Selected quad for the lemma: cause_n
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A15556
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A sermon no lesse frutefull then famous made in the yeare of oure lord god m.CCC.lxxxviii. In these our later dayes moost necessarye to be knowen. Neyther addynge to nor diminishynge fro. Saue the olde and rude englishe therof mended here [and] there.
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Wimbledon, Thomas.; Wimbeldon, R., attributed name.
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1550
(1550)
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STC 25824; ESTC S108052
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24,677
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96
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syckenes of thy seede great syckenes loÌ„ge abydyng most euyls alwaye coÌ„tinuinge And ye shall vnderstande that god sendeth suche syckenes otherwhyle to good meÌ„ soÌ„times to shrewes To good men God doth it for two causes that I sayde of syckenes I wold it to be vnderstâ—eÌ„d of al maner of tribulatioÌ„ The fyrst cause for that they shulde euer knowe that they haue no infectioÌ„ of theÌ„ selfe but of god onelye and to encrese in mekenes Of this sayth Paule Lest the greatnes of reuelation lyft or extol me vp into pride to me is gyuen the prycke of my flesh thauÌ„gel of Sathanas to smite me on the neck wherfore I haue thrise prayed god that if shuld go fro me he auÌ„swered vnto me my grace is sufficient for the vertue is fulfylled iÌ„ sicknes withiÌ„ thus saith the glose The feÌ„d axyng Iob to be teÌ„pted was hard not the apostle axyng hys teÌ„ptatioÌ„ to be remoued god herd hiÌ„ that shulde be daÌ„pned he hard not him that he wolde saue Also god seÌ„deth saintes oftentymes sycknes psecution to gyue vs synfull wretches eÌ„saÌ„ple of pacieÌ„ce For yf he shuld suffre his saintes to haue suche tribulation in thys world thaÌ„ke hiÌ„ therof muche more we wretches that god hath send to not a hundreth part of their sorow shuld bere it mekely SitheÌ„s we haue deserued a thousaÌ„de tymes so moche as they haue wherfore as we rede of Thobi that on a daye as he was wery of buryenge of pore men the whiche shulde els haue ben vnburied and haue bene eaten of houndes and foules as the Carrien of other vnreasonable beastes as he for wearynes was layed to reste thorowe the sufferaunce of God the swallowes that bredde aboue in the house made ordure and donged in his eyen where by he wared blynde This is wrytten that god suffred thys temptacioÌ„ to come to hym for an ensample of paciens to all theÌ„ that cam after And so was also the temptatioÌ„ of holy Iob and thoughe Thoby frome his chyldehode euermore dyd dread God and kepe his coÌ„maundementes yet was he not agreaued agaynste god though that the myscheuous blyndnes fell to him but vnmeueably dwelled in the drede of god thankiÌ„g hym all the dayes of his lyfe Loo here scripture expresselye saith that god suffred that holy man to haue this syckenes to giue other that come after hym an ensaÌ„ple of pacience And also sometyme god sendeth syckenes tribulatioÌ„ to wycked meÌ„ that for ii causes Fyrste for that they shulde loue God and leaue theyr synne as it is written Theyr sycknes are multiplyed and after they hasted to Godward For we se ofteÌ„ meÌ„ iÌ„ sycknes know theyr God that neuer wolde haue tourned to him while they were hole Also god sendeth sicknes often to a gaste other meÌ„ leste they shulde folowe their sinne As the sycknes of Antioche whome God smote with suche a plage that wormes scattered out of his body he beyng alyue And the sliÌ„ck was so great foule that hys frendes were wery therwith might not suffre it yea at leÌ„gth he myght not abyde his owne stench theÌ„ began he to know hym selfe saide it is ryghtful to be subiect to god and a mortal man not to holde him equal with god And the storye saithe he asked mercy of god of whoÌ„ he coulde none haue he made a vowe to God that he wolde make the Cytye of Ierusalem free the Iues as free as the meÌ„ of Athenes that he wolde honour Goddes Temple with precious stones also array multiplye the holy vessels and fynde of his owne â—aÌ„des the costes expeÌ„ses perteining to the sacrifice that he wolde becom a Iewe go ouer all the lande preaching gods lawe And yet god gaue hym no mercy for no ther was there in hiÌ„ contrition nor repeÌ„tauÌ„ce that spronge of faith but of odious payn For what was in hiÌ„ to forsake his wickednes wheÌ„ he was vnable to do good or euell And by this veÌ„geauÌ„ce that god toke on this kyng shuld meÌ„ se what it is to be desobedieÌ„t to god Also it is to be takeÌ„ hede that wheÌ„ sycknes coÌ„meth euer it sheweth that the patieÌ„t is mortall that he shal nedes dye though he may escape this sicknes yet can be not eschewe death And so he muste nedes come to the rekenynge The seconde Somner that shall call to this peculyer iudgemeÌ„t is age and feblenes whose propertye is althoughe hetary with the he wil not leue the tyll he hath broughte the to the endetthat is deth But there be many though they haue this soÌ„ner with theÌ„ yet they take no hede He seth how his heed horeth his back croketh his breth stiketh his teeth falleÌ„ his syght failes his eares ware heuye to here what meaneth al this but that age soÌ„pneth the to the doÌ„e but what more madnes can be theÌ„ a maÌ„ beynge called draweÌ„ to so dredfull a rekeniÌ„g where except he answere well he forfaiteth both body soule to daÌ„pnatioÌ„ for euer yf he se a lytle myrth by the way he forgetteth who hath hiÌ„ by the sleue So doth he that is strikeÌ„ with age hath so great pleasure in this worldes welth that he forgetteth whether he is away Here fore saieth a holy doctour that amongest al the abusioÌ„s of the worlde moste is of an old man that is ostinate for he thinketh not of his oute goinge of thys worlde nor of hys passyng into the lyfe to come he heareth thre messengers of deth but he beleueth theÌ„ not the cause is for the thre fold cord that such an olde maÌ„ is bouÌ„d with is harde to breke this corde is costom that is of the plattes which be ydle youth vnhonest speache wicked dede The which if they grow with a maÌ„ froÌ„ his childhode vnto maÌ„s age they make a thre fold corde to byndtholde maÌ„ in custome of synne Herefore saith Esay breke the bondes of syn ThiÌ„ke therfore who souer that thou be that art this soÌ„ned thou caÌ„st not escape but y t thou must make thy rekeniÌ„g The thyrde soÌ„ner to his reckenynge is deth and his conditioÌ„ is that come he first or come he last he spareth neither pore nor rych aged nor yong nor he feareth no threatnynge he takethe heede to no prayer nor of anye gyft nor graunteth any respite but without delay he bringeth forth maÌ„ to iudgemeÌ„t Therfor sayeth D. Austen well ought euery maÌ„ to drede the daye of deth For I what estate soeuer mans last day fiÌ„deth hiÌ„ wheÌ„ he goth out of this world iÌ„ the same estate it bringeth hiÌ„ to his iudgemeÌ„t Therefore saith the wise mans to hys sonne Sonne thinke on thy last daye and thou shalte neuer synne Nowe remeÌ„bre that thou shalt rekeÌ„ for thy baylywyke I said also that there was an other daye of iudgemeÌ„t to the which all meÌ„ shall come togyther iÌ„ the
A sermon no lesse frutefull then famous made in the yeare of oure lord god M.CCC.lxxxviii In these our later dayes moost necessarye to be knowen Neyther addynge to nor diminishynge fro Saue the olde and rude englishe therof mended here there ☞ To the christen reader LO Christen reder whyle the worlde not sluÌ„bred but routed and snorted in the depe and dead slepe of ygnorauncye some lyuelye spirites were wakynge and ceased not to calle vppon the drousye mulâ—itude of men and to styrre them vp froÌ„ the longe dreames of synfull lyuynge that ones at the last they wold crepe out of darkenesse come forth to the hote shynyng suÌ„ne of goddes worde that both the fylthie mystes of theyr hartes myghte be driuen awaye and also theyr heuye and dyâ—nge spirites recreated refresshed and quyckened So that no man can alledge that in anye age there wanted preachers of goddes worde For he that kepeth Israell slepeth not ne sloÌ„breth And thoughe thorow his secrete counsayle he sendethe more labourers into his harueste at one tyme then at another yet he hathe euer some to wede to reape to gether sheues togither in to the barnes of euerlastyng lyfe Read therfore diligently this lytle sermon so longe sithens written and thou shalte perceyue the same quicke spirite in the authoure therof that thou nowe merueilest at in other of oure tyme. He sharply ernestlye and wyttely rebuketh the synnes of all sortes of men and speaketh as one hauynge auctorytye and as the scrybes and pharisees whiche with theyr leaded and blunt dartes could neuer touch the quycke thoughe they haue occupied and worne the pulpettes so many yeares The worde of God is lyuelye and mighty in operation and sharper then any two edged swerde and cuteeth euen vnto the dyuision of the soule and of the spirite and of the ioyntures and mary c. wherfore efâ—sones I exhorte the to reade thys lytle treatise diligently and not onelye to reuerence antiquitie and the lyuely spirite and worde of God therin but also to lerne bothe to acknowledge and more ouer to amende the wyckednes of thy lyfe Redde rtionem uillicationis tuae Luce. xvi CHriste the authour and doctoure of all truth in hys gospel lykeneth the kyngedome of heauen to a housholder sayeng on this wyse Lyke is the kyngedome of heauen to a houssholdynge man that wente forth fyrste in the mornynge to hyre workemen into hys vyneyarde so dyd he about the thyrde houre the syxte the nynthe and the eleueÌ„th And as he founde men standyng ydle he sayed to them why stand ye here vnoccupied Go ye into my vyneyarde and that that is dewetye I shall gyue you And when the daye was ended he called hys stewarde and bad that he shulde gyue euery man a pennye Spiritually this householder is our maister and lord Christ the true housholder and heade of hys churche here in earthe whiche calleth men in diuers houres of the daye that is in dyuers ages of the worlde As in the tyme of nature he called by insperation Abell Enoche Noe AbrahaÌ„ and other lyke In the time of the olde law he called Moses Dauyd Esaye and Ieremy with the prophetes And in the tyme of grace he called the apostles martyrs confessours and virgins He called also some in chyldehode as Iohan Baptiste Some in their youth as Iohan the Euangelyste some in myddle age as Peter and Andrewe Some in their later dayes As Gamaliel and Ioseph of Brimathye And all those be called to laboure in the Lordes vyneyard that is hys churche yea and that sundrye wayes For ryght as ye se that in trymmynge of thys materyall vyne there be dyuers labourers For some cutte away the braunches that be voyde Some vnderset and laye abrode the vyne yea some pare away the olde earth and laye newe to the roote whiche offyces all be so necessarye to the vyne that yf anye of them fayle or want it shal be eyther let or vtterly destroy the grow ynge of the vyne For onlesse the vyne be cutte she wyl waxe wylde excepte she berayled vp and layed abrode wedes and nettels wyll soone ouer growe her And yf the rote be not fatted wyth new and fresh donge for feablenesse she shall waxe barreyne No lesse nedefull in Christes churche be these thre offâ—câ—rs Preesthode Knyghthod labourers To preestes or preachers it behoueth to cutte awaye the voyde braunches of synne with the sword of goddes worde To knyghtes it falleth to let wronges the hastes to be done and to mayntayne Goddes lawe and them that be teachers thereof yea and to kepe the lande from insurrection and inuadynge of other laÌ„des The labourers muste labour bodyly and with sore sweate get out of the erth bodylye sustenaunce bothe for them selfe and for other And all these estates be so nedefull to the churche that none maye well be without other For yf Preestes wanted the people for defaulte of knowledge of Gods worde wold waxe wild in vyces and so dye goostlye And were not knighthode and men to rule the people by lawe and hardnes theues and enemyrâ— wolde so encrease that no man coulde iyue in peace And but for labourers bothe preestes and knyghtes must be come artifieâ—rs plowmen and heardes or elles muste for defaute of bodily sustinaunce dy And therefore sayeth the great clerke Auicenna That euerye vnreasonable beast if it haue that that nature and kynde hath ordeined for it as kynde giuest it is suffycyente to lyue by hym selfe without anye other of the same kynde As yf there were but one horse or one shepe in the worlde yet yf he had come and grâ—sse as nature and kynde hath ordeyned for suche a beast he shulde lyue wel ynough But if there were but one man in the worlde althoughe he hadde all the good that is therein yet for defauâ—e he shulde dye or hys lyfe shulde be worse then yf he were not And the cause is thus for that thynge that kynde hath ordeyned for mans sustenauÌ„ce without other preparynge or alterynge then it hath of kynde accordeth not to him As yf a maÌ„ haue corne as it commeth from the earth yet it is no meate accordynge to him vntyll it be by maÌ„s craft chauÌ„ged into breade And though he haue flesshe or fysshe yet whyle it is raw and not by mans laboure sodden rosted broyled or baken it accordeth not to mannes sustenauÌ„ce EueÌ„ so the wol that the shepe bearethe muste nedes by dyuers craftes be altered and chaunged or it be able to cloth anye man And â—rewlye a man by hym selfe shulde neuer do at those thingesâ— And therefore saith thys clerke that it is nedefull that some be husbande meÌ„ some meÌ„ of occupations some marchauntes to fetche that that one lande wanteth from other where as is plâ—nâ—ye As surelye this one thynge shulde be a greate cause why euery estate shulde loue other And men of one crafte shulde neither hate neither despyse men of an other crafte For one of them