to death if thou haddest not the soner wythdrawen thy selfe from their fury And again wolt thou now goe thither and cast thy selfe in an open daunger But Iesus counforted them putting away their feare with a certaine diffuse parable signifieng that such persons ought nothinge to feare whyche cleaue fast to Christe who is the lyght of the worlde For it is the night which bringeth with it the vayne feares The day knoweth them not Hath not the day sayth he twelue howers The night shal not come before the time appoynted In the meane season who soeuer walketh in the day stombleth not forasmoch as the Sunne which he beholdeth maketh him to se and by seing to beware the occasion of stomblynge But who soeuer whan the Sunne is wythdrawen from him walketh in the nyght he stuÌ„bleth and why verily bicause he lacketh light This dyd our sauiour Christe speak meaninge that he is the lyght of the world as saynt Ihon in the begynning of his gospel doth testifie therfore it behoued hys disciples to folow his guiding and not to go before the light neither yet to feare before the tyme come for so long as they haue Chryst to shew them lyght there is no danger But when he must be taken from them theÌ„ coÌ„meth nyght vpon them then let them feare So that according to the exposition of some Doctours the twelue houres of the day do betokeÌ„ the appointed tyme of his life as like wise he answered to theÌ„ which cam from Herode and counsailed hym to sle bicause king Herod sought to slee him It behoueth me sayth he this day and to morowe and the nexte day to walke about for it is not possible that a prophete shuld perysh in any other place but in Hierusalem And the time of his passioÌ„ he calleth the power of darknes and the houre of the wicked persons As though Christ shuld heresay to his disciples Ye nede not to feare my going into Iurye now at this present tyme for I certifie you that the tyme of my death and passion for mankynde is not yet comme The day verily hath her due houres appoynted her of almyghty god whych we at our owne choise and pleasure can neyther make shorter nor yet longer so I also haue my time prescribed appointed vnto me of my heueÌ„ly father wherin I must accoÌ„plish the busynes y â— I com for which is to redeme the world This time caÌ„ not be shortned ne yet preuâ—ted by the malice of y â— Iues. Wherforye haue no cause to feare my goynge at this tyme into the partes of Iewry Wyth these wordes after that our Sauiour Christ had mitigated the feare of hys Apostles he openeth the cause of his goyng Lazarus saith he our frend slepeth But I go to awake him out of his slepe Ue rily my freÌ„des thys is a new preaching neuer ere opeÌ„ly herd of in the world y t death is no death but rather a slepe For without doubt by the goodnes and benefite of Christ death is nowe made but a slepe to al feithful Christen men and women â–ª for Christ our redemer by his death hath vaâ—nquyshed death and made it but a slepe vnto vs. And if it be but a slepe why do