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A Sermon.
A Sermon.
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THere was a certayne riche man, which was clothed in purple and fyne white, and fared delyciously euery daye &c. Our Lorde Iesus Christe (honourable audyence) in the beginnyng of this.xvj. chapter of the holy Euangeliste saynte Luke, propouned & setfurthe a parable of a certeyn wicked and craftie Stewarde, whom he lawded,
THere was a certain rich man, which was clothed in purple and fine white, and fared delyciously every day etc. Our Lord Iesus Christ (honourable audience) in the beginning of this xvj chapter of the holy Evangelist faint Lycia, proponed & setfurthe a parable of a certain wicked and crafty Steward, whom he lawed,
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because he ordered the matter so wt his maisters fermers and tenauntes, that he should neuer wante whiles they had.
Because he ordered the matter so with his masters fermers and tenants, that he should never want while they had.
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This mans wisedome, was lauded of our sauiour Christ, not because it was wicked, but because he made prouisyon, that is to say fryndes, here in this present world,
This men Wisdom, was lauded of our Saviour christ, not Because it was wicked, but Because he made prouisyon, that is to say Friends, Here in this present world,
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for the tyme that was to come.
for the time that was to come.
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And so in this parable of this wicked Stuard he techeth vs all to make vs frendes whiles that we be here in this present worlde, that we lacke not in the world that is to come.
And so in this parable of this wicked Steward he teacheth us all to make us Friends while that we be Here in this present world, that we lack not in the world that is to come.
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These be our saluiour Christes woordes, and the hole pitthe openyng of this afore named parable.
These be our Saviour Christ's words, and the hold pitthe opening of this afore nam parable.
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And I saie (saith he) make you frendes of the vnrighteous and wicked Mammon, that when ye shall haue nede, they maie receiue you into euerlastyng habitacions.
And I say (Says he) make you Friends of the unrighteous and wicked Mammon, that when you shall have need, they may receive you into everlasting habitations.
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There shall a greate chaunge come at that daie, where the pacient and the thankefull poore beggers, shalbe very ryche.
There shall a great change come At that day, where the patient and the thankful poor beggars, shall very rich.
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And the vnmercifull and vnthankefull riche shalbe very beggers and poore. This is the riches that the pacient & thankefull poore beggers shall receiue:
And the unmerciful and unthankful rich shall very beggars and poor. This is the riches that the patient & thankful poor beggars shall receive:
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euerlastyng, (that is to saie) felicytie and glory with god in heauen.
everlasting, (that is to say) felicytie and glory with god in heaven.
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And this is the pouertie and beggery that the vnmercifull and vnthankefull riche men shall receiue with the deuell in hell, that is to saie euerlastynge payne and misery.
And this is the poverty and beggary that the unmerciful and unthankful rich men shall receive with the Devil in hell, that is to say everlasting pain and misery.
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This doctryne is bothe liuely and truly setfurth in this parable of Diues and Lazarus, that is to saie in the parable of ye richeman & of ye poore begger Lazarus.
This Doctrine is both lively and truly setfurth in this parable of Diues and Lazarus, that is to say in the parable of the richeman & of the poor beggar Lazarus.
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Althing heare in this parable, is setfurth so liuely & plainly, that a man marking it thoroughly and depely, with all the circumstaunces of thesame, shal rather thynke, that he seeth althynges done before his eyes,
Allthing hear in this parable, is setfurth so lively & plainly, that a man marking it thoroughly and deeply, with all the Circumstances of The same, shall rather think, that he sees All things done before his eyes,
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as it ware played in a playe, and euery persone sene, then to haue redde it or to haue harde it preached.
as it beware played in a play, and every person seen, then to have red it or to have harden it preached.
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Nowe whether this parable of this richeman & of this begger, ware a thyng that was done in dede,
Now whither this parable of this richeman & of this beggar, beware a thing that was done in deed,
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or rather a thynge inuented by our sauiour Christ to teche with all suche thynges as be heare taught:
or rather a thing invented by our Saviour christ to teach with all such things as be hear taught:
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it maketh no matter for vs to know.
it makes no matter for us to know.
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Let vs consider, vs (I say) whiche either bee, or oughte to bee very Christians, lette vs marke well,
Let us Consider, us (I say) which either bee, or ought to be very Christians, let us mark well,
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and depely consider, what thynges bee taught in this parable for our instructions and lerninges, and let vs beleue the doctrines of thesame to bee moste true.
and deeply Consider, what things be taught in this parable for our instructions and lerninges, and let us believe the doctrines of The same to be most true.
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And that the selfsame thynges here taught in the parable, shall chaunce vnto vs, if we do as they dyd.
And that the selfsame things Here taught in the parable, shall chance unto us, if we do as they did.
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Let vs therfore haue contynually before our eyes, ye eyes I say of our consciences: these.ij. persones in this parable or example:
Let us Therefore have continually before our eyes, you eyes I say of our Consciences: these ij Persons in this parable or Exampl:
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setfurth (and by our sauiour Christe to learne vs by.
setfurth (and by our Saviour Christ to Learn us by.
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This parable is very necessary and also profitable & worthy to be had in memory of all men,
This parable is very necessary and also profitable & worthy to be had in memory of all men,
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whether they be riche or poore, for there is no persone of what soeuer degree or state, he or she be,
whither they be rich or poor, for there is no person of what soever degree or state, he or she be,
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but may learne by this parable. The riche may learne & beware by it. The poore man maye learne and take greate comfort of it.
but may Learn by this parable. The rich may Learn & beware by it. The poor man may Learn and take great Comfort of it.
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I would wyshe this storie or parable to be painted or grauē in euery mannes house;
I would wish this story or parable to be painted or graved in every Man's house;
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but rather imprinted in euery mannes conscience & memory. Nowe let vs come vnto the parable, & therein marke, both notable wordes and sentences.
but rather imprinted in every Man's conscience & memory. Now let us come unto the parable, & therein mark, both notable words and sentences.
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There was a certeyne Riche man, whiche was clothed in purple and fyne whyte, and fared deliciously euery daie.
There was a certain Rich man, which was clothed in purple and fine white, and fared deliciously every day.
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The holy scripture teacheth.ij. maner or sortes of riche men. The one sorte are suche as are riche in God.
The holy scripture Teaches ij manner or sorts of rich men. The one sort Are such as Are rich in God.
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The other sorte that are riche to thēselues.
The other sort that Are rich to themselves.
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They are riche in God, that knowe that all riches are geuen and come of god,
They Are rich in God, that know that all riches Are given and come of god,
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and muste be spent accordynge to the will and pleasure of God. They knowe what Dauid in his xxiij. Psalme dothe confesse and saie, not onely with mouthe but also wyth harte: in these wordes.
and must be spent according to the will and pleasure of God. They know what David in his xxiij. Psalm doth confess and say, not only with Mouth but also with heart: in these words.
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Domini est terra, & plenitudo eius: Domini est terra, & plenitudo eius:
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The earthe is the Lordes and all the plentuousnes that is in it Ergo suche goodes as we haue and possesse, be not ours, but the lordes.
The earth is the lords and all the plentuousnes that is in it Ergo such goods as we have and possess, be not ours, but the Lords.
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We haue but the vse of them, and shall make a strait compt for them how that we vse them ether to our own,
We have but the use of them, and shall make a strait count for them how that we use them either to our own,
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or to the lordes vse, to our owne profite and pleasure, or to the lordes profite or pleasure.
or to the Lords use, to our own profit and pleasure, or to the Lords profit or pleasure.
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If that we ernestly, woulde weye these wordes and ernestly beleue thē to be true (as they be moste ernestly to be waied,
If that we earnestly, would weye these words and earnestly believe them to be true (as they be most earnestly to be weighed,
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and also most ernestly to be beleued,) I suppose we should not be so vnthankeful in receiuing,
and also most earnestly to be believed,) I suppose we should not be so unthankful in receiving,
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so vnwares either in kepyng or spending, contrary to the wil and pleasur of the owner of them as we now are.
so unwares either in keeping or spending, contrary to the will and pleasure of the owner of them as we now Are.
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Then should we receiue of the handes of our Lorde a great summe or porcion of his goodes, loke to make of thesame Lord, a great and a perfete compte for those goodes receyued.
Then should we receive of the hands of our Lord a great sum or portion of his goods, look to make of The same Lord, a great and a perfete Compte for those goods received.
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I pray you, doe no greate riche men of the woorlde, looke for a compte of them to whom they commit ther substaunce or goodes.
I pray you, do not great rich men of the world, look for a Compte of them to whom they commit their substance or goods.
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Is it not right and reason that the tenauntes, knowe their lande lordes, and ones in the yere to paye their rentes, and knowleage their dueties.
Is it not right and reason that the tenants, know their land Lords, and ones in the year to pay their rents, and knowledge their duties.
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Seyng that al mē that haue aught, do loke to haue their deuties paied and done vnto thē accordyng to couenaūtes,
Sing that all men that have aught, do look to have their duties paid and done unto them according to Covenants,
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why should not al men both highe and lowe noble and vnnoble, looke to do their duties to their lorde god? Let them consider they haue receiued that that thei haue they be none owners, they be but seruauntes and disposers of their Lordes goodes.
why should not all men both high and low noble and unnoble, look to do their duties to their lord god? Let them Consider they have received that that they have they be none owners, they be but Servants and disposers of their lords goods.
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God geue grace to all suche seruauntes, to receiue suche thynges, as they receiue truly,
God give grace to all such Servants, to receive such things, as they receive truly,
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and to spende and bestowe their goodes truly, that in tyme to come, they may make suche a compte,
and to spend and bestow their goods truly, that in time to come, they may make such a Compte,
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as shalbe thankfully receiued, and they to be rewarded abundantly. Of suche a seruaunte Dauid writethe in the. Cxij. Psalme thus saiyng:
as shall thankfully received, and they to be rewarded abundantly. Of such a servant David Writeth in thee. Cxij. Psalm thus saying:
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Opes & diuitiae in domo eius & iusticia eius manet ineternum. Opens & diuitiae in domo eius & Justice eius manet ineternum.
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Abundance and greate riches are in his house, and his rightuousnes and vprighte dealynge remayneth for euer.
Abundance and great riches Are in his house, and his righteousness and upright dealing remaineth for ever.
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He saith not, Robberyes, euell gotten goodes and vsury are in his house:
He Says not, Robberies, evil got goods and Usury Are in his house:
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for then Dauid wold haue said that his vnrightuousnes and subtile dealyng had remained in his house for euer.
for then David would have said that his unrighteousness and subtle dealing had remained in his house for ever.
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Here lette vs weye and depely consider, the great gyfte of god wherby these.ij. thynges may be ioyned together in one house, that is to saye, rghtuousnes and Riches.
Here let us weye and deeply Consider, the great gift of god whereby these ij things may be joined together in one house, that is to say, rghtuousnes and Riches.
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When the good man of the house is bothe Riche and rightuous, howe muche is that man bounde to God.
When the good man of the house is both Rich and righteous, how much is that man bound to God.
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For seldome be these.ij. gistes lodged in one house. And yet it is not vnpossible to God although it be vnpossible to man.
For seldom be these ij gistes lodged in one house. And yet it is not unpossible to God although it be unpossible to man.
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We reade in holy scripture of many (by the goodnes of god) that ware bothe riche and rightuous.
We read in holy scripture of many (by the Goodness of god) that beware both rich and righteous.
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As Abraham, Isaac, Iacob, Ioseph, Samuel, Iob;
As Abraham, Isaac, Iacob, Ioseph, Samuel, Job;
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Dauid, &c. These men ware more then men, for they wer good men, that both feared god & loued god,
David, etc. These men beware more then men, for they were good men, that both feared god & loved god,
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& that by hys grace and goodnes:
& that by his grace and Goodness:
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whiche was not receiued of them in vaine, they vsed al their goodes to godes will & pleasure.
which was not received of them in vain, they used all their goods to God's will & pleasure.
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And so doe all good men that are riche in god.
And so do all good men that Are rich in god.
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Richesse and pouertie of themselues, be thynges indifferente neither good nor badde, but the vse of them maketh all.
Richesse and poverty of themselves, be things indifferent neither good nor bad, but the use of them makes all.
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God is not pleased by and by, because that a man is poore, for there be many poore that be also wicked,
God is not pleased by and by, Because that a man is poor, for there be many poor that be also wicked,
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and none more wicked then they.
and none more wicked then they.
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Nether is god displeased, because a man is riche, for ther haue bene, and I doute not but ther be, many riche mē bothe riche & good also, that pleasen god right well.
Neither is god displeased, Because a man is rich, for there have be, and I doubt not but there be, many rich men both rich & good also, that pleasen god right well.
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For riches be meanes and instrumentes, wherby God maie be pleased, if thei that possesse them, be bothe riche and rightuous.
For riches be means and Instruments, whereby God may be pleased, if they that possess them, be both rich and righteous.
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Then doe they vse there richesse to goddes pleasure and poore mens profettes.
Then do they use there richesse to God's pleasure and poor men's profettes.
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And they beynge suche riche men, there spryngethe out of them as it ware.ij. founteynes, one is:
And they being such rich men, there spryngethe out of them as it beware ij founteynes, one is:
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they will do good, And another yt they are able to do that good that they wil.
they will do good, And Another that they Are able to do that good that they will.
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Here ye see, that the riche man may do one thynge, that the poore cannot do, That is, he hath wherwith to do that yt he will do,
Here you see, that the rich man may do one thing, that the poor cannot do, That is, he hath wherewith to do that that he will do,
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& so hath not the poore man, yet for al that the poore man is neuer the more vnrightuous because he hath not to do with all,
& so hath not the poor man, yet for all that the poor man is never the more unrighteous Because he hath not to doe with all,
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but it is sufficyente for hym to whom god geueth nomore, to haue a good will and a mercifull harte towardes all them that haue nede.
but it is sufficyente for him to whom god Giveth No more, to have a good will and a merciful heart towards all them that have need.
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And lette hym deale hys almose with hys tongue, in comfortynge, counseilynge and exhorting other to pacience and to al other goodnes.
And let him deal his almose with his tongue, in comforting, counseilynge and exhorting other to patience and to all other Goodness.
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But although the rich mā be bound to do al these, yet he must helpe the neadie to, with his substaunce accordynge to his abilytie and their necessitie,
But although the rich man be bound to do all these, yet he must help the needy to, with his substance according to his abilytie and their necessity,
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or els he is not that man, that is afore spoken of, that is bothe riche and rightuous.
or Else he is not that man, that is afore spoken of, that is both rich and righteous.
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I pray god make all them that haue riches of god geuen vnto them, or rather lent vnto them, to be of this sort, that is bothe riche and rightuous,
I pray god make all them that have riches of god given unto them, or rather lent unto them, to be of this sort, that is both rich and righteous,
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and to consider deaply the will of god, and to remember charitably, the nede of their poore neighbours.
and to Consider deaply the will of god, and to Remember charitably, the need of their poor neighbours.
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It foloweth also in the afore rehersed texte & Iusticia eius manet ineternum. His rightuousnes dothe remaine for euer.
It Followeth also in the afore rehearsed text & Justice eius manet ineternum. His righteousness doth remain for ever.
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Aboundaunce and richesse remainethe not for euer, but the righte vsyng of them and the vpright dealing with them remaineth for euer.
Abundance and richesse remaineth not for ever, but the right using of them and the upright dealing with them remains for ever.
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Some men perchaunce will say, sir ye say wel, that I muste helpe and releue my neighboures nedes and necessities.
some men perchance will say, sir you say well, that I must help and relieve my neighbours needs and necessities.
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But I pray you tel me? benot my gooddes mine owne gooddes, and maie not I bestowe them according to mine owne mind? This obiection is answered to partely before,
But I pray you tell me? Benot my God's mine own God's, and may not I bestow them according to mine own mind? This objection is answered to partly before,
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but heareafter it shalbe answered fully, that neither the gooddes that thou haste in thy possessyon, are thy gooddes,
but hereafter it shall answered Fully, that neither the God's that thou haste in thy possession, Are thy God's,
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but goddes gooddes, and are not geuen the to be bestowed at thy pleasure, but at goddes pleasure.
but God's God's, and Are not given thee to be bestowed At thy pleasure, but At God's pleasure.
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Heare and marke it wel in this matter, what the holy man Dauid in ye.ciiij. psalme saith. Impleta est terra facultatibus, tuis.
Hear and mark it well in this matter, what the holy man David in you ciiij psalm Says. Fulfilled est terra facultatibus, tuis.
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The earthe O lorde (saith he) is replenished with thy goodes and substance.
The earth Oh lord (Says he) is replenished with thy goods and substance.
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Then if we beleue the saiyng of this holy man Dauid, as we muste nedes and are bounde to do, because it is autenticke scripture.
Then if we believe the saying of this holy man David, as we must needs and Are bound to do, Because it is autenticke scripture.
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We shall perceiue that al the goodes and substance that is on the earth, is the Lordes and not ours,
We shall perceive that all the goods and substance that is on the earth, is the lords and not ours,
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and that we be but balliefes and Stuardes of thesame, to bestowe them after his wyll and not after our owne wyll,
and that we be but balliefes and Stewards of The same, to bestow them After his will and not After our own will,
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& that on payne of damnacion.
& that on pain of damnation.
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Wylt thou knowe what is thine owne proper good, among al the gooddes of the earth, consider well what thou broughtest in with the in to this world, that is to say, nothyng, thē that nothynge maiste thou bestowe accordyng to thyne owne will,
Wilt thou know what is thine own proper good, among all the God's of the earth, Consider well what thou Broughtest in with the in to this world, that is to say, nothing, them that nothing Master thou bestow according to thine own will,
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for all other thynges are to be bestowed accordyng to the Lordes will, that is the owner of them.
for all other things Are to be bestowed according to the lords will, that is the owner of them.
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Perchaunce a man will saie, although I brought nothing into this world with me, yet ther be many thinges, that I my self with my witte and wisedome, with my diligence and poll•cye haue gotten, may I not bestowe those goodes at myne owne will and pleasure? I pray the tell me, who gaue the that witte and wisedom, that with thy diligence & policie, thou haste gottē these (as thou accomptest thē) thyne owne goodes? Did not god geue the al that thou haste, witte, reason, vnderstandynge, knowlege,
Perchance a man will say, although I brought nothing into this world with me, yet there be many things, that I my self with my wit and Wisdom, with my diligence and poll•cye have got, may I not bestow those goods At mine own will and pleasure? I pray the tell me, who gave the that wit and Wisdom, that with thy diligence & policy, thou haste got these (as thou accomptest them) thine own goods? Did not god give the all that thou haste, wit, reason, understanding, knowledge,
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and whatsoeuer thou haste els, to serue hym with all.
and whatsoever thou haste Else, to serve him with all.
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Art not thou his bounde seruaūt with all that thou haste, and arte bounde to serue him to ye vttermost of thi powre? May a seruaunt that is sure bounde to his maister, make himselfe free,
Art not thou his bound servant with all that thou haste, and art bound to serve him to you uttermost of thy pour? May a servant that is sure bound to his master, make himself free,
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and to do what hym lyste, when he wyll? Standeth he not bound to his maister to do hym seruice, to the vttermoste of his powre, with all his witte, with all his reason, with all his vnderstandynge and knowlege,
and to do what him list, when he will? Stands he not bound to his master to do him service, to the uttermost of his pour, with all his wit, with all his reason, with all his understanding and knowledge,
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& with all that is possible for him to do, and thus muste he continue vntill the tyme his couenaunt be out? Are not all manner of persons with all there qualities, both inwarde and outwarde, bothe greate and small, high & lowe, men & women, from the highest sorte to the lowest, bounde to serue God with all there goodes and substance,
& with all that is possible for him to do, and thus must he continue until the time his Covenant be out? are not all manner of Persons with all there qualities, both inward and outward, both great and small, high & low, men & women, from the highest sort to the lowest, bound to serve God with all there goods and substance,
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and with al that thei haue or be beside. Who hath made any man free from this seruice? Not god:
and with all that they have or be beside. Who hath made any man free from this service? Not god:
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for he saith in the.xij. chapiter of Exodus Ego sum dominus deus tuus I am (saithe he) the Lorde thy God.
for he Says in the xij chapter of Exodus Ego sum dominus deus Thy I am (Saith he) the Lord thy God.
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This saiynge is spoken to euery man and woman of whatsoeuer state they be, here is none excepted.
This saying is spoken to every man and woman of whatsoever state they be, Here is none excepted.
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If god be the Lorde of vs all: be not we then all hys seruauntes, wyth all our qualities.
If god be the Lord of us all: be not we then all his Servants, with all our qualities.
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Who hath made vs free? Not god, for he wil neuer make vs free frō hys seruice,
Who hath made us free? Not god, for he will never make us free from his service,
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so longe as we be in this body, Can we make ourselues free? That cannot a seruaunte do duryng his couenant.
so long as we be in this body, Can we make ourselves free? That cannot a servant do during his Covenant.
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Our couenant is made, it cannot be broken durynge this lyfe.
Our Covenant is made, it cannot be broken during this life.
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Therefore we with all that we haue be goddes bound seruauntes, and are bounde to serue hym faithfully and truly,
Therefore we with all that we have be God's bound Servants, and Are bound to serve him faithfully and truly,
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and that to our ende euen on panye of Damnacion.
and that to our end even on panye of Damnation.
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Nowe therefore, ye that wylbe ryche and rightuous, see that ye get youre gooddes accordyng to the wyll of God godly, kepe them godly & spende thē godly, be mercyfull to the poore and nedye, be not hyghe mynded and haultie ouer other that be poore, Truste not in vncerteyn riches,
Now Therefore, you that wylbe rich and righteous, see that you get your God's according to the will of God godly, keep them godly & spend them godly, be merciful to the poor and needy, be not high minded and haultie over other that be poor, Trust not in uncertain riches,
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but in the liuynge God, be riche in good workes:
but in the living God, be rich in good works:
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for all these lessons dothe the holy Apostle Paule teche vs, in his firste Epistle to Timothe.vj. Suche a nother good lesson dothe Dauid teche vs in the lxxxj. Psalme saiynge:
for all these Lessons doth the holy Apostle Paul teach us, in his First Epistle to Timothy vj Suche a neither good Lesson doth David teach us in the lxxxj. Psalm saying:
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Si diuitiae affluunt, nolite cor apponere. Si diuitiae affluunt, nolite cor apponere.
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If riches (saithe he) flowe or be abundante, sette not your harte on them, Make not your good, your God.
If riches (Saith he) flow or be abundant, Set not your heart on them, Make not your good, your God.
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Serue you your God, and lette your good serue you.
Serve you your God, and let your good serve you.
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Nowe heare ye haue heard the properties of those riche men yt are bothe Ryche and Rightuous,
Now hear you have herd the properties of those rich men that Are both Rich and Righteous,
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and they that are suche are also Ryche in God.
and they that Are such Are also Rich in God.
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I beseche God of his infinite goodnes, to geue vs all grace to learne to be riche in this wise, that is in God,
I beseech God of his infinite Goodness, to give us all grace to Learn to be rich in this wise, that is in God,
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& to practyse the same in our liuynge, whiche shalbe if that we be ryche and rightuous,
& to practise the same in our living, which shall if that we be rich and righteous,
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but all are not riche & rightuous, it is good inoughe if we be rightuous whether we be riche or poore.
but all Are not rich & righteous, it is good enough if we be righteous whither we be rich or poor.
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Whatsoeuer be awaye, rightuousnes maye not be away. ¶ Here endeth the first parte of this sermon.
Whatsoever be away, righteousness may not be away. ¶ Here Endeth the First part of this sermon.
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¶ The seconde parte.
¶ The seconde part.
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FVrthermore accordyng to my promes, I will speake of another sorte of men, that are rich in themselues and not in god.
Furthermore according to my promise, I will speak of Another sort of men, that Are rich in themselves and not in god.
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Of this sorte of riche men was this riche man of whom Christe made this parable.
Of this sort of rich men was this rich man of whom Christ made this parable.
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Of such sorte of riche men the holy scripture is plentyfull, and the whole worlde is not emptie.
Of such sort of rich men the holy scripture is plentiful, and the Whole world is not empty.
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Of that sorte of men Sainte paule admonissheth Timotheus his dysciple.j. Timothy.vj. Charge them (saith he) whiche are riche in this worlde, that they benot highe mynded,
Of that sort of men Saint Paul Admonisheth Timothy his dysciple j Timothy vj Charge them (Says he) which Are rich in this world, that they Benot high minded,
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nor to truste in vncerten riches: and in thesame chapiter he spekethe also, of suche riche men.
nor to trust in uncertain riches: and in The same chapter he Speaketh also, of such rich men.
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They (saith he) that wilbe riche, (that is to say to themselues & not to God) fall into temptacion and snares of the Deuell,
They (Says he) that will rich, (that is to say to themselves & not to God) fallen into temptation and snares of the devil,
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and to many folyshe and noisome lustes, whiche drawe men into perdicion and destruction &c. Here ye see partly in what case they are that are riche in themselues and not in god.
and to many foolish and noisome lusts, which draw men into perdition and destruction etc. Here you see partly in what case they Are that Are rich in themselves and not in god.
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Paule calleth them the riche of this worlde, because they looke for none other riches of the other worlde.
Paul calls them the rich of this world, Because they look for none other riches of the other world.
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They maye well bee called the riche of this worlde, for they shalbe poore beggers in the other worlde, forthey make no preparacion here, that they may be riche there.
They may well be called the rich of this world, for they shall poor beggars in the other world, forthey make no preparation Here, that they may be rich there.
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A liuely example of suche a riche man is setfurth by our sauiour Christe himselfe in the xii. of Saint Luke & that by a parable.
A lively Exampl of such a rich man is setfurth by our Saviour Christ himself in the xii. of Saint Lycia & that by a parable.
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The grounde (saith Christe) of a certen riche man brought forth plentiful frutes,
The ground (Says Christ) of a certain rich man brought forth plentiful fruits,
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and he thought within himself saiyng, what shal I do? because I haue no rome where to bestowe my frutes? And he saied,
and he Thought within himself saying, what shall I do? Because I have no room where to bestow my fruits? And he said,
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thus wil I do I wyl destroye my barnes and buylde greater and therein wil I gather all my gooddes that are growen vnto me and I wyll saie vnto my soule:
thus will I do I will destroy my Barns and build greater and therein will I gather all my God's that Are grown unto me and I will say unto my soul:
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Soule thou haste muche goodes layed vp in store for many yeares, take thyne ease, eate, drinke, be mery. But God saied vnto hym:
Soul thou haste much goods laid up in store for many Years, take thine ease, eat, drink, be merry. But God said unto him:
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Thou foole, this night they shall fetche away thy soule againe from the then whose shall those thynges be, whiche thou haste prouided?
Thou fool, this night they shall fetch away thy soul again from the then whose shall those things be, which thou haste provided?
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Here is many wounderous thinges in this parable to be considered, if men of thys worlde ware so wyse to consider them in tyme, no doubte of this matter, they shall consider it & that depely and ernestly,
Here is many wondrous things in this parable to be considered, if men of this world beware so wise to Consider them in time, no doubt of this matter, they shall Consider it & that deeply and earnestly,
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but all to late, all to late I say.
but all to late, all to late I say.
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It ware very expedient for all menne, and namely for suche as be laden with worldly, goodes, riches, Dignities & promocions,
It beware very expedient for all men, and namely for such as be laden with worldly, goods, riches, Dignities & promotions,
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& that nowe in tyme, whyle tyme is, for that tyme wyll awaye shortely ere a manne be ware.
& that now in time, while time is, for that time will away shortly ere a man be aware.
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It ware good to beware in tyme I saie, for after that tyme, it is to late to be beware, It is to late to be wyse,
It beware good to beware in time I say, for After that time, it is to late to be beware, It is to late to be wise,
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for al thy warenesse and wisedome will not helpe then. Lette them be ware nowe ere it be ouer late. Remember the olde prouerbe:
for all thy warenesse and Wisdom will not help then. Let them be aware now ere it be over late. remember the old proverb:
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happie is he that can be ware by another mānes hurte, he is wise, that can learne wisedome by another manes folishnes.
happy is he that can be aware by Another Man's hurt, he is wise, that can Learn Wisdom by Another manes foolishness.
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He is happie that can learne to be ware in tyme.
He is happy that can Learn to be aware in time.
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All menne, that haue godly witte and vnderstandynge, maye be ware howe they vse their gooddes and their liues, by these.ij. men setfurth in these.ij. parables, to all men to learne by,
All men, that have godly wit and understanding, may be aware how they use their God's and their lives, by these ij men setfurth in these ij parables, to all men to Learn by,
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howe to haue heare in this worlde there goodes, and howe to spende them.
how to have hear in this world there goods, and how to spend them.
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Of the one mencion is made in Luke.xij. Chapiter, And of the other in the.xvj. Chapiter of thesame Euangeliste.
Of the one mention is made in Lycia xij Chapter, And of the other in the xvj Chapter of The same Evangelist.
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I wyll begynne nowe with the fyrste. ¶ I haue rehersed vnto you, alredy the texte, which begynneth thus.
I will begin now with the First. ¶ I have rehearsed unto you, already the text, which beginneth thus.
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The grounde of a certeyne Ryche manne broughte furthe plentifull frutes. &c. Here is to be marked, the greate and infinite goodnes of god that gaue such aboundaunce of al erthly thynges, to this vnthankefull man, that dothe not once consider the abundant goodnes of God towardes hym,
The ground of a certain Rich man brought forth plentiful fruits. etc. Here is to be marked, the great and infinite Goodness of god that gave such abundance of all earthly things, to this unthankful man, that doth not once Consider the abundant Goodness of God towards him,
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nor yet is he merciful towardes his neighbors, but forgate his bounde dewtie, bothe towardes god and his neighbours, and remembred onely hymself.
nor yet is he merciful towards his neighbours, but foregate his bound duty, both towards god and his neighbours, and remembered only himself.
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Marke the wordes of ye history or parable, marke what this man saied, and marke also what he dyd, Marke I say,
Mark the words of the history or parable, mark what this man said, and mark also what he did, Mark I say,
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for al men oughte to beware, either of suche saiynges or doynges, for the prouerbe is true: so do: so haue.
for all men ought to beware, either of such sayings or doings, for the proverb is true: so do: so have.
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Say and do as this man dyd, and it shalbe sayed and done to you, as it was sayed and done vnto him.
Say and do as this man did, and it shall said and done to you, as it was said and done unto him.
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Marke this man well, with his saiynges and doynges, for euen so, it shalbe saied and done vnto you as was saied and done vnto hym.
Mark this man well, with his sayings and doings, for even so, it shall said and done unto you as was said and done unto him.
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Firste what saied he? what dyd he? He saied, what shall I do, because I haue no roume where to bestowe my frutes. And he saied: thus will I do:
First what said he? what did he? He said, what shall I do, Because I have no room where to bestow my fruits. And he said: thus will I do:
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I wil destroy my barnes, and buyld greater, and therin will I gather all my goodes that are growen to me. &c. Here ye heare part of this mannes saiynges,
I will destroy my Barns, and build greater, and therein will I gather all my goods that Are grown to me. etc. Here you hear part of this Man's sayings,
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and see his doynges, not without his thinkinges.
and see his doings, not without his thinkings.
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He saied, what shall I do? Was this euill said? It had not been euill said,
He said, what shall I do? Was this evil said? It had not been evil said,
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if the meanyng of his saiyng had been good. Euery man ought to examyne his awne consciēce:
if the meaning of his saying had been good. Every man ought to examine his awn conscience:
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saiyng to hymself, what shall I do? This mānes saiyng maie be borne with in part,
saying to himself, what shall I do? This Man's saying may be born with in part,
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but consider the whole, with the meanyng, all is naught. He saieth: what shall I do.
but Consider the Whole, with the meaning, all is nought. He Saith: what shall I do.
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His meanyng was naught, his awne wordes declare no lesse.
His meaning was nought, his awn words declare no less.
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He meaneth not, when he saieth, what shall I do, accordyng to Goddes will, and to the comfort of my neighbor.
He means not, when he Saith, what shall I do, according to Goddess will, and to the Comfort of my neighbour.
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His meaning was altogether to get, to kepe, and to spende, all for his awne pleasure, all for his awne profite.
His meaning was altogether to get, to keep, and to spend, all for his awn pleasure, all for his awn profit.
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He regarded neither his dutie towardes God, nor yet towardes his neighbour.
He regarded neither his duty towards God, nor yet towards his neighbour.
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He made no reconyng, whence his aboundance of his goodes came, who gaue that plentie, whose goodes thei were,
He made no reckoning, whence his abundance of his goods Come, who gave that plenty, whose goods they were,
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and how thei ought to be bestowed.
and how they ought to be bestowed.
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His mynd was set another waie, how he should kepe these his goodes, wher he should bestowe thē, his mind was occupied in pullyng doune those thynges, yt were to litle for his purpose,
His mind was Set Another Way, how he should keep these his goods, where he should bestow them, his mind was occupied in pulling down those things, that were to little for his purpose,
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& to build greater, & to lacke no rome, where to lay al suche goodes, as wer growē vnto him as God had sent, geuen, or lent hym.
& to built greater, & to lack no room, where to lay all such goods, as were grown unto him as God had sent, given, or lent him.
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Was this an euill thyng, either to speake or to do? to buyld greater houses,
Was this an evil thing, either to speak or to do? to build greater houses,
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and to make greater romes, wher god sendeth suche great plentie? Nay truly.
and to make greater Romes, where god sends such great plenty? Nay truly.
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Herein was his faulte, that all that he either thought, said or did, was thought, said and doen, to none other end, but al for hymself.
Herein was his fault, that all that he either Thought, said or did, was Thought, said and done, to none other end, but all for himself.
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He neither regarded his duetie towardes God, nor yet towardes his neighbor.
He neither regarded his duty towards God, nor yet towards his neighbour.
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We heare nothyng of his thoughtes, saiynges & doinges, that his goodes came-frō god and ought to haue been receiued with thankesgeuyng,
We hear nothing of his thoughts, sayings & doings, that his goods came-from god and ought to have been received with thankesgeuyng,
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and also to haue been bestowed, accordyng to God the geuers wil.
and also to have been bestowed, according to God the geuers will.
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We heare tell of none of all these thynges, neither by his thoughtes, wordes nor dedes,
We hear tell of none of all these things, neither by his thoughts, words nor Deeds,
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but he thought said and did, al thynges, accordyng to his awne will, to his awne pleasure, & for his awne profit.
but he Thought said and did, all things, according to his awn will, to his awn pleasure, & for his awn profit.
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He compted al his goodes and substaunce his awne, growen vnto himself onely, and onely (as he toke it) to vse thē to his awne pleasure and profite.
He counted all his goods and substance his awn, grown unto himself only, and only (as he took it) to use them to his awn pleasure and profit.
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This I will do, this I will say, saith he to hymself.
This I will do, this I will say, Says he to himself.
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He remēbred not, what the will of god was what he should saie, & what he should do; but he saied:
He remembered not, what the will of god was what he should say, & what he should do; but he said:
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thus wil I do, & thus will I saie. Be there not many now a daies, that bothe dooe and saie:
thus will I do, & thus will I say. Be there not many now a days, that both do and say:
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euen as this man did and saied.
even as this man did and said.
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If a manne would consider the doynges & the saiynges, of many mē now a daies, shuld we not thinke ye, finde them as mad & as marueilous,
If a man would Consider the doings & the sayings, of many men now a days, should we not think you, find them as mad & as marvelous,
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as this mannes doynges & saiynges were? Should we not perceiue by suche saiynges and doynges their imaginaciōs and thoughtes to be as vain,
as this Man's doings & sayings were? Should we not perceive by such sayings and doings their Imaginations and thoughts to be as vain,
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as mad and as vngodly, as this mannes were.
as mad and as ungodly, as this Man's were.
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Should not a man markyng these thinges, perceiue that men now a daies, be as vnthankful to God,
Should not a man marking these things, perceive that men now a days, be as unthankful to God,
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as this man was? Should not a man finde suche now a daies, as hath receiued suche aboundaunce of goodes, of substaunce, of honours and promocions at Goddes hand,
as this man was? Should not a man find such now a days, as hath received such abundance of goods, of substance, of honours and promotions At Goddess hand,
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and regarde their dueties in these thynges, towardes God and their neighbour, as litle as this manne did.
and regard their duties in these things, towards God and their neighbour, as little as this man did.
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But what nedeth me to go furth and dilate this matter at length.
But what needeth me to go forth and dilate this matter At length.
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Loke vpon mennes maners, and ye shall se, that thei now a daies, passe this man, bothe in their doynges & saiynges,
Look upon men's manners, and you shall see, that they now a days, pass this man, both in their doings & sayings,
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and also by their imaginacions, whiche be seen vnto vs by their saiynges and doynges, to bee nothyng behynd hym.
and also by their Imaginations, which be seen unto us by their sayings and doings, to be nothing behind him.
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Thynke ye not that those menne, beyng either equall with this mā, or passyng hym, in their imaginacions, saiynges and doynges, shall not all these heare also by the mouthe of God, said vnto thē,
Think you not that those men, being either equal with this man, or passing him, in their Imaginations, sayings and doings, shall not all these hear also by the Mouth of God, said unto them,
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as this man did, saied vnto hym? Yes, truely shall thei.
as this man did, said unto him? Yes, truly shall they.
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Nowe what the mouthe of God spake to this man then, and no lesse to oure menne of like condicions now ye shall heare hereafter.
Now what the Mouth of God spoke to this man then, and no less to our men of like conditions now you shall hear hereafter.
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Butere I passe, I muste reherse vnto you, one saiyng of this mannes more, and then I wil come to Gods saiyng,
Butter I pass, I must rehearse unto you, one saying of this Man's more, and then I will come to God's saying,
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for, when we haue all saied, we muste bee content to geue God licence also, to saie his mynd,
for, when we have all said, we must be content to give God licence also, to say his mind,
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for surely so will he do, wil we: nil we.
for surely so will he do, will we: nil we.
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And we will not heare hym here, we must and shal heare him there, with a worse will and lesse profite.
And we will not hear him Here, we must and shall hear him there, with a Worse will and less profit.
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I will returne again, to that one saiyng of this man that is behind, and then will I tell you what God saith.
I will return again, to that one saying of this man that is behind, and then will I tell you what God Says.
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This man saied thus, saieth the text:
This man said thus, Saith the text:
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And I will saie vnto my soule (saieth he) soule, thou haste muche goodes layed vp in store for many yeres.
And I will say unto my soul (Saith he) soul, thou haste much goods laid up in store for many Years.
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Take thyne ease, eate, drinke, be mery.
Take thine ease, eat, drink, be merry.
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First and formoste ye must marke, who it is, that speaketh on this fashion, it is the riche mā, that heare afore is described he that had suche abundance of gooddes, that he wist not where to lay thē, he that had no Godly regarde to bestowe them,
First and foremost you must mark, who it is, that speaks on this fashion, it is the rich man, that hear afore is described he that had such abundance of God's, that he wist not where to lay them, he that had no Godly regard to bestow them,
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but all his mynde was, in gettyng, in gatheryng, in hourdyng, and laiyng vp in store, for lōg tyme to come.
but all his mind was, in getting, in gathering, in hourdyng, and laying up in store, for long time to come.
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Suche menne thus full, hauyng all thyng after their awne mind, then thei begin to saie to thē selfes, in their awne cōceiptes:
Suche men thus full, having all thing After their awn mind, then they begin to say to them selves, in their awn conceits:
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soule thou hast much goodes laied vp in store for many yeres.
soul thou hast much goods laid up in store for many Years.
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Marke here the imaginacion of suche riche men, thei wene, through the multitude of their substaunce, to liue many yeres and daies.
Mark Here the imagination of such rich men, they ween, through the multitude of their substance, to live many Years and days.
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This man was of that opinion, because he had suche aboundaunce of goodes, he promised hymself many yeres, to make mery in,
This man was of that opinion, Because he had such abundance of goods, he promised himself many Years, to make merry in,
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and to leade a gētlemanly life, bothe a pleasaunt and a long. But he made his reconyng (as the Prouerbe is) without his hoste:
and to lead a gentlemanly life, both a pleasant and a long. But he made his reckoning (as the Proverb is) without his host:
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and so he is fain to recon again. His many yeres were sone run ouer. He was not suffered to liue, the space of an whole day.
and so he is fain to recon again. His many Years were soon run over. He was not suffered to live, the Molle of an Whole day.
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He promised hymself, many other thynges mo: whiche came to as good effect and passe, as this thyng did. He saied also:
He promised himself, many other things more: which Come to as good Effect and pass, as this thing did. He said also:
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take thine ease, eate drinke and be mery.
take thine ease, eat drink and be merry.
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Where is that long ease that was promised, with that delicacie in eatyng and that pleasauntnesse in drynkyng.
Where is that long ease that was promised, with that delicacy in eating and that pleasantness in drinking.
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Where is become, the carelesse life, wherein there should be nothyng, but mirthe and ioye, and makyng merie:
Where is become, the careless life, wherein there should be nothing, but mirth and joy, and making merry:
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settyng the Cocke vpon houpe, and all should bee well. All together is turned: arsie, versie.
setting the Cock upon houpe, and all should be well. All together is turned: arsie, versie.
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There came one sodainly, vnloked for, and also vnwelcome, that marred all the playe. Who was that? Truly GOD.
There Come one suddenly, unlooked for, and also unwelcome, that marred all the play. Who was that? Truly GOD.
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Why, is it come to his course, to speake nowe? Yea surely. When men haue shewed their vanitie, then will God shewe his veritie.
Why, is it come to his course, to speak now? Yea surely. When men have showed their vanity, then will God show his verity.
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Men doo take their pleasure, when thei bee here hauyng all thyng after their awn lustes,
Men do take their pleasure, when they be Here having all thing After their awn lusts,
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but whē the tyme commeth, that God dooeth appoyncte, he will take then his luste and pleasure, and will bryng theim:
but when the time comes, that God doth appoyncte, he will take then his lust and pleasure, and will bring them:
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corā nobis in a wilde wanion, and he will tell them a newe tale then, farre vnlike to their tale, wherein thei promised themselfes long life and wel to fare.corā nobis in a wild wanion, and he will tell them a new tale then, Far unlike to their tale, wherein they promised themselves long life and well to fare.
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But when God beginneth to speake, then thei begin to holde their peace. Why will God begin once to speake? Yea, that he will truely.
But when God begins to speak, then they begin to hold their peace. Why will God begin once to speak? Yea, that he will truly.
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A practise of Goddes speakyng, wee learne here, in this present place of Scripture.
A practice of Goddess speaking, we Learn Here, in this present place of Scripture.
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When this riche manne had talked ful his bely, after his awn fansie, thinkyng al thyng should come to passe,
When this rich man had talked full his belly, After his awn fancy, thinking all thing should come to pass,
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euen as he had imagined it. Euen when he had went he had been mooste sure, he was sonest deceiued.
even as he had imagined it. Eve when he had went he had been most sure, he was soonest deceived.
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I told you, he made his reconyng without his hooste.
I told you, he made his reckoning without his host.
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His hooste (whiche is God, to whom all reconynges muste be made truely) called hym to a newe reconyng, he made hym make a newe compt. It foloweth in the texte. But God saied vnto hym:
His host (which is God, to whom all reconynges must be made truly) called him to a new reckoning, he made him make a new count. It Followeth in the text. But God said unto him:
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thou foole, this night thei shal fetche awaie thy soule again frō thee, then whose shall those thynges bee, whiche thou hast prouided? It is the fashion of GOD, to call suche menne to a reare compt.
thou fool, this night they shall fetch away thy soul again from thee, then whose shall those things be, which thou hast provided? It is the fashion of GOD, to call such men to a rear count.
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Is God so sharpe in his woordes, that he will call as many as he findeth in this case, fooles? Yea truly, this is his fashion, and thus will he do.
Is God so sharp in his words, that he will call as many as he finds in this case, Fools? Yea truly, this is his fashion, and thus will he do.
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I feare me then, that a greate many of our wise men, at whose wisedome the worlde wondereth now, will bee called fooles then.
I Fear me then, that a great many of our wise men, At whose Wisdom the world wondereth now, will be called Fools then.
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I feare me, that a greate nōber of noble men, whose nobilitie the worlde worshippeth, will bee proued fooles then.
I Fear me, that a great number of noble men, whose Nobilt the world Worshippeth, will be proved Fools then.
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I feare me, that a greate nomber of our Iudges and Iustices, whose aucthoritie is not small in the worlde, will bee proued fooles then.
I Fear me, that a great number of our Judges and Justices, whose Authority is not small in the world, will be proved Fools then.
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I feare me, that a greate many of our learned clergie, whose learnyng is in no small reputacion: will bee founde fooles then.
I Fear me, that a great many of our learned Clergy, whose learning is in no small reputation: will be found Fools then.
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What shall I nede to run ouer, all the states and sortes of men:
What shall I need to run over, all the states and sorts of men:
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seeyng that all menne, of whatsoeuer state or condicion thei be, if thei do, as this foolishe riche man did, no doubte the mouthe of God, here in this place of Scripture, calleth all the many of theim fooles.
seeing that all men, of whatsoever state or condition they be, if they do, as this foolish rich man did, no doubt the Mouth of God, Here in this place of Scripture, calls all the many of them Fools.
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All suche men that thus liueth, and so dieth, be created fooles by Goddes awne mouth, whiche calleth theim fooles,
All such men that thus lives, and so Dieth, be created Fools by God's awn Mouth, which calls them Fools,
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because thei vse thē selfes, here in this life, so like fooles.
Because they use them selves, Here in this life, so like Fools.
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Thei liue fooles, thei shall die fooles (except thei repent) and shall arise again fooles:
They live Fools, they shall die Fools (except they Repent) and shall arise again Fools:
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and shall go to their iudgemēt fooles, and after that, thei shal go to the deuill, like fooles as thei be.
and shall go to their judgement Fools, and After that, they shall go to the Devil, like Fools as they be.
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Men compt now a daies, none fooles but suche as we are fooles cotes, cockes cōbes, eares & belles.
Men count now a days, none Fools but such as we Are Fools coats, cocks combes, ears & Bells.
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But I feare me, that this manne that our sauiour Christe speaketh of in this Parable, with all those that are like vnto hym in condiciōs, be more fooles then thei,
But I Fear me, that this man that our Saviour Christ speaks of in this Parable, with all those that Are like unto him in conditions, be more Fools then they,
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for all their cockes combes, eares, bables and bel•es. What if a man should aske but a questiō in a similitude:
for all their cocks combes, ears, babbles and bel•es. What if a man should ask but a question in a similitude:
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whether he were worthie to bee called a foole that had in his awne possession of his awne patrimonie, a.
whither he were worthy to be called a fool that had in his awn possession of his awn patrimony, a.
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M. pound lande, and if that manne hauyng this thousand pound land, would chaunge his thousande pounde of patrimonie,
M. pound land, and if that man having this thousand pound land, would change his thousande pound of patrimony,
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for an hūdred shillynges of copie hold lande, onely to haue it ad uoluntatem domini? Were not this man worthie to be called of all mē a foole,
for an hūdred shillings of copy hold land, only to have it ad uoluntatem domini? Were not this man worthy to be called of all men a fool,
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and worthie to weare a Cockes combe and a bel. &c. wer he neuer so wise compted.
and worthy to wear a Cocks comb and a bel. etc. were he never so wise counted.
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Suche fooles almost are al the whole worlde.
Suche Fools almost Are all the Whole world.
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Doeth not all the worlde (for the most part) chaunge heauēly thynges for yearthly thynges, perpetuall thynges,
Doth not all the world (for the most part) change heavenly things for yearthly things, perpetual things,
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for transitorie thynges, the life euerlasting, for this presēt life.
for transitory things, the life everlasting, for this present life.
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Is not this foole as wise as thei? What will ye make of a foole,
Is not this fool as wise as they? What will you make of a fool,
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or how will ye discerne or knowe a foole, but by that he doth like a foole,
or how will you discern or know a fool, but by that he does like a fool,
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and as no wise mā would doo, he will not geue his bable for a Kynges raund some, he knoweth not what is good & what is euill.
and as no wise man would do, he will not give his babble for a Kings rand Some, he Knoweth not what is good & what is evil.
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He wil leaue the best and chose the worst.
He will leave the best and chosen the worst.
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He knoweth not (as the Prouerbe saieth) chese from chalke, and therfore he is iudged a foole,
He Knoweth not (as the Proverb Saith) cheese from chalk, and Therefore he is judged a fool,
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and is a foole in deede, and if he neuer ware wiser, he shall die a foole in very deede.
and is a fool in deed, and if he never beware Wiser, he shall die a fool in very deed.
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Now I pray you, do not thei, that receiue goodes, richesse, honors, offices, and promocious of this worlde,
Now I pray you, do not they, that receive goods, richesse, honours, Offices, and promocious of this world,
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& either abuse them, or be vnthankfull to god for thē and so for these vncertein & vnstable goodes, riches, honors, offices and promocions of this false flattryng world, do for lacke of godly wisedom and takyng hede here in tyme, lose euerlastyng, sure and permanent, goodes, richesse, honors, offices and promociōs.
& either abuse them, or be unthankful to god for them and so for these uncertain & unstable goods, riches, honours, Offices and promotions of this false flattering world, do for lack of godly Wisdom and taking heed Here in time, loose everlasting, sure and permanent, goods, richesse, honours, Offices and promotions.
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Be not these thinke ye, those that the mouth of God, doth openly, plainly, & sharpely here in this place cal fooles? yes truly,
Be not these think you, those that the Mouth of God, does openly, plainly, & sharply Here in this place call Fools? yes truly,
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& shalbe serued like fooles, as the cōclusion, & knittyng vp of this aforesaid parable of our sauior Christ doth plainly & vndoubtedly pronoūce and declare to all maner of persones, none excepted: saiyng.
& shall served like Fools, as the conclusion, & knitting up of this aforesaid parable of our Saviour christ does plainly & undoubtedly pronounce and declare to all manner of Persons, none excepted: saying.
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So it is with him, that gathereth riches to himself, and is not riche towardes god.
So it is with him, that gathereth riches to himself, and is not rich towards god.
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Heare the mouthe of truthe, yea, the truth it self pronounceth, what shall come of all suche as abuse,
Hear the Mouth of truth, yea, the truth it self pronounceth, what shall come of all such as abuse,
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and be vnthankfull to God for suche thynges, and vncharitable to their neighbors, with their goodes, richesse, honours, offices,
and be unthankful to God for such things, and uncharitable to their neighbours, with their goods, richesse, honours, Offices,
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and promocions of this world, and regard not suche thynges, as bee prepared for good and godly men, in the world that is to come.
and promotions of this world, and regard not such things, as be prepared for good and godly men, in the world that is to come.
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I would fain if it wer possible, sette furthe some thyng, before these worldly wise mennes iyes, that thei might clerely se their awne state, that thei bee here in, in this present worlde.
I would fain if it were possible, Set forth Some thing, before these worldly wise men's eyes, that they might clearly see their awn state, that they be Here in, in this present world.
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I cannot imagine how better to shewe them their state, (if it be not rather worthy to be called a fall) then to cōpare their whole life, to men that dreame, pleasaunt and profitable dremes,
I cannot imagine how better to show them their state, (if it be not rather worthy to be called a fallen) then to compare their Whole life, to men that dream, pleasant and profitable dreams,
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and do thinke themselfes, for the tyme so well, as thei can imagin them selfes, that thei cannot be better,
and do think themselves, for the time so well, as they can imagine them selves, that they cannot be better,
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and so long as that swete slepe dooth continue, so long are thei (as thei imagin) mooste happie.
and so long as that sweet sleep doth continue, so long Are they (as they imagine) most happy.
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But when thei awake out of that dreame, and perceiue al the matter, to bee turned to a dreamyng matter, all that their felicitie, is turned to misery, all their ioye, is turned to sorowe,
But when they awake out of that dream, and perceive all the matter, to be turned to a dreaming matter, all that their felicity, is turned to misery, all their joy, is turned to sorrow,
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and so to conclude, al thyng is turned topsie turuie.
and so to conclude, all thing is turned topsy turuie.
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Truly, truly, if the worldly mynded manne, whose hart, mynd and al, is set vpō worldly thynges, his state, the ende considered is euen like the state of a dreamer,
Truly, truly, if the worldly minded man, whose heart, mind and all, is Set upon worldly things, his state, the end considered is even like the state of a dreamer,
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or a dreamyng man, that is in the middes of his pleasaunt & profitable dreames. He thynketh all is well, and he hath al thinges after his awne hartes lust,
or a dreaming man, that is in the mids of his pleasant & profitable dreams. He Thinketh all is well, and he hath all things After his awn hearts lust,
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and supposeth all thynges so to continue. But alacke alacke, he is farre deceiued, euen as a dremyng man is.
and Supposeth all things so to continue. But alack alack, he is Far deceived, even as a dremyng man is.
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For when God shall take suche men, from this vain and dreamyng life, then shal thei,
For when God shall take such men, from this vain and dreaming life, then shall they,
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truly se and perceiue, with their awne greate hurte, because thei will not consider it in tyme, that al was as vain,
truly see and perceive, with their awn great hurt, Because they will not Consider it in time, that all was as vain,
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as vain dreames, that thei tooke for bothe stable and profitable, which doeth but make fooles fain for a tyme.
as vain dreams, that they took for both stable and profitable, which doth but make Fools fain for a time.
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Therefore I would aduise, all suche worldly men to bee wise in tyme, and to cōsider what Ecclesiastes teacheth them in the.xij. Chapiter of his boke, saiyng:
Therefore I would advise, all such worldly men to be wise in time, and to Consider what Ecclesiastes Teaches them in the xij Chapter of his book, saying:
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Vanitas uanitatum (dixit Ecclesiastes) & oīauanitas. Vanitas uanitatum (dixit Ecclesiastes) & oīauanitas.
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Ecclesiastes saieth, he can see nothyng here in this world, but all was vanitie, vanitie, vanitie, fondnesse, fondnesse, foolishenesse, foolishenesse.
Ecclesiastes Saith, he can see nothing Here in this world, but all was vanity, vanity, vanity, fondness, fondness, foolishenesse, foolishenesse.
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Now what is all your greate richesse, high honours offices and promocions? Are not all vanities.
Now what is all your great richesse, high honours Offices and promotions? are not all vanities.
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When your dreamyng tyme is out, ye shal then truly perceiue thē to bee verie vanities.
When your dreaming time is out, you shall then truly perceive them to be very vanities.
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Yea, and worse then vanities, if either ye abuse them, or be vnthankfull to God for thē,
Yea, and Worse then vanities, if either you abuse them, or be unthankful to God for them,
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and help not your neighbors with thē, thei shalbe vnto you dampnable vanities.
and help not your neighbours with them, they shall unto you damnable vanities.
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Now I beseche god for his great mercies sake, to geue vnto all mē grace, to vse well their riches, high honors, offices and promocions,
Now I beseech god for his great Mercies sake, to give unto all men grace, to use well their riches, high honours, Offices and promotions,
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and to be thankfull to god for them, and charitable to their neighbors with them.
and to be thankful to god for them, and charitable to their neighbours with them.
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And so to vse these thynges (whiche of thē selfes if thei be abused) bee but vanities, to vse thē (I saie) as instrumentes, wherby thei may please god,
And so to use these things (which of them selves if they be abused) bee but vanities, to use them (I say) as Instruments, whereby they may please god,
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& profite their neighbors, and make thē here frendes by the right vsing of these worldly vanities, whiche maie receiue them into euerlastyng habitacions.
& profit their neighbours, and make them Here Friends by the right using of these worldly vanities, which may receive them into everlasting habitations.
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Now here I haue shewed you of suche riche mē, as are riche to themselfes, & not to God, Better it wer for theim to be warned here in tyme,
Now Here I have showed you of such rich men, as Are rich to themselves, & not to God, Better it were for them to be warned Here in time,
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then to tary to lōg, vntil thei for lacke of warnyng come to hel, where warnyng will not serue.
then to tarry to long, until they for lack of warning come to hell, where warning will not serve.
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As it chaunced vnto this riche man, of whō ye now shall heare, in this Parable folowyng, whiche is now for lacke of takyng hede in tyme:
As it chanced unto this rich man, of whom you now shall hear, in this Parable following, which is now for lack of taking heed in time:
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dāpned in hell, & fain would haue remedy, but because he seketh it to late, none wilbe found.
dampened in hell, & fain would have remedy, but Because he seeketh it to late, none will found.
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& Here endeth the secōd part of this Sermon.
& Here Endeth the secōd part of this Sermon.
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NOwe to the Parable.
Now to the Parable.
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There was a certain riche mā, which was clothed in Purple & fine white, & fared delicioufly euery day,
There was a certain rich man, which was clothed in Purple & fine white, & fared delicioufly every day,
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& there was a begger named Lazarus, whiche lay at his gate full of sores, desiryng to be refreshed with ye crōmes whiche fell frō the riche mans borde,
& there was a beggar nam Lazarus, which lay At his gate full of sores, desiring to be refreshed with you crommes which fell from the rich men board,
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& no man gaue vnto hym. The Dogges came also, & licked his sores.
& no man gave unto him. The Dogs Come also, & licked his sores.
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Here, in the beginnyng of this parable, Christ did set furthe to the Iewes, to whom he preached then,
Here, in the beginning of this parable, christ did Set forth to the Iewes, to whom he preached then,
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and no lesse to vs, to whō this his doctrine is preached now two mē, of the which, one was a riche man,
and no less to us, to whom this his Doctrine is preached now two men, of the which, one was a rich man,
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and the other a poore begger, by the whiche twoo, he setteth furthe by antithesin, the felicitie of this worlde in thone,
and the other a poor beggar, by the which twoo, he sets forth by Antithesis, the felicity of this world in thone,
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and the misery of this world in the other.
and the misery of this world in the other.
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That is, in this riche mā is set furthe, the life that is compted onely happie in this worlde.
That is, in this rich man is Set forth, the life that is counted only happy in this world.
cst vbz, p-acp d j n1 vbz vvn av, dt n1 cst vbz vvn av-j j p-acp d n1.
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In the poore man, is set furth the life, that is compted moste vnhappie, and miserable in this worlde.
In the poor man, is Set forth the life, that is counted most unhappy, and miserable in this world.
p-acp dt j n1, vbz vvn av dt n1, cst vbz vvn ds j, cc j p-acp d n1.
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First, let vs cōsider earnestly, the state of these twoo men, beyng bothe here in this worlde:
First, let us Consider earnestly, the state of these twoo men, being both Here in this world:
ord, vvb pno12 vvi av-j, dt n1 pp-f d crd n2, vbg av-d av p-acp d n1:
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and also their states in the world to come.
and also their states in the world to come.
cc av po32 n2 p-acp dt n1 pc-acp vvi.
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These thynges are to bee considered earnestly of vs, euen now while tyme is, lest perchaunce we deferre it, til it be to late,
These things Are to be considered earnestly of us, even now while time is, lest perchance we defer it, till it be to late,
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as this riche man did, as ye maie well consider in this Parable.
as this rich man did, as you may well Consider in this Parable.
c-acp d j n1 vdd, c-acp pn22 vmb av vvi p-acp d n1.
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Here we maie learne also to consider not thynges that be onely present, but rather thendes of al thynges.
Here we may Learn also to Consider not things that be only present, but rather thendes of all things.
av pns12 vmb vvi av pc-acp vvi xx n2 cst vbb av-j j, cc-acp av-c vvz pp-f d n2.
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The life of the riche manne was compted best, and the poore mannes life worste, but the ende sheweth farre otherwise.
The life of the rich man was counted best, and the poor Man's life worst, but the end shows Far otherwise.
dt n1 pp-f dt j n1 vbds vvn av-j, cc dt j ng1 n1 js, cc-acp dt n1 vvz av-j av.
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Let vs not folowe the fashion and maner of men of this worlde, whiche care litle for the ende,
Let us not follow the fashion and manner of men of this world, which care little for the end,
vvb pno12 xx vvi dt n1 cc n1 pp-f n2 pp-f d n1, r-crq vvb j p-acp dt n1,
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so that thei now maie haue the pleasaunt life, that this rich man had, nothyng at all consideryng the ende, what chaunced vnto hym after this life was past.
so that they now may have the pleasant life, that this rich man had, nothing At all considering the end, what chanced unto him After this life was passed.
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This aforesaied man, is named here riche, & was riche in deede, and was compted happie and fortunate,
This aforesaid man, is nam Here rich, & was rich in deed, and was counted happy and fortunate,
d j n1, vbz vvn av j, cc vbds j p-acp n1, cc vbds vvn j cc j,
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for he lacked nothyng, whiche belonged to leade a pleasaunt life withall. He was clothed in Purple, and fine white, and fared deliciously euery daie.
for he lacked nothing, which belonged to lead a pleasant life withal. He was clothed in Purple, and fine white, and fared deliciously every day.
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In these two thynges, that is, in costly and precious raiment, and delicate fare, is comprehended al thinges, that are to this present life, either pleasaunt or delectable.
In these two things, that is, in costly and precious raiment, and delicate fare, is comprehended all things, that Are to this present life, either pleasant or delectable.
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Vnder these twoo kyndes, that is, purple & white, is comprehended, all maner of costly and sumpteous apparel,
Under these twoo Kinds, that is, purple & white, is comprehended, all manner of costly and sumptuous apparel,
p-acp d crd n2, cst vbz, j-jn cc j-jn, vbz vvn, d n1 pp-f j cc j n1,
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whether it be linen, or wollen.
whither it be linen, or woollen.
cs pn31 vbb n1, cc j.
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And by these wordes he fared deliciously euery daie, is vnderstande, that he had abundance of al costly and delicate meates and drinkes We rede not here, that this riche man was condempned in hell,
And by these words he fared deliciously every day, is understand, that he had abundance of all costly and delicate Meats and drinks We rede not Here, that this rich man was condemned in hell,
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for his costly raiment, and his delicate fare, but that he hauyng suche abundance of theim bothe, could not finde in his hart, that poore Lazarus should haue any parte with hym.
for his costly raiment, and his delicate fare, but that he having such abundance of them both, could not find in his heart, that poor Lazarus should have any part with him.
p-acp po31 j n1, cc po31 j n1, cc-acp cst pns31 vhg d n1 pp-f pno32 d, vmd xx vvi p-acp po31 n1, cst j np1 vmd vhi d n1 p-acp pno31.
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All thei that are costly arayed, and fare delicatly, are not condēpned, so that thei kepe theim within their limites and boundes,
All they that Are costly arrayed, and fare delicately, Are not condemned, so that they keep them within their Limits and bounds,
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and forgette not theim that lacke, euen their castraimēt, and their scrappes also of their table.
and forget not them that lack, even their castraiment, and their scraps also of their table.
cc vvi xx pno32 cst vvb, av po32 n1, cc po32 n2 av pp-f po32 n1.
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Here are cōdempned onely thei, that are to theimselfes to liberall, yea, to prodigall, bothe in raimēt and fare, regardyng not, what thei spende vpon theimselfes, painperyng vp their awne bodies,
Here Are condemned only they, that Are to themselves to liberal, yea, to prodigal, both in raiment and fare, regarding not, what they spend upon themselves, painperyng up their awn bodies,
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& in the meane season, are altogether vnliberall, and starke nigardes to the poore and nedy and can finde in their hartes, to se thē die at their gates, bothe for hunger and also for cold.
& in the mean season, Are altogether unliberal, and stark niggards to the poor and needy and can find in their hearts, to see them die At their gates, both for hunger and also for cold.
cc p-acp dt j n1, vbr av j, cc j n2 p-acp dt j cc j cc vmb vvi p-acp po32 n2, pc-acp vvi pno32 vvi p-acp po32 n2, av-d p-acp n1 cc av p-acp j-jn.
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Thus did this riche manne, to the poore begger Lazarus: therfore he is in hel for his labor.
Thus did this rich man, to the poor beggar Lazarus: Therefore he is in hell for his labour.
av vdd d j n1, p-acp dt j n1 np1: av pns31 vbz p-acp n1 p-acp po31 n1.
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And what learne we by this riche mannes doyng, but to bewart, lest wee doyng like, shall haue like, euen as he hath.
And what Learn we by this rich Man's doing, but to bewart, lest we doing like, shall have like, even as he hath.
cc q-crq vvb pns12 p-acp d j ng1 vdg, cc-acp pc-acp vvi, cs pns12 vdg av-j, vmb vhi av-j, av-j c-acp pns31 vhz.
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For, therfore is this rich man set here to teache vs to be ware by his exāple.
For, Therefore is this rich man Set Here to teach us to be aware by his Exampl.
p-acp, av vbz d j n1 vvd av pc-acp vvi pno12 pc-acp vbi j p-acp po31 n1.
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Here I saie, euery manne muste kepe himself, within his limites and boundes, and so there shalbe no man dampned, either for rayment,
Here I say, every man must keep himself, within his Limits and bounds, and so there shall no man dampened, either for raiment,
av pns11 vvb, d n1 vmb vvi px31, p-acp po31 n2 cc n2, cc av pc-acp vmb dx n1 vvn, av-d p-acp n1,
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or for costly fare, so that men bee beneficiall to the poore.
or for costly fare, so that men be beneficial to the poor.
cc p-acp j n1, av d n2 vbb j p-acp dt j.
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But boūdes be broken, limites be ouer trodē, there is almoste no persone that kepeth hymself within his limites or boundes:
But bounds be broken, Limits be over trodden, there is almost no person that Keepeth himself within his Limits or bounds:
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there is almost no man, that can be cōtent with his awne state, neither in raimēt, nor yet in fare.
there is almost no man, that can be content with his awn state, neither in raiment, nor yet in fare.
pc-acp vbz av dx n1, cst vmb vbi j p-acp po31 d n1, av-dx p-acp n1, ccx av p-acp n1.
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The yeoman will approche to the gētlemannes state, the gentleman to the knightes state, the knight to the lords state, and so furth on:
The yeoman will approach to the gentleman's state, the gentleman to the Knights state, the knight to the Lords state, and so forth on:
dt n1 vmb vvi p-acp dt ng1 n1, dt n1 p-acp dt ng1 n1, dt n1 p-acp dt n2 n1, cc av av a-acp:
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and not onely in raiment, but also in fare. And that see the seruauntes, and thei passe their degree also:
and not only in raiment, but also in fare. And that see the Servants, and they pass their degree also:
cc xx av-j p-acp n1, cc-acp av p-acp n1. cc d vvb dt n2, cc pns32 vvb po32 n1 av:
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and so euery man is out of order. O that men would be content, to fare and go, euery man after his degree, and beware of climyng.
and so every man is out of order. O that men would be content, to fare and go, every man After his degree, and beware of climbing.
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And also if euery man would beware of excesse in all thynges, the pouerties nedes might bee releued in all thynges.
And also if every man would beware of excess in all things, the poverties needs might be relieved in all things.
cc av cs d n1 vmd vvi pp-f n1 p-acp d n2, dt n2 av vmd vbi vvd p-acp d n2.
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For there is more spēt in superfluous raiment, and superfluous fare (I holde my peace from superfluous gamyng,
For there is more spent in superfluous raiment, and superfluous fare (I hold my peace from superfluous gaming,
p-acp pc-acp vbz av-dc vvd p-acp j n1, cc j n1 (pns11 vvb po11 n1 p-acp j n-vvg,
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and superfluous giftes geuyng) in Englande, then would serue to the necessities, of the very nedy of al Englande.
and superfluous Gifts giving) in England, then would serve to the necessities, of the very needy of all England.
cc j n2 vvg) p-acp np1, av vmd vvi p-acp dt n2, pp-f dt j j pp-f d np1.
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Nowe yet a litle to the texte.
Now yet a little to the text.
av av dt j p-acp dt n1.
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There is a certain riche man. &c. We reade not that this riche manne, gatte his goodes euil,
There is a certain rich man. etc. We read not that this rich man, gat his goods evil,
pc-acp vbz dt j j n1. av pns12 vvb xx d d j n1, vvd po31 n2-j j-jn,
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but he bothe kept thē euill, and spent them not well.
but he both kept them evil, and spent them not well.
cc-acp pns31 av-d vvd pno32 av-jn, cc vvd pno32 xx av.
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I rede not, that he was a bribe taker, nor an extorcioner, nor a rēt raiser,
I rede not, that he was a bribe taker, nor an extortioner, nor a rend raiser,
pns11 vvb xx, cst pns31 vbds dt n1 n1, ccx dt n1, ccx dt vvn n1,
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nor a fine taker, nor a leasemonger, nor an vsurer, nor a piller, or poller of the poore, nor a false purchaser.
nor a fine taker, nor a leasemonger, nor an usurer, nor a pillar, or poller of the poor, nor a false purchaser.
ccx dt j n1, ccx dt n1, ccx dt n1, ccx dt n1, cc n1 pp-f dt j, ccx dt j n1.
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In sūma, I rede not that he gatte his goodes euil, but that he spent theim all vpon his awne persone,
In sūma, I rede not that he gat his goods evil, but that he spent them all upon his awn person,
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and after his awne pleasure, and not vpō the poore, after the pleasure of God.
and After his awn pleasure, and not upon the poor, After the pleasure of God.
cc p-acp po31 d n1, cc xx p-acp dt j, p-acp dt n1 pp-f np1.
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The text saith, this man was riche, but it was to hymself, and to the world,
The text Says, this man was rich, but it was to himself, and to the world,
dt n1 vvz, d n1 vbds j, cc-acp pn31 vbds pc-acp px31, cc p-acp dt n1,
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and altogether after the worldly estimaciō, and alone afore the worlde and worldly men, but he was a very miser and poore begger,
and altogether After the worldly estimation, and alone afore the world and worldly men, but he was a very miser and poor beggar,
cc av p-acp dt j n1, cc av-j p-acp dt n1 cc j n2, cc-acp pns31 vbds dt j n1 cc j n1,
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before God and all godly men.
before God and all godly men.
c-acp np1 cc d j n2.
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Here ye haue heard of this rich man, in what felicitie and pleasure, he ledde his life,
Here you have herd of this rich man, in what felicity and pleasure, he led his life,
av pn22 vhb vvn pp-f d j n1, p-acp r-crq n1 cc n1, pns31 vvd po31 n1,
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how that he was compted happie and fortunate, emong all other here, and as he liued honourably,
how that he was counted happy and fortunate, among all other Here, and as he lived honourably,
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so he died to the world honorably, and was buried honorably.
so he died to the world honorably, and was buried honorably.
av pns31 vvd p-acp dt n1 av-j, cc vbds vvn av-j.
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All his life was honorable, euen vnto the very graue, but to what honor he came afterward beyng dedde ye shall heare hereafter.
All his life was honourable, even unto the very graven, but to what honour he Come afterwards being dead you shall hear hereafter.
av-d po31 n1 vbds j, av p-acp dt j n1, cc-acp p-acp q-crq n1 pns31 vvd av vbg j pn22 vmb vvi av.
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First, ye shal heare of the poore begger Lazarus life howe miserably he liued, in a worldly respect:
First, you shall hear of the poor beggar Lazarus life how miserably he lived, in a worldly respect:
ord, pn22 vmb vvi pp-f dt j n1 np1 n1 c-crq av-j pns31 vvd, p-acp dt j n1:
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as it foloweth in the text.
as it Followeth in the text.
c-acp pn31 vvz p-acp dt n1.
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And there was a certein begger, named Lazarus, whiche laie at his gate full of sores, desiryng to be refreshed with the cromes, whiche fel from the riche mannes borde,
And there was a certain beggar, nam Lazarus, which lay At his gate full of sores, desiring to be refreshed with the cromes, which fell from the rich Man's board,
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and no man gaue vnto hym, the dogges came also and licked his sores. Nowe herken here of this poore beggers life.
and no man gave unto him, the Dogs Come also and licked his sores. Now harken Here of this poor beggars life.
cc dx n1 vvd p-acp pno31, dt n2 vvd av cc vvd po31 n2. av vvb av pp-f d j ng1 n1.
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There was a certain begger named Lazarus, a man as farre drouned in miserie, as the riche man was in felicitie:
There was a certain beggar nam Lazarus, a man as Far drowned in misery, as the rich man was in felicity:
pc-acp vbds dt j n1 vvn np1, dt n1 c-acp av-j vvn p-acp n1, c-acp dt j n1 vbds p-acp n1:
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this manne was not onely poore and a begger, but also a miserable begger, as far out of monnes reputacion,
this man was not only poor and a beggar, but also a miserable beggar, as Far out of monnes reputation,
d n1 vbds xx av-j j cc dt n1, cc-acp av dt j n1, c-acp av-j av pp-f ng1 n1,
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as the riche man was in estimaciō. This man was as poore in lackyng, as the other was riche in hauyng.
as the rich man was in estimation. This man was as poor in lacking, as the other was rich in having.
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This man lacked, euen verie necessaries, where as the other abunded in superfluousnes.
This man lacked, even very necessaries, where as the other abunded in superfluousnes.
d n1 vvd, av j n2-j, c-crq c-acp dt j-jn vvn p-acp n1.
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This miser (as the worlde taketh misers) had neither house nor home, neither coate nor goune, he lacked neither sores nor hūger, who would not saie, that he was moste vnhappie of all other, that euer liued in the worlde? Who would saie that doth cōsider, bothe these mennes lifes, that is to say, this riche mannes life,
This miser (as the world Takes misers) had neither house nor home, neither coat nor gown, he lacked neither sores nor hunger, who would not say, that he was most unhappy of all other, that ever lived in the world? Who would say that does Consider, both these men's life's, that is to say, this rich Man's life,
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& the poore beggers life, but that the riche manne was euen a verie paterne, full of felicitie,
& the poor beggars life, but that the rich man was even a very pattern, full of felicity,
cc dt j ng1 n1, cc-acp cst dt j n1 vbds av-j dt j n1, j pp-f n1,
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and the begger a paterne of very misery. Thone was riche, the other a beggar and poore, the one had abundance of all thynges and the other the lacke of all thynges.
and the beggar a pattern of very misery. Thone was rich, the other a beggar and poor, the one had abundance of all things and the other the lack of all things.
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The one had to many houses, & the other neuer a one. Thone had to much meate and drinke,
The one had to many houses, & the other never a one. Thone had to much meat and drink,
dt pi vhd p-acp d n2, cc dt n-jn av dt crd. crd vhn p-acp d n1 cc vvi,
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and the other neuer a whit. The one was sound and mery and the other sicke and sorie.
and the other never a whit. The one was found and merry and the other sick and sorry.
cc dt n-jn av dt n1. dt pi vbds j cc j cc dt n-jn j cc j.
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The one was all to well clothed: and the other all together naked. Here a man maie se a liuely exāple of worldly felicitie & of worldly misery.
The one was all to well clothed: and the other all together naked. Here a man may see a lively Exampl of worldly felicity & of worldly misery.
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What man seyng & consideryng, bothe these mēnes lifes, but would saie, thone wer altogether happie,
What man sing & considering, both these men's life's, but would say, thone were altogether happy,
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& thother altogether vnhappy The state of this riche man is highly estemed, with all that be but men,
& tother altogether unhappy The state of this rich man is highly esteemed, with all that be but men,
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and a lonely worldly men, and yet it is nothyng lesse, then so estemed of God, & godly men.
and a lonely worldly men, and yet it is nothing less, then so esteemed of God, & godly men.
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As our sauior Christ saith in Luke.xvi. chap. That that is highly estemed emōgmen: is abhominable in the sight of god.
As our Saviour christ Says in Luke xvi chap. That that is highly esteemed emongmen: is abominable in the sighed of god.
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He saith not onely it is litle or lightly set by, in the sight of God,
He Says not only it is little or lightly Set by, in the sighed of God,
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but it is abhominable in the sight of god. Marke here, that all honors, all dignities, all promocions, all offices, & al riches, whiche,
but it is abominable in the sighed of god. Mark Here, that all honours, all dignities, all promotions, all Offices, & all riches, which,
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although thei be neuer so highly estemed in the worlde of worldly men:
although they be never so highly esteemed in the world of worldly men:
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if thei bee not rightly vsed, vnto the honor of God, and charitably ordered, to the commoditie and wealthe of Goddes people, the state of theim that possesse theim:
if they be not rightly used, unto the honour of God, and charitably ordered, to the commodity and wealth of Goddess people, the state of them that possess them:
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although it bee in the sight of menne, highly estemed and honourable, in the sight of GOD and Godly menne, is bothe horrible & abhominable.
although it be in the sighed of men, highly esteemed and honourable, in the sighed of GOD and Godly men, is both horrible & abominable.
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What shall wee then saie? Shall thynges of this present worlde, continue still in their estimacion, in another world also,
What shall we then say? Shall things of this present world, continue still in their estimation, in Another world also,
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as menne esteme theim here, whether thei bee good or bad? This matter is clerely set furthe, to all mennes iyes that will see, in this present Parable, of this riche manne, and poore Lazarus.
as men esteem them Here, whither they be good or bad? This matter is clearly Set forth, to all men's eyes that will see, in this present Parable, of this rich man, and poor Lazarus.
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Consider the ende of those twoo persones, and then ye shall see, and that euidently, that the matter is farre otherwise.
Consider the end of those twoo Persons, and then you shall see, and that evidently, that the matter is Far otherwise.
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Sodeinly, death comming, turneth ye matter vpside doune.
Suddenly, death coming, turns you matter upside down.
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Death commyng to the riche man, maketh an ende of all his felicitie & pleasure, wherin he was thought to be so happie.
Death coming to the rich man, makes an end of all his felicity & pleasure, wherein he was Thought to be so happy.
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Death on the other side, commyng to this poore man, is the ende of all sorowes and miseries.
Death on the other side, coming to this poor man, is the end of all sorrows and misery's.
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O that the world, whiche is so blinded in worldly vanities: would cōsider this thyng bothe hartly and earnesty.
O that the world, which is so blinded in worldly vanities: would Consider this thing both heartily and earnesty.
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Then men should not be so forgetful, and so litle remember the state, that is to come in another worlde.
Then men should not be so forgetful, and so little Remember the state, that is to come in Another world.
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It is not for naught, that that good man, Iesus the sonne of Siracke in his boke, whiche is called Ecclesiasticus, in the.vij. Chapit.
It is not for nought, that that good man, Iesus the son of Sirach in his book, which is called Ecclesiasticus, in the vij Chapit.
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doth warne euery man of this thyng, saiyng: Sonne, remēber thy last ende, and thou shalt neuer doo amisse.
does warn every man of this thing, saying: Son, Remember thy last end, and thou shalt never do amiss.
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The lacke of this remembran̄ce in tyme, is the cause, that so many menne go to the deuill.
The lack of this remembrance in time, is the cause, that so many men go to the Devil.
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If that we would, earnestly and often remēber, what is to come in another worlde,
If that we would, earnestly and often Remember, what is to come in Another world,
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after this present life, we should neuer so forget, (as we now doo) neither our duetie to God, nor yet to our neighbour.
After this present life, we should never so forget, (as we now do) neither our duty to God, nor yet to our neighbour.
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We should not set so muche by worldly vanities as we do:
We should not Set so much by worldly vanities as we do:
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we should not so lightly regard heauenly and eternall thynges, and so highly esteme worldly thynges as we do.
we should not so lightly regard heavenly and Eternal things, and so highly esteem worldly things as we do.
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Remember therfore thy last ende, and what thy state shalbee after this present life.
remember Therefore thy last end, and what thy state shalbe After this present life.
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Remember (I saie, yea, bothe earnestly and oftē, and that remembraunce shall cause thee to exchue vice,
remember (I say, yea, both earnestly and often, and that remembrance shall cause thee to Eschew vice,
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and to folowe and embrace vertue.
and to follow and embrace virtue.
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Beware by thexample of this riche man, whiche delighted and had somuche pleasure, that he thought not once of deathe,
Beware by Exampl of this rich man, which delighted and had So much pleasure, that he Thought not once of death,
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and of his state after deathe.
and of his state After death.
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And therefore is he nowe, (although to late) taught with his awne dampnacion, to teache other in tyme, by his example, the waie to saluacion.
And Therefore is he now, (although to late) taught with his awn damnation, to teach other in time, by his Exampl, the Way to salvation.
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He was so full of richesse, that he had no regard to pouertie. He had somuch wealth, that he regarded nothyng at all poore mennes miserie.
He was so full of richesse, that he had no regard to poverty. He had So much wealth, that he regarded nothing At all poor men's misery.
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Poore Lazarus desired no deinties, but onely to releue his hunger, with the cromes or scrappes, that were lefte at this riche manne's table,
Poor Lazarus desired no dainties, but only to relieve his hunger, with the cromes or scraps, that were left At this rich manne's table,
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but no man gaue vnto him.
but no man gave unto him.
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By like there was an vncharitable house, that neither one nor other, could finde in his harte, to geue this begger some almose.
By like there was an uncharitable house, that neither one nor other, could find in his heart, to give this beggar Some almose.
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I doubt not, but euery manne within the dores had to muche, euē dogges and all.
I doubt not, but every man within the doors had to much, even Dogs and all.
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But there was nothyng without the doores, for the poore nedy and hungrie, but hunger and small ease.
But there was nothing without the doors, for the poor needy and hungry, but hunger and small ease.
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Yea, the very dogges were more mercifull, then either their maister, or maistres, or houshold for thei delte their almose vpon hym.
Yea, the very Dogs were more merciful, then either their master, or masters, or household for they dealt their almose upon him.
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The dogges (saith the text) came and licked his sores. Suche maister, suche seruauntes, is commonly sene.
The Dogs (Says the text) Come and licked his sores. Suche master, such Servants, is commonly seen.
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This man was altogether liberall, yea, prodigall vpon hymself and his, after his awne luste and pleasure:
This man was altogether liberal, yea, prodigal upon himself and his, After his awn lust and pleasure:
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but concernyng the poore nedy, and Goddes lust and pleasure, he was euē a very starke nigard.
but Concerning the poor needy, and Goddess lust and pleasure, he was even a very stark niggard.
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Well, this man liued here all in his felicitie, and so did poore Lazarus, euen in his miserie.
Well, this man lived Here all in his felicity, and so did poor Lazarus, even in his misery.
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But nowe commeth death (as I haue saied) and turneth all topsie turuie. It foloweth in the texte.
But now comes death (as I have said) and turns all topsy turuie. It Followeth in the text.
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And it fortuned, that the begger died, and was caried by the angels into Abrahams bosome.
And it fortuned, that the beggar died, and was carried by the Angels into Abrahams bosom.
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It chaūced (saieth the texte) that the begger died.
It chanced (Saith the text) that the beggar died.
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That begger (I saie) that no mā regarded whiles he liued, but god shewed howe muche he regarded hym, in that that his angelles brought him in to Abrahams bosome.
That beggar (I say) that no man regarded while he lived, but god showed how much he regarded him, in that that his Angels brought him in to Abrahams bosom.
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The riche man wold not once vouchsafe, to take hym into his house, to releue hym,
The rich man would not once vouchsafe, to take him into his house, to relieve him,
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but god doth vouchsafe to take hym, to suche a place, where is euerlastyng felicitie & glory.
but god does vouchsafe to take him, to such a place, where is everlasting felicity & glory.
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Let vs consider, what maner of departing had Lazarus frō this world Death to this good and godly begger yea, to all godly men, is a greate benefite.
Let us Consider, what manner of departing had Lazarus from this world Death to this good and godly beggar yea, to all godly men, is a great benefit.
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For it deliuereth all suche, from innumerable euils, euē as it wer men that had been long in a sharpe prison, from greate affliccion, to great refreshyng.
For it Delivereth all such, from innumerable evils, even as it were men that had been long in a sharp prison, from great affliction, to great refreshing.
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Therefore it is no pein nor miserie, for a good and godly man to die.
Therefore it is no pein nor misery, for a good and godly man to die.
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For to hym death is the very way and passage, to euerlastyng ioye and high felicitie.
For to him death is the very Way and passage, to everlasting joy and high felicity.
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This poore man is ded (saith the text).
This poor man is dead (Says the text).
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He is ded I graunt, but not so dedde, or with suche a death, as the wicked men vse to die,
He is dead I grant, but not so dead, or with such a death, as the wicked men use to die,
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but after another fashion, of the whiche the holy man Iob, the. Lxvi Chap. speaketh on saiyng:
but After Another fashion, of the which the holy man Job, the. Lxvi Chap. speaks on saying:
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The death of his sainctes (saith he) is very precious in the lordes sight This poore Lazarus soule was caried, not of one Angell,
The death of his Saints (Says he) is very precious in the Lords sighed This poor Lazarus soul was carried, not of one Angel,
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but of many saieth the text.
but of many Saith the text.
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Whether did thei cary it? Into Abrahams bosome, that is, in to euerlastyng ioye & rest in the lorde.
Whither did they carry it? Into Abrahams bosom, that is, in to everlasting joy & rest in the lord.
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Whiche place, some men call Paradise, after Christes saiyng to the thefe hangyng on his right hand, whiche desired hym, to haue hym in his remembraunce, whē he should come into his kyngdome, Luke.xxiij. where Christe saith vnto him:
Which place, Some men call Paradise, After Christ's saying to the thief hanging on his right hand, which desired him, to have him in his remembrance, when he should come into his Kingdom, Lycia xxiij where Christ Says unto him:
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this daie shalt thou be with me in Paradise.
this day shalt thou be with me in Paradise.
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Some call this place the hande of the Lorde, as it is written in the.iij. Chap. of the boke of Sapiēce.
some call this place the hand of the Lord, as it is written in the iij Chap. of the book of Sapience.
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The soules of the righteous are in the hande of the Lorde.
The Souls of the righteous Are in the hand of the Lord.
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Marke here, that although mencion is made, that the soules of good, godly, & righteous persones, be safe enough, either in Abrahams bosome, in Paradise, in the hande of the Lorde, or in heauen.
Mark Here, that although mention is made, that the Souls of good, godly, & righteous Persons, be safe enough, either in Abrahams bosom, in Paradise, in the hand of the Lord, or in heaven.
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And I doubte not but that thei haue, suche glory and felicitie: as.
And I doubt not but that they have, such glory and felicity: as.
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S. Paule to the Cori. speaketh of in the.i. Epistle the.ij. Chap. saiyng, that mannes iye hath not seen,
S. Paul to the Cori. speaks of in the i Epistle the ij Chap. saying, that Man's lie hath not seen,
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and theare hath not heard, neither haue entered into the hart of man, the thynges whiche God hath prepared for them that loue him.
and there hath not herd, neither have entered into the heart of man, the things which God hath prepared for them that love him.
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But to tell you what glory thei haue what thei do, and where thei be: I can nomore tel, then the scripture telleth.
But to tell you what glory they have what they do, and where they be: I can No more tell, then the scripture Telleth.
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(7) part (DIV2)
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I let God alone with all suche secretes, as Christe, his Apostles, and the prophetes, hath not reueled and made manifest to vs in holy scripture.
I let God alone with all such secrets, as Christ, his Apostles, and the Prophets, hath not revealed and made manifest to us in holy scripture.
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(7) part (DIV2)
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Now I doubt not but Abrahames bosome, is the place wherin all the elected and chosen of God, whiche doo truely folowe Abrahams faith, do rest in.
Now I doubt not but Abrahames bosom, is the place wherein all the elected and chosen of God, which do truly follow Abrahams faith, do rest in.
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(7) part (DIV2)
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But nowe where that place is, I knowe not, and therfore I will not go about to determyne a thyng that I knowe not.
But now where that place is, I know not, and Therefore I will not go about to determine a thing that I know not.
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(7) part (DIV2)
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Lette vs not bee muche carefull, where that place is, but rather let vs bee carefull, how wee shall come thether.
Let us not be much careful, where that place is, but rather let us be careful, how we shall come thither.
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(7) part (DIV2)
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427
There was neuer time, but that God had appoyncted a place for his elected to rest in.
There was never time, but that God had appointed a place for his elected to rest in.
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(7) part (DIV2)
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428
Afore Christes commyng, that place was called, the bosome of Abraham: but now it is called heauen, the house of the eternall father, as.
Afore Christ's coming, that place was called, the bosom of Abraham: but now it is called heaven, the house of the Eternal father, as.
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(7) part (DIV2)
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429
S. Paule witnesseth in his.ij Epistle, the.v. Chap to the Cori. For we knowe (saieth he) that if our yearthy mansion of this dwellyng wer destroyed, we haue a buyldyng of God,
S. Paul Witnesseth in his ij Epistle, the v Chap to the Cori. For we know (Saith he) that if our yearthy mansion of this Dwelling were destroyed, we have a building of God,
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(7) part (DIV2)
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430
an habitacion, not made with handes but eternall in heauen. Also Christ in Ihō.xiiij. speakyng of the same thyng, saieth:
an habitation, not made with hands but Eternal in heaven. Also christ in Ihō xiiij speaking of the same thing, Saith:
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(7) part (DIV2)
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In my fathers house there bee many dwellyng places.
In my Father's house there be many Dwelling places.
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(7) part (DIV2)
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And the same Christ safeth also in Ihou.xii. Where I am (saith he) there shal my minister bee also.
And the same christ safeth also in Jhou xii Where I am (Says he) there shall my minister be also.
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(7) part (DIV2)
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433
Paule also in his Epistle to the Philippians the.i. Cha. Desireth to bee losed, and to bee with Christe.
Paul also in his Epistle to the Philippians the i Cha. Desires to be losed, and to be with Christ.
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(7) part (DIV2)
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434
Now here ye haue hard thende of this poore begger, beyng righteous before God, what came to hym after his deth and departyng frō his body.
Now Here you have hard The end of this poor beggar, being righteous before God, what Come to him After his death and departing from his body.
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(7) part (DIV2)
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435
Although he were of no reputacion before the worlde, yet he was highly regarded before God.
Although he were of no reputation before the world, yet he was highly regarded before God.
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(7) part (DIV2)
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In this good poore man, beyng in the sight of God righteous: all good, godly, and righteous poore beggers, and men of small reputaciō, make greate comfort,
In this good poor man, being in the sighed of God righteous: all good, godly, and righteous poor beggars, and men of small reputation, make great Comfort,
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(7) part (DIV2)
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437
vnto whom the ioye & felicitie of the life to come, shal recompense the sorowe and miserie, that is in this life all comen and past.
unto whom the joy & felicity of the life to come, shall recompense the sorrow and misery, that is in this life all come and passed.
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(7) part (DIV2)
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438
Here ye heard of Lazarus death, and what chanced vnto him after his deth. Now shall ye heare of the riche mannes death.
Here you herd of Lazarus death, and what chanced unto him After his death. Now shall you hear of the rich Man's death.
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(7) part (DIV2)
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439
Why? do suche men die, as well as poore men doo? So well? No God knoweth, thei die all doubtles,
Why? do such men die, as well as poor men do? So well? No God Knoweth, they die all doubtless,
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(7) part (DIV2)
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but how well thei die, and how well cometh to thē after their death, marke well this parable, and ye shall know. It foloweth in the parable.
but how well they die, and how well comes to them After their death, mark well this parable, and you shall know. It Followeth in the parable.
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(7) part (DIV2)
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441
The rich man also died and was buried.
The rich man also died and was buried.
dt j n1 av vvn cc vbds vvn.
(7) part (DIV2)
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442
Is he ded in deede? How chaunced he died? It was not (I truste) for lacke of clothes? For he had to many.
Is he dead in deed? How chanced he died? It was not (I trust) for lack of clothes? For he had to many.
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(7) part (DIV2)
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443
It was not for lacke of meate and drynke, for he had to muche.
It was not for lack of meat and drink, for he had to much.
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(7) part (DIV2)
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Why? will not gay and costly clothes & delicate meates, kepe men from death? No, rather I feare me thei help men to death.
Why? will not gay and costly clothes & delicate Meats, keep men from death? No, rather I Fear me they help men to death.
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(7) part (DIV2)
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Then I se that neither costly araye, nor delicate fare, nor abundaunce of goodes, nor excellencie of dignities,
Then I see that neither costly array, nor delicate fare, nor abundance of goods, nor excellency of dignities,
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(7) part (DIV2)
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446
nor greatnes in office, nor yet noblenesse of birthe: will kepe any man from death.
nor greatness in office, nor yet nobleness of birth: will keep any man from death.
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(7) part (DIV2)
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For as sone dieth the riche man with his riches, and his costly raiment, and with his delicate fare,
For as soon Dieth the rich man with his riches, and his costly raiment, and with his delicate fare,
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(7) part (DIV2)
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as the poore manne with his pouertie, course raimēt, and homely fare.
as the poor man with his poverty, course raiment, and homely fare.
c-acp dt j n1 p-acp po31 n1, n1 n1, cc j n1.
(7) part (DIV2)
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Assone die thei in dignities and greate Offices, as other that haue none of them bothe.
As soon die they in dignities and great Offices, as other that have none of them both.
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(7) part (DIV2)
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450
Assone dieth the noble, as the base borne.
As soon Dieth the noble, as the base born.
av vvz dt j, c-acp dt j vvn.
(7) part (DIV2)
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451
Assone dieth the Prelate, as the Pulter, as sone dieth the prieste as the clerke. &c. For as Paule saieth to the Hebrues, ix. Chapiter.
As soon Dieth the Prelate, as the Pulter, as soon Dieth the priest as the clerk. etc. For as Paul Saith to the Hebrews, ix. Chapter.
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(7) part (DIV2)
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452
It is appoyncted vnto al men, that thei shall once die. And the olde saiyng is true:
It is appointed unto all men, that they shall once die. And the old saying is true:
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(7) part (DIV2)
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453
There is nothyng more certain then death, but there is nothyng more vncertain, then thoure of death. Now to the text again.
There is nothing more certain then death, but there is nothing more uncertain, then thoure of death. Now to the text again.
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(7) part (DIV2)
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The riche also died. &c. Why? Is he dedde that promised hymself so long tyme to liue? He is dedde.
The rich also died. etc. Why? Is he dead that promised himself so long time to live? He is dead.
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(7) part (DIV2)
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455
But is he dedde in deede? Yea truly.
But is he dead in deed? Yea truly.
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(7) part (DIV2)
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456
What shall we then saie? what? Mary if he wer, as many of our riche menne be now a daies, I knowe what men bee wont to saie, I would not that thei should so saye.
What shall we then say? what? Mary if he were, as many of our rich men be now a days, I know what men be wont to say, I would not that they should so say.
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(7) part (DIV2)
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457
What (I praie thee) bee thei wont to saie, when suche riche coueteous men die? What? Euen thus plumpe out.
What (I pray thee) be they wont to say, when such rich covetous men die? What? Eve thus plump out.
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(7) part (DIV2)
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458
The deuill in hell be with theim.
The Devil in hell be with them.
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(7) part (DIV2)
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459
Let theim gesse again, if thei had saied so when this riche man died, and had layed any wager on it, it maie fortune thei should haue won.
Let them guess again, if they had said so when this rich man died, and had laid any wager on it, it may fortune they should have wone.
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(7) part (DIV2)
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460
But what shal we saie? God haue mercy on his soule that wer but lost labor.
But what shall we say? God have mercy on his soul that were but lost labour.
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(7) part (DIV2)
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For God wil haue no mercie vpon theim that be in hell. For scripture saieth: in hell is no redempcion.
For God will have no mercy upon them that be in hell. For scripture Saith: in hell is no redemption.
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(7) part (DIV2)
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What shall I saie, God haue mercie on poore Lazarus soule? That also is lost labor,
What shall I say, God have mercy on poor Lazarus soul? That also is lost labour,
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(7) part (DIV2)
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for God hath mercie on him all redy.
for God hath mercy on him all ready.
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(7) part (DIV2)
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It is now past God haue mercy of all christen soules matter, when men de departed all redy.
It is now past God have mercy of all christian Souls matter, when men de departed all ready.
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(7) part (DIV2)
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465
Praie here, and that in time, for to praie when men be ded, it is to late. It foloweth in the text. And was buried.
Pray Here, and that in time, for to pray when men be dead, it is to late. It Followeth in the text. And was buried.
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(7) part (DIV2)
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What matter was this, that he was buried.
What matter was this, that he was buried.
q-crq n1 vbds d, cst pns31 vbds vvn.
(7) part (DIV2)
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It is a matter, for we read nothyng of Lazarus buriyng, and yet I doubte not but that he was buried.
It is a matter, for we read nothing of Lazarus burying, and yet I doubt not but that he was buried.
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(7) part (DIV2)
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468
Here is mencion made of this riche mannes buriyng:
Here is mention made of this rich Man's burying:
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(7) part (DIV2)
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469
by that is signified, that his buriall was like, as al his like was compted, that is moste honorable and I doubt not,
by that is signified, that his burial was like, as all his like was counted, that is most honourable and I doubt not,
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(7) part (DIV2)
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but so was his buriall also.
but so was his burial also.
cc-acp av vbds po31 n1 av.
(7) part (DIV2)
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Moreouer, I doubte not but this riche man, had Diriges, Masses, Trintals, and priestes enough to saie Masses for hym.
Moreover, I doubt not but this rich man, had Dirges, Masses, Trinitals, and Priests enough to say Masses for him.
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(7) part (DIV2)
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472
He neither lacked singyng nor ringing, chimyng nor tollyng, if suche thynges were vsed in those daies.
He neither lacked singing nor ringing, chimyng nor tolling, if such things were used in those days.
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(7) part (DIV2)
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473
I doubt not but ther wer at his buriall, all the foure orders of Friers, with al the religious men and women, that could bee gotten for money.
I doubt not but there were At his burial, all the foure order of Friars, with all the religious men and women, that could be got for money.
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(7) part (DIV2)
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There wer also many mourners with whoodes & blacke gounes, with many a dri• … ye more,
There were also many mourners with whoodes & black gounes, with many a dri• … you more,
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(7) part (DIV2)
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and so he was brought into the yearth moste honourrably.
and so he was brought into the earth most honourrably.
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(7) part (DIV2)
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476
But poore Lazarus lacked us more but al this pomp• and glory ▪ 〈 ◊ 〉 he lacked not euerlastyng glory ▪ 〈 ◊ 〉 had not this riche manne with all his trinkettes, wrought and dooen so honourably, euerlastyng felicitie? Nor, ware that,
But poor Lazarus lacked us more but all this pomp• and glory ▪ 〈 ◊ 〉 he lacked not everlasting glory ▪ 〈 ◊ 〉 had not this rich man with all his trinkettes, wrought and done so honourably, everlasting felicity? Nor, ware that,
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(7) part (DIV2)
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477
for that is gottē with 〈 ◊ 〉 suche trōpery ▪ But where is he then? Where? Mary euen where he should be,
for that is got with 〈 ◊ 〉 such trompery ▪ But where is he then? Where? Mary even where he should be,
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(7) part (DIV2)
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& where he sought in all his whole life for to be: Where is that? Euer in hell: for so saieth the text.
& where he sought in all his Whole life for to be: Where is that? Ever in hell: for so Saith the text.
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(7) part (DIV2)
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What man, is al that ringyng and singyng, al that Massyng & dirigyng, with crouchyng and kneelyng, with that bitter weapyng and wailyng, with the Churche hangyng and greate offeryng, al together loste? Yea truely; all was lost to hym. For whosoeuer founde aught; he found naught.
What man, is all that ringing and singing, all that Within & dirigyng, with crouching and kneeling, with that bitter weeping and wailing, with the Church hanging and great offering, all together lost? Yea truly; all was lost to him. For whosoever found aught; he found nought.
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(7) part (DIV2)
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480
Perchaunce ye wil say there were no suche thynges at that tyme, as is now vsed.
Perchance you will say there were no such things At that time, as is now used.
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(7) part (DIV2)
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I answere, although there were no suche thynges, at that tyme vsed, yet I doubt not but there was then,
I answer, although there were no such things, At that time used, yet I doubt not but there was then,
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(7) part (DIV2)
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as pratie deuices deuised by the Clergie, and receiued of the laitie, as wee haue seen in tymes past,
as pratie devices devised by the Clergy, and received of the laity, as we have seen in times past,
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(7) part (DIV2)
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and yet maie se, so that we wil se it.
and yet may see, so that we will see it.
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(7) part (DIV2)
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See ye not what pratie trickes bee in our this moste knowyng tyme conueighed into the blessed Communion for to get money withall? Now let vs returne again to this riche man,
See you not what pratie tricks be in our this most knowing time conveyed into the blessed Communion for to get money withal? Now let us return again to this rich man,
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(7) part (DIV2)
7
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thus honorably buried, and so semeth vnto vnknowyng people of the worlde, to be in no worse state in another world,
thus honorably buried, and so Seemeth unto unknowing people of the world, to be in no Worse state in Another world,
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(7) part (DIV2)
7
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then he was in this world. But it wil bee founde farre otherwise, when the truthe is knowen.
then he was in this world. But it will be found Far otherwise, when the truth is known.
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(7) part (DIV2)
7
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¶ Here endeth the third part of this Sermon.
¶ Here Endeth the third part of this Sermon.
¶ av vvz dt ord n1 pp-f d n1.
(7) part (DIV2)
7
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IT foloweth in the text:
IT Followeth in the text:
pn31 vvz p-acp dt n1:
(8) part (DIV2)
8
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And beyng in hell in tormentes, he lift vp his iyes, and sawe Abraham a farre of,
And being in hell in torments, he lift up his eyes, and saw Abraham a Far of,
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(8) part (DIV2)
8
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and Lazarus in his bosome, and he cried and said:
and Lazarus in his bosom, and he cried and said:
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(8) part (DIV2)
8
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father Abraham haue mercie on me, and send Lazarus that he maie dippe the tippe of his finger in water,
father Abraham have mercy on me, and send Lazarus that he may dip the tip of his finger in water,
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(8) part (DIV2)
8
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and coole my tongue, for I am tormented in this flambe. But Abraham saied:
and cool my tongue, for I am tormented in this flambe. But Abraham said:
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(8) part (DIV2)
8
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sonne remember that thou in thy life tyme, receiuedest thy pleasure, and contrarywise Lazarus receiued pain,
son Remember that thou in thy life time, receiuedest thy pleasure, and contrariwise Lazarus received pain,
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(8) part (DIV2)
8
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but now he is cōforted, and thou art punished.
but now he is comforted, and thou art punished.
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(8) part (DIV2)
8
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495
Ye haue heard here afore, how honourably this rich man (to the worlde) led his life, died and was also honorably buried.
You have herd Here afore, how honourably this rich man (to the world) led his life, died and was also honorably buried.
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(8) part (DIV2)
8
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Now his honor is turned to horror, his prosperous state, to an vnluckie state.
Now his honour is turned to horror, his prosperous state, to an unlucky state.
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(8) part (DIV2)
8
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He liued here in all delicacie and pleasures, but he leadeth his life now in all miseries and paines.
He lived Here in all delicacy and pleasures, but he leads his life now in all misery's and pains.
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(8) part (DIV2)
8
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Let vs consider out of the texte here, in what miserable case this riche man is comen into nowe,
Let us Consider out of the text Here, in what miserable case this rich man is come into now,
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(8) part (DIV2)
8
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499
after all his felicitie, and pleasure taken in this worlde.
After all his felicity, and pleasure taken in this world.
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(8) part (DIV2)
8
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First, he is cast into hell, whiche is a place for the that are perpetually dāpned, in whiche place, there is no hope of any deliuery or saluacion.
First, he is cast into hell, which is a place for thee that Are perpetually dampened, in which place, there is no hope of any delivery or salvation.
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(8) part (DIV2)
8
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Furthermore, in that helle he is tormenred with firie flambes.
Furthermore, in that hell he is tormenred with firy flames.
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(8) part (DIV2)
8
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502
We read no lesse written by Esate the Prophete, in his.lxvi. chap. Their wormes (saith he) shal not die,
We read no less written by Estate the Prophet, in his lxvi chap. Their worms (Says he) shall not die,
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(8) part (DIV2)
8
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neither shall their fire bee quenched, and all fleshe shall abhorre thē. Christ saieth also in Matthewe.xiij. Chapi.
neither shall their fire be quenched, and all Flesh shall abhor them. christ Saith also in Matthew xiij Chapter.
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(8) part (DIV2)
8
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Thei shall cast theim into a furnes of fire, there shalbe wailyng, & gnashing of tethe.
They shall cast them into a furnes of fire, there shall wailing, & gnashing of teeth.
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(8) part (DIV2)
8
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505
Yet more, this riche mā seeth sette before his iyes, poore Lazarus, whom in tymes paste, he did nothyng regard, in greate and perpetuall felicitie.
Yet more, this rich man sees Set before his eyes, poor Lazarus, whom in times past, he did nothing regard, in great and perpetual felicity.
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(8) part (DIV2)
8
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This is no litle pain to thē that be dampned, to se them that were nothyng, in comparison to them,
This is no little pain to them that be dampened, to see them that were nothing, in comparison to them,
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(8) part (DIV2)
8
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now so to be in perpetuall pleasure, and them selfes in perpetuall pain, & al through their awne folie.
now so to be in perpetual pleasure, and them selves in perpetual pain, & all through their awn folly.
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(8) part (DIV2)
8
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Furthermore, this riche manne is driuen to that nede, through his exceding pain, to begge of him, to whom in his life, he would not once vouchsafe to geue the crōmes of his table. He saith;
Furthermore, this rich man is driven to that need, through his exceeding pain, to beg of him, to whom in his life, he would not once vouchsafe to give the crommes of his table. He Says;
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(8) part (DIV2)
8
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send Lazarus that he may dippe the tippe of his finger in water, and coole my tongue,
send Lazarus that he may dip the tip of his finger in water, and cool my tongue,
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(8) part (DIV2)
8
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510
for I am tormented in this flambe. This is the very iudgement of God: whereby the pride and stoutnesse of suche men, are wont to be punished withall.
for I am tormented in this flambe. This is the very judgement of God: whereby the pride and stoutness of such men, Are wont to be punished withal.
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(8) part (DIV2)
8
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511
For thei whiche were in plentie, and felicitie:
For they which were in plenty, and felicity:
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(8) part (DIV2)
8
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512
contempned poore s•ly soules in their misery and beggarie, not hauyng pitie vpon thein to helpe them,
contemned poor s•ly Souls in their misery and beggary, not having pity upon thein to help them,
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(8) part (DIV2)
8
Image 36
513
but thei despised theim and iudged thē not worthy to their companie.
but they despised them and judged them not worthy to their company.
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(8) part (DIV2)
8
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514
These mē thus doyng, doeth finde no lesse at Goddes hande, and that by the right iudgemēt of God, bee brought to suche extreme necessitie and high miserie, that thei would thanke God with al their hartes, that those men, whom thei contēpned and sette so litle by, would now vouchsafe once to geue theim one familiar countenaunce,
These men thus doing, doth find no less At Goddess hand, and that by the right judgement of God, be brought to such extreme necessity and high misery, that they would thank God with all their hearts, that those men, whom they contemned and Set so little by, would now vouchsafe once to give them one familiar countenance,
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(8) part (DIV2)
8
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or speake vnto the one familiar worde.
or speak unto the one familiar word.
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(8) part (DIV2)
8
Image 36
516
It is (I saie) the very ordinaunce of God, that thei shalbee measured with the same measure, that thei measured other withal for so saieth Christe in Matthewes Gospell. vil. Chapi.
It is (I say) the very Ordinance of God, that they shalbe measured with the same measure, that they measured other withal for so Saith Christ in Matthew Gospel. vil. Chapter.
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(8) part (DIV2)
8
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with what measure ye mete, with the same shal other men measure to you? There is a meruerlous equalitie in god,
with what measure you meet, with the same shall other men measure to you? There is a meruerlous equality in god,
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(8) part (DIV2)
8
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for this riche man (not withstandyng his bitter prayer) obteined not so muche at Goddes hand,
for this rich man (not withstanding his bitter prayer) obtained not so much At Goddess hand,
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(8) part (DIV2)
8
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519
as a droppe of water, because he had defiled afore a crome of bread.
as a drop of water, Because he had defiled afore a crome of bred.
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(8) part (DIV2)
8
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520
We haue here a liuely example, what thei shall finde hereafter, that now in this life doeth not prepare for theimselfes frendes of the wicked Mammon, that whē thei shalbe takē frō their goodes whiche thei cōpt their frendes,
We have Here a lively Exampl, what they shall find hereafter, that now in this life doth not prepare for themselves Friends of the wicked Mammon, that when they shall taken from their goods which they count their Friends,
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(8) part (DIV2)
8
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and be very beggers in deede, & haue greate nede, thei shall find as this mā found, euerlastyng lackyng, & euermore beggyng.
and be very beggars in deed, & have great need, they shall find as this man found, everlasting lacking, & evermore begging.
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(8) part (DIV2)
8
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There is no begger in worse case, and a more miser, then he that euer beggeth, and neuer obteineth.
There is no beggar in Worse case, and a more miser, then he that ever beggeth, and never obtaineth.
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(8) part (DIV2)
8
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Suche shalbe all that dooeth as this man did.
Suche shall all that doth as this man did.
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(8) part (DIV2)
8
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Therfore here in tyme what remedy Christ hath found, for as many as doth beleue him, and folowe his counsaill.
Therefore Here in time what remedy christ hath found, for as many as does believe him, and follow his counsel.
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(8) part (DIV2)
8
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Luke.xvi. I saie vnto you, (saith he) make you frendes of the vnrighteous Mammon, that when ye shall haue nede, thei maie receiue you into euerlastyng habitacions.
Luke xvi I say unto you, (Says he) make you Friends of the unrighteous Mammon, that when you shall have need, they may receive you into everlasting habitations.
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(8) part (DIV2)
8
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Wil ye folowe Christes counsail? while ye be here riche, and be able to make frēdes by your riches, make them I counsail you.
Wil you follow Christ's counsel? while you be Here rich, and be able to make Friends by your riches, make them I counsel you.
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(8) part (DIV2)
8
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Geue here, and it shalbee geuen vnto you there, helpe the poore here, and thei shal help you there.
Give Here, and it shalbe given unto you there, help the poor Here, and they shall help you there.
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(8) part (DIV2)
8
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Receiue theim here, and thei shall receiue you there. Loke what ye do vnto thē here.
Receive them Here, and they shall receive you there. Look what you do unto them Here.
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(8) part (DIV2)
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shalbe doen vnto you again there, bee it good or euill:
shall done unto you again there, be it good or evil:
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(8) part (DIV2)
8
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for Christe compteth altogether, that is doen to one of his, beyng neuer so poore, to be doen vnto himself.
for Christ counteth altogether, that is done to one of his, being never so poor, to be done unto himself.
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(8) part (DIV2)
8
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531
And wher it is promised that thei (to whom ye are beneficiall here) shall receiue you into euerlastyng habitacions:
And where it is promised that they (to whom you Are beneficial Here) shall receive you into everlasting habitations:
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(8) part (DIV2)
8
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By that wee gather, that Christ of his goodnes, hath geuen the bothe goodes and aucthoritie, to dooe you good again, that haue doen theim good here.
By that we gather, that christ of his Goodness, hath given the both goods and Authority, to do you good again, that have done them good Here.
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(8) part (DIV2)
8
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Here ye se, how to be receiued of God, and how to bee abiected.
Here you see, how to be received of God, and how to be abjected.
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(8) part (DIV2)
8
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Be good therfore vnto the poore, and do to them, as ye would that thei here after, shall do vnto you.
Be good Therefore unto the poor, and do to them, as you would that they Here After, shall do unto you.
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(8) part (DIV2)
8
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And so ye doyng good vnto theim, shall dooe your self greate good, and laie vp threasure for your selfes, that neuer shall faile you.
And so you doing good unto them, shall do your self great good, and lay up treasure for your selves, that never shall fail you.
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(8) part (DIV2)
8
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536
And so dooyng here, ye shall not lacke ther. And to the text again.
And so doing Here, you shall not lack there. And to the text again.
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(8) part (DIV2)
8
Image 37
537
And beyng in hell in tormentes, he lifte vp his iyes, & saw Abraham a farre of, &c. Here are in this parable that Christ propouneth, many straunge thynges, to them that knoweth not the nature of a Parable.
And being in hell in torments, he lift up his eyes, & saw Abraham a Far of, etc. Here Are in this parable that christ propouneth, many strange things, to them that Knoweth not the nature of a Parable.
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(8) part (DIV2)
8
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538
In a Parable, there be many thynges feigned to be, that wer neuer doen: & yet maie there be muche and Godly doctrine taught by theim.
In a Parable, there be many things feigned to be, that were never done: & yet may there be much and Godly Doctrine taught by them.
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(8) part (DIV2)
8
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539
This one thyng emong many, is to be marked in euery Parable:
This one thing among many, is to be marked in every Parable:
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(8) part (DIV2)
8
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the scopt, the meanyng and thend, wherfore the parable is spoken, & all thynges in parables, must be directed to yt purpose.
the Scoped, the meaning and The end, Wherefore the parable is spoken, & all things in parables, must be directed to that purpose.
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(8) part (DIV2)
8
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541
Now in this Parable ye muste marke well, although here in the Parable, it semeth that thei that be in heauē,
Now in this Parable you must mark well, although Here in the Parable, it Seemeth that they that be in heaven,
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(8) part (DIV2)
8
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542
or in a place of saluaciō, should bothe se and talke with thē, yt be in the place of dāpitation,
or in a place of salvation, should both see and talk with them, that be in the place of dampitation,
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(8) part (DIV2)
8
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yet there is no suche thinges in deede, but we muste marke to what end christ spake this parable.
yet there is no such things in deed, but we must mark to what end Christ spoke this parable.
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(8) part (DIV2)
8
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He spake it to the Iues & in them to all vs, teachyng bothe thē and vs,
He spoke it to the Iues & in them to all us, teaching both them and us,
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(8) part (DIV2)
8
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545
how to liue in this world, yt we may liue in the world that is to come also.
how to live in this world, that we may live in the world that is to come also.
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(8) part (DIV2)
8
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546
Here is in this Parable taught, how that wee maye not iudge, after the iudgement of the worlde,
Here is in this Parable taught, how that we may not judge, After the judgement of the world,
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but after the Iudgement of God:
but After the Judgement of God:
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whiche is knowen onely in holy scriptures, neither of thynges present in this worlde, neither of thynges in the worlde to come.
which is known only in holy Scriptures, neither of things present in this world, neither of things in the world to come.
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Now once again to the text:
Now once again to the text:
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and beyng in hel in tormētes, he lift vp his iyes, and sawe Abraham &c. Here must ye note (as I haue partly told you before) that although that Christ setteth furth in this parable,
and being in hell in torments, he lift up his eyes, and saw Abraham etc. Here must you note (as I have partly told you before) that although that christ sets forth in this parable,
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as though soules departed out of this worlde, some to the place of glorie, and some to the place of miserie:
as though Souls departed out of this world, Some to the place of glory, and Some to the place of misery:
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should speake or talke one with another, yet there is no suche thyng, nor Christ meaneth no suche thyng.
should speak or talk one with Another, yet there is no such thing, nor christ means no such thing.
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But Christes meanyng is, to teach vs that bee his, and here a liue, to bee ware of suche imaginacious or saiynges,
But Christ's meaning is, to teach us that be his, and Here a live, to be aware of such imaginacious or sayings,
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as this man beyng in hell, doth saie here. For euē as Christ feigneth this man, to speake in hell:
as this man being in hell, does say Here. For even as christ feigneth this man, to speak in hell:
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euen so doth deuilish men imagin and speake in yearth supposyng suche thynges to bee true,
even so does devilish men imagine and speak in earth supposing such things to be true,
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as this man in hell doth speake, or is rather by Christ feigned to speake.
as this man in hell does speak, or is rather by christ feigned to speak.
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And ye muste note also, that like as in this mannes speakyng is signified all euill mestnes imaginacions and saiynges:
And you must note also, that like as in this Man's speaking is signified all evil mestnes Imaginations and sayings:
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so here is also to bee marked in Abrahams saiynges, Gods will and pleasure knowen in scriptures,
so Here is also to be marked in Abrahams sayings, God's will and pleasure known in Scriptures,
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for Abraham doeth speake here in the persone of god, and there is here nothyng spoken of hym,
for Abraham doth speak Here in the person of god, and there is Here nothing spoken of him,
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but that is true, and doth confute all this wicked mannes assertions & saiynges. Now let vs example the text, whiche saith:
but that is true, and does confute all this wicked Man's assertions & sayings. Now let us Exampl the text, which Says:
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he beyng in hell in tormentes, lift vp his iyes, and saw Abrahā a farre of,
he being in hell in torments, lift up his eyes, and saw Abrahā a Far of,
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and Lazarus in his bosome, and he cried and saied, father Abraham haue mercie on me,
and Lazarus in his bosom, and he cried and said, father Abraham have mercy on me,
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and send Lazarus that he maie dippe the tippe of his finger in water, and coole my tongue,
and send Lazarus that he may dip the tip of his finger in water, and cool my tongue,
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for I am tormented in this flambe. Now here is shewed the imaginacions of them, that bee in helle in pain.
for I am tormented in this flambe. Now Here is showed the Imaginations of them, that be in hell in pain.
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Thei doo consider the state that thei be in, in helle, that is in pain and misery.
They do Consider the state that they be in, in hell, that is in pain and misery.
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Thei do also consider the state of them that be in glorie and felicitie, and that doth augment their pain and miserie.
They do also Consider the state of them that be in glory and felicity, and that does augment their pain and misery.
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Thei beyng thus altogether wrapped in sorow on euery side, shew their affeccion, & desiryng relief of the same, crie to Abraham (that representeth God) for mercie,
They being thus altogether wrapped in sorrow on every side, show their affection, & desiring relief of the same, cry to Abraham (that Representeth God) for mercy,
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but altogether is in vain, because thei do it all out of due tyme. But Abraham saied:
but altogether is in vain, Because they do it all out of due time. But Abraham said:
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sonne, remember that thou in thy life tyme, receiue dost thy pleasure, and cōtrary-wise, Lazarus receiued pain,
son, Remember that thou in thy life time, receive dost thy pleasure, and contrariwise, Lazarus received pain,
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but now is he cōforted, and thou art punished.
but now is he comforted, and thou art punished.
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Here speaketh almightie God in Abrahams person, not onely to this mā but rather to all menne, that doeth as this manne did.
Here speaks almighty God in Abrahams person, not only to this man but rather to all men, that doth as this man did.
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He asketh mercie, but out of tyme.
He asks mercy, but out of time.
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He would haue helpe of Lazarus, whom when he might haue holpē, he would not help.
He would have help of Lazarus, whom when he might have helped, he would not help.
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Therfore he heareth Abraham speakyng the sentence of god to hym, saiyng:
Therefore he hears Abraham speaking the sentence of god to him, saying:
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sonne, remembre that thou in thy life. &c. God doth call men to a reare cōpt,
son, Remember that thou in thy life. etc. God does call men to a rear count,
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because thei do folowe their awne sensualitie, takyng in al thinges their awne pleasure, thei regard nothyng at all what is gods pleasure.
Because they do follow their awn sensuality, taking in all things their awn pleasure, they regard nothing At all what is God's pleasure.
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Thei care not what God would haue theim dooe, but thei regard and onely care for their awne pleasures,
They care not what God would have them do, but they regard and only care for their awn pleasures,
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and suche thynges as thei will, and haue pleasure to do. Consider also, that he calleth Abraham father, & also Abrahā calleth him sonne.
and such things as they will, and have pleasure to do. Consider also, that he calls Abraham father, & also Abrahā calls him son.
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But likewise as this man here beyng a liue and in prosperitie, regarded not Abrahā, that is to say god, any thing at al,
But likewise as this man Here being a live and in Prosperity, regarded not Abrahā, that is to say god, any thing At all,
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& he toke him not once for his father (except it wer with the mouth onely.) He loked for no helpe at his hande, he trusted not in hym,
& he took him not once for his father (except it were with the Mouth only.) He looked for no help At his hand, he trusted not in him,
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nor was for thynges receiued, thankful vnto him 〈 ◊ 〉 so doth Abrahā, that is to say god, calleth hym sōne after the same fashiō,
nor was for things received, thankful unto him 〈 ◊ 〉 so does Abrahā, that is to say god, calls him son After the same fashion,
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as he called him father, nothyng meanyg to shewe his fatherly pitie, & compassion vpon hym,
as he called him father, nothing meanyg to show his fatherly pity, & compassion upon him,
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neither doeth he make hym once partaker of any parte of his euheritaunce; but saieth:
neither doth he make him once partaker of any part of his euheritaunce; but Saith:
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Sonne, remembre that thou in thy life tyme, receiuedst thy pleasure, & contrarywise Lazarus receiued pain.
Son, Remember that thou in thy life time, Received thy pleasure, & contrariwise Lazarus received pain.
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As though he might saie, like as thou in the worlde, beeyng in high prosperitie, forgottest me, regardedst me not, haddest no trust in me to do thee good in time to come, but folowedst thyne awne pleasure;
As though he might say, like as thou in the world, being in high Prosperity, forgottest me, regardedst me not, Hadst not trust in me to do thee good in time to come, but folowedst thine awn pleasure;
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& not myne, thyne awne will, and not myne, and was also in al thynges vnthankfull.
& not mine, thine awn will, and not mine, and was also in all things unthankful.
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Remembre now how thou hast doen thē, and therefore now thou must be concent to receiue there after Thou regardedst not,
remember now how thou hast done them, and Therefore now thou must be concent to receive there After Thou regardedst not,
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neither my wil nor pleasure then, but thyne awne: therefore now thou hast, accordyng to thyne awne deseruynges.
neither my will nor pleasure then, but thine awn: Therefore now thou hast, according to thine awn deservings.
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But cōtrary wise Lazarus beyng in aduersitie, forgat me not, all tymes he regarded my waies.
But contrary wise Lazarus being in adversity, forgot me not, all times he regarded my ways.
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He put his whole truste in me, to do hym good, in tyme to come.
He put his Whole trust in me, to do him good, in time to come.
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He folowed not his awne pleasure, but myne, he did not his awne will, but myne.
He followed not his awn pleasure, but mine, he did not his awn will, but mine.
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He was pacient in his aduersitie, and gaue thankes in all his misery. Therfore, now is he cōforted, and thou art now punished.
He was patient in his adversity, and gave thanks in all his misery. Therefore, now is he comforted, and thou art now punished.
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This doctrine is not set furthe here, neither for this riche manne, nor yet for this poore manne,
This Doctrine is not Set forth Here, neither for this rich man, nor yet for this poor man,
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for thei can neither take good nor harme by it.
for they can neither take good nor harm by it.
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But it is sette furth (as all other scripture is) for vs to do vs good, to teache vs, to monish vs,
But it is Set forth (as all other scripture is) for us to do us good, to teach us, to monish us,
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whether we bee riche or poore, to haue before oure tyes, here in this worlde,
whither we be rich or poor, to have before our ties, Here in this world,
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whether we be in prosperitie, or aduersitie, al tymes the state of the worlde that is to come.
whither we be in Prosperity, or adversity, all times the state of the world that is to come.
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If that wee would earnesty and often do this, we (I saie) of what state soeuer we bee,
If that we would earnesty and often do this, we (I say) of what state soever we be,
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truely, truely, it would make vs, that be riche to consider, from whence our goodes come, to what purpose.
truly, truly, it would make us, that be rich to Consider, from whence our goods come, to what purpose.
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God either did lende them vs, or put theim into our handes, it would make vs to remember what good, we beyng here riche, maie dooe vnto oure selfes in another worlde, (hourdyng vp oure Threasure there) in ministeryng thesame goodes, gladly, liberally,
God either did lend them us, or put them into our hands, it would make us to Remember what good, we being Here rich, may do unto our selves in Another world, (hourdyng up our Treasure there) in ministering The same goods, gladly, liberally,
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and with a louyng harte, to our poore brethren and sisterne, accordyng to their necessitie, and our abilitie.
and with a loving heart, to our poor brothers and sisterne, according to their necessity, and our ability.
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It would also make vs thankefull to GOD, whiche hath geuen vs the same gooddes,
It would also make us thankful to GOD, which hath given us the same God's,
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and hath made vs to be in a more blessed state, whiche is in the state of geuyng, accordyng to the saiyng of our Lorde Christe, in the Actes of the Apostles the twentie Chapiter, whiche saieth:
and hath made us to be in a more blessed state, which is in the state of giving, according to the saying of our Lord Christ, in the Acts of the Apostles the twentie Chapter, which Saith:
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It is more blessed to geue, then to receiue. This doctrine also would make theim that bee poore and in miserie, to bee pacient,
It is more blessed to give, then to receive. This Doctrine also would make them that be poor and in misery, to be patient,
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and thankefull to GOD their father, knowyng that ther is nothyng that can come or chaunce to theim, no, not one here of their heade shall perisshe, without either their fathers wil or permission.
and thankful to GOD their father, knowing that there is nothing that can come or chance to them, no, not one Here of their head shall perish, without either their Father's will or permission.
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Now therfore both riche & poore take hede to this doctrine, cōsider what is setforth in the same, either to eschue of folowe.
Now Therefore both rich & poor take heed to this Doctrine, Consider what is setforth in the same, either to eschew of follow.
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If ye take hede in tyme and folow this poore mans doyng, that is, the wyll & pleasure of god, walkynge trulie in your vocation,
If you take heed in time and follow this poor men doing, that is, the will & pleasure of god, walking truly in your vocation,
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trulie seruing your callyng, doing in all poyntes to your power your duty & office, bothe towardes God & your neighbours, ye shall haue as this poore man (your paterne and examplar, doinge his office and seruing his vocacion) hadde, that is euen heuen for his labour.
truly serving your calling, doing in all points to your power your duty & office, both towards God & your neighbours, you shall have as this poor man (your pattern and exemplar, doing his office and serving his vocation) had, that is even heaven for his labour.
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(8) part (DIV2)
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609
If ye regard not this doctrine setforth here in this parable of this riche mā,
If you regard not this Doctrine setforth Here in this parable of this rich man,
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(8) part (DIV2)
8
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610
but be negligent and carelesse in doyng your office, and seruing your vocacion, geuing your selues to your owne lustes & pleasures,
but be negligent and careless in doing your office, and serving your vocation, giving your selves to your own lusts & pleasures,
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(8) part (DIV2)
8
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611
as th• … riche mā did, that that is written here in the parable to come to hym, doubtles shall come to you, that is to be perpetually damned in hel.
as th• … rich man did, that that is written Here in the parable to come to him, doubtless shall come to you, that is to be perpetually damned in hell.
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(8) part (DIV2)
8
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612
It foloweth furthermore ī the texte:
It Followeth furthermore in the text:
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(8) part (DIV2)
8
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613
Beyond all this, betwene vs & you, ther is a greate space set, so that they which wolde go frō hēnce to you cannot,
Beyond all this, between us & you, there is a great Molle Set, so that they which would go from hennce to you cannot,
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(8) part (DIV2)
8
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614
neither may come from thence to vs. Here is a nother doctrine of the heauenly father taught here by our saluiour Christ, in the person of Abraham.
neither may come from thence to us Here is a neither Doctrine of the heavenly father taught Here by our Saviour christ, in the person of Abraham.
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(8) part (DIV2)
8
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615
By this doctrine of Christe here set furth, is signified vnto all men, that in a nother worlde, ther is no chaunge of thinges,
By this Doctrine of Christ Here Set forth, is signified unto all men, that in a neither world, there is no change of things,
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(8) part (DIV2)
8
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616
but al thinges be ther firme, stable, suer and perpetual.
but all things be there firm, stable, sure and perpetual.
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(8) part (DIV2)
8
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617
Therfore they yt be ones made happy in that world (as all those shalbe that doth departe in faith) shall for euer & perpetually, remaine happy and neuer be chaunged,
Therefore they that be ones made happy in that world (as all those shall that does depart in faith) shall for ever & perpetually, remain happy and never be changed,
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(8) part (DIV2)
8
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618
as Iohn saieth in ye Apocalipse the.xiiii. Blessed are all they yt die in the lorde, yt is in ye faith of Iesu Christe.
as John Saith in you Apocalypse the xiiii Blessed Are all they that die in the lord, that is in the faith of Iesu Christ.
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(8) part (DIV2)
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619
Euē so they, that are once vnhappy, shal euer & perpetually be vnhappy, & ther is no place lefte of repētyng amendyng & obteinyng of saluacion.
Even so they, that Are once unhappy, shall ever & perpetually be unhappy, & there is no place left of repenting amending & obtaining of salvation.
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(8) part (DIV2)
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620
Marke what is writtē in Ecclesiastes the.ij. chapiter.
Mark what is written in Ecclesiastes the ij chapter.
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(8) part (DIV2)
8
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621
If the tree falle, ether to the sowth or to ye northe, in whatsoeuer place it falleth, ther it lieth.
If the tree fall, either to the south or to the north, in whatsoever place it falls, there it lies.
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(8) part (DIV2)
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622
This doctrine is not ment of fallyng of trees, but of the deathe of men. By ye South is vnderstāde faith, by the North infidelite.
This Doctrine is not meant of falling of trees, but of the death of men. By you South is understand faith, by the North infidelite.
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(8) part (DIV2)
8
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623
Lyke as the tree lieth still where it falleth:
Like as the tree lies still where it falls:
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(8) part (DIV2)
8
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624
So dothe the man signified ther by, abide stil for euer in one state & neuer chaungeth.
So doth the man signified there by, abide still for ever in one state & never changeth.
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(8) part (DIV2)
8
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625
If he die in faith he is saued, if in infidelitie, he is damned.
If he die in faith he is saved, if in infidelity, he is damned.
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(8) part (DIV2)
8
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626
So that he that is ones damned shall neuer be saued, Euen so nomore shall he that is ones saued, euer after be dampned.
So that he that is ones damned shall never be saved, Even so No more shall he that is ones saved, ever After be dampened.
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(8) part (DIV2)
8
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627
Wher is then become purgatory, that hath put so many both great & smal in a wanne hope, to be saued by other mēs merites after their death? I trust it be runne home again to his first inuenter & founder the pope.
Where is then become purgatory, that hath put so many both great & small in a won hope, to be saved by other men's merits After their death? I trust it be run home again to his First inventer & founder the pope.
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(8) part (DIV2)
8
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628
I wolde wish yt al purgatorie mainteiners were with him also vntil I wold wish thē here again.
I would wish that all purgatory maintainers were with him also until I would wish them Here again.
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(8) part (DIV2)
8
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629
Seyng that euery man at his death is either saued or dampned, wherfore is all that money bestowed for the dead.
Sing that every man At his death is either saved or dampened, Wherefore is all that money bestowed for the dead.
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(8) part (DIV2)
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630
If they be in heauē, ther can no money increace ther ioy ther. If thei be ī hel, ther can no money minish their paines there.
If they be in heaven, there can no money increase there joy there. If they be in hell, there can no money minish their pains there.
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(8) part (DIV2)
8
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631
Therfore the money that is bestowed for the dead with that opinion, either to increase the ioy of ye one,
Therefore the money that is bestowed for the dead with that opinion, either to increase the joy of you one,
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(8) part (DIV2)
8
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or to relese the paine of the other, is euel spent. For ye dead be neuer the better, and the liuyng bestowers be moche the worse.
or to relese the pain of the other, is evil spent. For you dead be never the better, and the living bestowers be much the Worse.
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(8) part (DIV2)
8
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633
Why sir may not a man geue his goodes to be bestowed among the poore when he is dead? I say not nay.
Why sir may not a man give his goods to be bestowed among the poor when he is dead? I say not nay.
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(8) part (DIV2)
8
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634
For ther is litell enowgh geuen vnto the poore by mens liues. Therfor I thinke it mete to geue at ye lestwyse at ther deathes.
For there is little enowgh given unto the poor by men's lives. Therefore I think it meet to give At you leastwise At their deaths.
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(8) part (DIV2)
8
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635
But I will counsel nomā to tary and differ is almosse vntill he die: for then I doubte whether it be his almosse or not.
But I will counsel Roman to tarry and differ is almosse until he die: for then I doubt whither it be his almosse or not.
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(8) part (DIV2)
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636
Or whether other mē wil geue for him that he coulde not finde in his owne harte to geue for himselfe.
Or whither other men will give for him that he could not find in his own heart to give for himself.
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(8) part (DIV2)
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637
We be bounde to geue that yt we be able to spare to them that hathe present neade and necessite,
We be bound to give that that we be able to spare to them that hath present neade and necessity,
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(8) part (DIV2)
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638
and not to tarie vntill we die, for then we geue, because we can no longer kepe it,
and not to tarry until we die, for then we give, Because we can no longer keep it,
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(8) part (DIV2)
8
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639
and I am a fraied that god shall thanke vs therafter, that is to say, nothyng at all.
and I am a frayed that god shall thank us thereafter, that is to say, nothing At all.
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(8) part (DIV2)
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For he neuer gaue vs his goodes nor yet lent them vs to kepe them tyll we die,
For he never gave us his goods nor yet lent them us to keep them till we die,
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(8) part (DIV2)
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but in all our life tyme to bestowe them vppon the neady:
but in all our life time to bestow them upon the needy:
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(8) part (DIV2)
8
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642
& not to kepe them that other men may bestow them for vs, or rather striue for them after our deathe.
& not to keep them that other men may bestow them for us, or rather strive for them After our death.
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(8) part (DIV2)
8
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643
Here we may lerne of this doctrine, that although this riche man begged a pace, (beyng in hell in tormentes), to haue bene relesed of some of his paine:
Here we may Learn of this Doctrine, that although this rich man begged a pace, (being in hell in torments), to have be relesed of Some of his pain:
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(8) part (DIV2)
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yeat he founde no relief at gods hādes at al, for he asked it to late.
yet he found no relief At God's hands At all, for he asked it to late.
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(8) part (DIV2)
8
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Nomore shall we finde at gods handes, if we come to late as he did, which died ī infidelitie.
No more shall we find At God's hands, if we come to late as he did, which died in infidelity.
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(8) part (DIV2)
8
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646
And as many as dieth in infidelitie, shall neuer obteine mercy, pray they neuer somoche for thē selues,
And as many as Dieth in infidelity, shall never obtain mercy, pray they never So much for them selves,
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(8) part (DIV2)
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as this man is made mencion to do. And moreouer and if all the whole worlde together wolde pray for one of them:
as this man is made mention to do. And moreover and if all the Whole world together would pray for one of them:
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(8) part (DIV2)
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yet shulde he neuer obteine any relief of his paine.
yet should he never obtain any relief of his pain.
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(8) part (DIV2)
8
Image 43
649
Now by ye sentēce of god, ther is nothing behind then but this, that both this riche man and his lyke companions must content them selues with ther state & paine that thei be in,
Now by you sentence of god, there is nothing behind then but this, that both this rich man and his like Sodales must content them selves with their state & pain that they be in,
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(8) part (DIV2)
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& neuer to loke for better.
& never to look for better.
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(8) part (DIV2)
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651
Now here we may see & lerne by this doctrine of this place, that ther be nomore but ij. places prepared for thē that be departed out of this world, One for thē that are blessed, yt is a place of refreshyng Another for them that are dampned, that is a place of tormēting.
Now Here we may see & Learn by this Doctrine of this place, that there be No more but ij. places prepared for them that be departed out of this world, One for them that Are blessed, that is a place of refreshing another for them that Are dampened, that is a place of tormenting.
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(8) part (DIV2)
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652
We finde not one worde in scriptures of yt forged purgatory, wherin sowles be not purged, but fooles purses be emptied.
We find not one word in Scriptures of that forged purgatory, wherein Souls be not purged, but Fools purses be emptied.
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(8) part (DIV2)
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Here endeth the fowerth parte of this Sermon.
Here Endeth the fowerth part of this Sermon.
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(8) part (DIV2)
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Image 44
654
BUt whē this afore named riche mā saw yt he could not preuaile any thing at al for himselfe,
BUt when this afore nam rich man saw that he could not prevail any thing At all for himself,
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(9) part (DIV2)
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thā he began to make his peticiō for other saieng:
than he began to make his petition for other saying:
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(9) part (DIV2)
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I pray the therfor father sende him to my fathers howse, for I haue fyue bretherne,
I pray the Therefore father send him to my Father's house, for I have fyue brethren,
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(9) part (DIV2)
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for to warne thē, leste they also come to this place of tormentes.
for to warn them, lest they also come to this place of torments.
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(9) part (DIV2)
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658
Here is also to be marked, in this parte of the parable, a nother damnable opinion spoken by this man being in hell, to teache them that are yet here in the earth, to be ware of it and suche lyke.
Here is also to be marked, in this part of the parable, a neither damnable opinion spoken by this man being in hell, to teach them that Are yet Here in the earth, to be aware of it and such like.
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(9) part (DIV2)
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This mans opinion was, as Christe teacheth here in the parable, that men wolde geue more credence to Spirites that come from a nother worlde,
This men opinion was, as Christ Teaches Here in the parable, that men would give more credence to Spirits that come from a neither world,
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(9) part (DIV2)
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thā to the holie scriptures beyng taught thē here in thys world.
than to the holy Scriptures being taught them Here in this world.
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(9) part (DIV2)
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This opinion is confuted here by ye heuēlie Fathers doctrine taught by Christe in the person of Abraham,
This opinion is confuted Here by you heavenly Father's Doctrine taught by Christ in the person of Abraham,
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(9) part (DIV2)
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as ye shall heare hereafter This opinion is confuted here of Christe, not for this riche mans sake,
as you shall hear hereafter This opinion is confuted Here of Christ, not for this rich men sake,
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(9) part (DIV2)
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nor for to teache hym and to conuerte hym, but it is set here to teache vs, to conuerte vs, whiche be yet here, where we may be taught, where we may be conuerted.
nor for to teach him and to convert him, but it is Set Here to teach us, to convert us, which be yet Here, where we may be taught, where we may be converted.
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(9) part (DIV2)
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Why? be there any nowe a lyue thinke ye, that be of that opinion that this riche dampned man was of? Ye trulie, I fere me to many.
Why? be there any now a live think you, that be of that opinion that this rich dampened man was of? the truly, I fere me to many.
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(9) part (DIV2)
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There be yt be not ashamed to vtter ther dampnable opinion, with these and suche lyke wordes:
There be that be not ashamed to utter their damnable opinion, with these and such like words:
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(9) part (DIV2)
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666
We knowe (say they) what we haue here, but we know not what we shall haue ther.
We know (say they) what we have Here, but we know not what we shall have there.
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(9) part (DIV2)
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Who dothe know, whether there be any other life after this life? Who wil chaunge (that wise is) the certentie of thinges that we be suer of here in this worlde,
Who doth know, whither there be any other life After this life? Who will change (that wise is) the certainty of things that we be sure of Here in this world,
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(9) part (DIV2)
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for the vncertentie of thynges that be to come, in a nother (to vs vnkowen) worlde.
for the uncertainty of things that be to come, in a neither (to us vnkowen) world.
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(9) part (DIV2)
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Ther is none (say they) that will do thus except a few of momishe mopers whiche can do none other thyng else,
There is none (say they) that will do thus except a few of momishe mopers which can do none other thing Else,
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(9) part (DIV2)
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but mope vppon ther bookes, to make vs afraied of shadowes and buggeberes.
but mope upon their books, to make us afraid of shadows and buggeberes.
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(9) part (DIV2)
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671
Therfore (say these wicked mē) we wyll abyde in this our opinion, vntill we haue some messenger sent from heuen or hell, to shew vs what newes be ther,
Therefore (say these wicked men) we will abide in this our opinion, until we have Some Messenger sent from heaven or hell, to show us what news be there,
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(9) part (DIV2)
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672
and take our pleasure here in the meane season, let thē teche what they wyll.
and take our pleasure Here in the mean season, let them teach what they will.
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(9) part (DIV2)
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673
Of this opinion the parable teacheth vs that this riche man was, and he doth here represent all those that be now of that opinion,
Of this opinion the parable Teaches us that this rich man was, and he does Here represent all those that be now of that opinion,
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(9) part (DIV2)
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and that answere that was made vnto hym than, is to warne them that be of suche opinion now.
and that answer that was made unto him than, is to warn them that be of such opinion now.
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(9) part (DIV2)
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That the parable doeth teach, this mā to be careful for his bretherne, that wer yet of the opinion that he was of:
That the parable doth teach, this man to be careful for his brethren, that were yet of the opinion that he was of:
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(9) part (DIV2)
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is not set here to teche that the sowles in hell dothe care for them that are in earthe,
is not Set Here to teach that the Souls in hell doth care for them that Are in earth,
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(9) part (DIV2)
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but it is set here to teache vs to be carefull for our owne selues and for our fryndes also here, while care wil help.
but it is Set Here to teach us to be careful for our own selves and for our Friends also Here, while care will help.
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For lyke as this mans care (that the parable speaketh of) preuailed not, nomore shall no mans care preuaile,
For like as this men care (that the parable speaks of) prevailed not, No more shall no men care prevail,
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(9) part (DIV2)
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nether for himselfe, nor yet for other, that is not taken in tyme.
neither for himself, nor yet for other, that is not taken in time.
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(9) part (DIV2)
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680
What was this mans care in hell? that his bretherne all together vntawght of the will of god, that is, that they that lyue here in this world godly, folowing the wil and the pleasure of god, shulde haue with god euerlasting glorie, as he saw Lazarus had.
What was this men care in hell? that his brethren all together vntawght of the will of god, that is, that they that live Here in this world godly, following the will and the pleasure of god, should have with god everlasting glory, as he saw Lazarus had.
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(9) part (DIV2)
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681
And the contrarie wise, as many as toke ther owne pleasure, regarding not the will of god, shulde be in paine euerlasting, as he himselfe was.
And the contrary wise, as many as took there own pleasure, regarding not the will of god, should be in pain everlasting, as he himself was.
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(9) part (DIV2)
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This was his care, but to late.
This was his care, but to late.
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(9) part (DIV2)
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683
He saide, Vt testificetur illis, for to warne them (quod he) leste thei also come in to this place of torment.
He said, Vt testificetur illis, for to warn them (quod he) lest they also come in to this place of torment.
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(9) part (DIV2)
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684
This mans opinion thus farre was good, yt he wolde haue his bretherne warned, to be ware here ī this presēt lyfe furth But in this his opinion was nought, that he wolde haue one to come owe of a nother worlde to teache them,
This men opinion thus Far was good, that he would have his brethren warned, to be aware Here in this present life forth But in this his opinion was nought, that he would have one to come owe of a neither world to teach them,
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(9) part (DIV2)
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for that is a false opinion confuted here by our saluiour Christ, let vs be warned here in tyme,
for that is a false opinion confuted Here by our Saviour christ, let us be warned Here in time,
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(9) part (DIV2)
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while lyfe is in vs. But let vs loke neither for Angell, sowle, nor deuel to teach vs,
while life is in us But let us look neither for Angel, soul, nor Devil to teach us,
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(9) part (DIV2)
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687
but onely Scripture, as ye be here taught by Abraham speaking in gods person to this riche man,
but only Scripture, as you be Here taught by Abraham speaking in God's person to this rich man,
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(9) part (DIV2)
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688
and not onely to hym, but rather vnto vs, that we heringe this his doctrine, beleuing & working after ye same, may be saufe:
and not only to him, but rather unto us, that we hearing this his Doctrine, believing & working After you same, may be saufe:
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(9) part (DIV2)
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wher doing ye cōtrarie we shulde be dāned. For to warne thē, saieth the texte:
where doing you contrary we should be damned. For to warn them, Saith the text:
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(9) part (DIV2)
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690
To warne them of that (as though he might say) that I now finde by experiēce, that is, that vertue shalbe of god rewarded & vice punished.
To warn them of that (as though he might say) that I now find by experience, that is, that virtue shall of god rewarded & vice punished.
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(9) part (DIV2)
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691
Of this let thē be warned, lest perchaunce, they differre (the amendement of ther liues,) til they be dead,
Of this let them be warned, lest perchance, they differre (the amendment of their lives,) till they be dead,
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(9) part (DIV2)
9
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692
as I dyd, and then it wilbe to late for thē to be warned, as it is now to late for me.
as I did, and then it will to late for them to be warned, as it is now to late for me.
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(9) part (DIV2)
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693
Vt testificetur illis, for to warne them, &c. By these wordes here he bewraieth his owne wicked opinion, that he had here whan he lyued.Vt testificetur illis, for to warn them, etc. By these words Here he bewrayeth his own wicked opinion, that he had Here when he lived.
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(9) part (DIV2)
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694
May not a man gather owt of these his wordes, this to be his opinion? I (as though he might say) whē I was yet a lyue.
May not a man gather out of these his words, this to be his opinion? I (as though he might say) when I was yet a live.
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(9) part (DIV2)
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I iudged all thynges to be put vaine, whatsoeuer was spoken of the fire of hell,
I judged all things to be put vain, whatsoever was spoken of the fire of hell,
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(9) part (DIV2)
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696
and of the punishmentes of malefactours in a nother worlde.
and of the punishments of malefactors in a neither world.
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(9) part (DIV2)
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697
I supposed suche thynges, to haue bene but preachers dreames to terrifie the simple people and selie sowles, to kepe them in awe.
I supposed such things, to have be but Preachers dreams to terrify the simple people and silly Souls, to keep them in awe.
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(9) part (DIV2)
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698
Therfore I pray the good father Abraham to send Lazarus to warne my fiue bretherne and to testifie vnto thē,
Therefore I pray the good father Abraham to send Lazarus to warn my fiue brethren and to testify unto them,
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(9) part (DIV2)
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699
suerly not onely those thynges to be most true, whiche holie scripture doth teache of the euerlastyng damnacion, whiche nether they nor I dyd beleue ones to be true,
surely not only those things to be most true, which holy scripture does teach of the everlasting damnation, which neither they nor I did believe ones to be true,
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(9) part (DIV2)
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or any suche thyng to be in dede.
or any such thing to be in deed.
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(9) part (DIV2)
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701
Whiche thynges nowe, I am not onely compelled to beleue, but with myne owne hurte I fele thē to be to trewe,
Which things now, I am not only compelled to believe, but with mine own hurt I feel them to be to true,
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(9) part (DIV2)
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702
and to be suche paines as nomans tong can expresse.
and to be such pains as nomans tonge can express.
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(9) part (DIV2)
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703
Therfore nowe they that wyll not beleue suche thynges as the scriptures teacheth to be, with ther owne mischeue and euerlastynge destruccion shall lerne by ouermuch experience (as this riche man did) suche thynges to be.
Therefore now they that will not believe such things as the Scriptures Teaches to be, with their own mischeue and everlasting destruction shall Learn by overmuch experience (as this rich man did) such things to be.
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(9) part (DIV2)
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704
Here ye haue harde this wicked mans peticion for his bretherne, with his wicked opinion, that one owt of a nother worlde shoulde be sent to teache them,
Here you have harden this wicked men petition for his brethren, with his wicked opinion, that one out of a neither world should be sent to teach them,
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(9) part (DIV2)
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705
but his peticion was not harde because his opinion was wicked, and also he praied owt of tyme.
but his petition was not harden Because his opinion was wicked, and also he prayed out of time.
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(9) part (DIV2)
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706
To this wicked opinion, whether it be of this wicked man in hell (as the parable teacheth) or of such like wicked men in earth, our saluiour Christe with the doctrine of his father spoken by Abraham, do make answere in this wise sayng:
To this wicked opinion, whither it be of this wicked man in hell (as the parable Teaches) or of such like wicked men in earth, our Saviour Christ with the Doctrine of his father spoken by Abraham, do make answer in this wise saying:
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(9) part (DIV2)
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707
They haue moses and the prophetes, let them heare them. What is vnderstande by Moses and the prophetes? By Moses is vnderstande Moses doctrine,
They have moses and the Prophets, let them hear them. What is understand by Moses and the Prophets? By Moses is understand Moses Doctrine,
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(9) part (DIV2)
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708
and by the prophetes is vnderstande the prophetes doctrine, & both those doctrines taught that Christe shulde come, promised of god to do all thinges that belonge to our whole saluacion, iustificacion, & redempcion.
and by the Prophets is understand the Prophets Doctrine, & both those doctrines taught that Christ should come, promised of god to do all things that belong to our Whole salvation, justification, & redemption.
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(9) part (DIV2)
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709
And that we by him onely shoulde haue remission of our sinnes and lyfe euerlasting.
And that we by him only should have remission of our Sins and life everlasting.
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(9) part (DIV2)
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710
Al these thynges we may and owght to learne by Moses and the prophetes, that is the holie scriptures.
All these things we may and ought to Learn by Moses and the Prophets, that is the holy Scriptures.
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(9) part (DIV2)
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711
Is there nothing elles to be learned but holie scriptures? No truelie, Nothyng that shall make any thinge for owr saluacion, iustificacion, redempcion, remission of sinnes and obteining of euerlasting lyfe.
Is there nothing Else to be learned but holy Scriptures? No truly, Nothing that shall make any thing for our salvation, justification, redemption, remission of Sins and obtaining of everlasting life.
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(9) part (DIV2)
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712
Therfor we be taught here with these wordes: They haue Moyses and the prophetes:
Therefore we be taught Here with these words: They have Moses and the Prophets:
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(9) part (DIV2)
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713
let them heare them that is, let them geue eare to them, let thē regarde them, herken to thē.
let them hear them that is, let them give ear to them, let them regard them, harken to them.
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(9) part (DIV2)
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714
He saith not they haue with thē, reason, witte and wordly prudence: let them heart and hearken to them, let them folowe them.
He Says not they have with them, reason, wit and wordly prudence: let them heart and harken to them, let them follow them.
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(9) part (DIV2)
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715
He saith not here, they haue Scribes and phariseis, Fathers Customes, long vsages, Many hundrede yeares, Mans tradicions, decrees and inuencions, Mens good intentes and meaninges, Multitudes of people, Aboundāce of Doctours & Councelles and such lyke, heare them:
He Says not Here, they have Scribes and Pharisees, Father's Customs, long usages, Many hundrede Years, men traditions, decrees and Inventions, Mens good intentes and meanings, Multitudes of people, Abundance of Doctors & Councils and such like, hear them:
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(9) part (DIV2)
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716
but he saith, that they haue Moyses and the prophetes (that is holie scriptures) let them heare them.
but he Says, that they have Moses and the Prophets (that is holy Scriptures) let them hear them.
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(9) part (DIV2)
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717
For all these afore named thinges with such lyke, put on one heape without scriptures be of none authorite,
For all these afore nam things with such like, put on one heap without Scriptures be of none Authority,
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(9) part (DIV2)
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718
but holie Scripture without all these, is of full and perfect authorite.
but holy Scripture without all these, is of full and perfect Authority.
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(9) part (DIV2)
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719
Therfore if we will be saued, let vs heare Moses and the prophetes, that is holie Scriptures.
Therefore if we will be saved, let us hear Moses and the Prophets, that is holy Scriptures.
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(9) part (DIV2)
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720
Our saluiour Christe sayed vnto the Iues, in Iohns gospel the.v. chapiter Searche scriptures,
Our Saviour Christ said unto the Iues, in Iohns gospel the v chapter Search Scriptures,
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(9) part (DIV2)
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721
for in them ye thinke ye haue eternall lyfe, and they are they whiche testifie of me.
for in them you think you have Eternal life, and they Are they which testify of me.
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(9) part (DIV2)
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722
Also in Mathews gospel the.xxij. chapitre our saluiour sayed vnto ye Saduceis: Ye do erre, not knowing the scriptures.
Also in Matthews gospel the xxij chapitre our Saviour said unto you Sadducees: You do err, not knowing the Scriptures.
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(9) part (DIV2)
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723
Here ye se all knowlege cometh by the knowing of ye scriptures, & all ignoraunce also cometh for lacke of knowyng the scriptures.
Here you see all knowledge comes by the knowing of the Scriptures, & all ignorance also comes for lack of knowing the Scriptures.
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(9) part (DIV2)
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724
For they that knowe not the Scriptures that they are the worde of God, care for no godly thynge, thei take their pleasure in al thing.
For they that know not the Scriptures that they Are the word of God, care for no godly thing, they take their pleasure in all thing.
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(9) part (DIV2)
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Now the lorde that wolde haue al thyng done after a right order, that is by his owne rule, which is the holie scripture, sendeth these mē & also vs vnto the same scriptures: saieng.
Now the lord that would have all thing done After a right order, that is by his own Rule, which is the holy scripture, sends these men & also us unto the same Scriptures: saying.
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(9) part (DIV2)
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They haue Moses & the prophetes, let them heare them, obey them, kepe and obserue thē.
They have Moses & the Prophets, let them hear them, obey them, keep and observe them.
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(9) part (DIV2)
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727
How shal we vnderstande this saieng of this place. They haue Moses & the prophetes: meaning this riche mās fiue bretherne whiche know nothing lesse then ye scriptures.
How shall we understand this saying of this place. They have Moses & the Prophets: meaning this rich men fiue brethren which know nothing less then you Scriptures.
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(9) part (DIV2)
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728
By this is signified nothing else, but that ther is none other lernyng to be saued by, then by ye scriptures.
By this is signified nothing Else, but that there is none other learning to be saved by, then by you Scriptures.
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(9) part (DIV2)
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729
Therfore let euery man learne, yt intendeth to be saued by this doctrine of Christe to knowe the scriptures, to teache the scriptures, to credite the scriptures,
Therefore let every man Learn, that intends to be saved by this Doctrine of Christ to know the Scriptures, to teach the Scriptures, to credit the Scriptures,
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& to leade a lyfe according to the same. And if this riche man had done this, he had not bene nowe in hell,
& to lead a life according to the same. And if this rich man had done this, he had not be now in hell,
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(9) part (DIV2)
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but because he wolde neither heare it, nor haue it, neither read it, nor yet regard it,
but Because he would neither hear it, nor have it, neither read it, nor yet regard it,
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(9) part (DIV2)
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732
neither credit it, nor yet leade hys life after it, to conclude, he sought nothing, but refused al thynges yt made for hys saltration, therfore muste he nedes be dampned,
neither credit it, nor yet lead his life After it, to conclude, he sought nothing, but refused all things that made for his saltration, Therefore must he needs be dampened,
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(9) part (DIV2)
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733
& so shall all that soo doeth.
& so shall all that so doth.
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(9) part (DIV2)
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734
Now after that this dampned riche man had harde ye sentence of god (spokē by Abrahā) infallibly true & to be receiued of al men:
Now After that this dampened rich man had harden you sentence of god (spoken by Abrahā) infallibly true & to be received of all men:
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(9) part (DIV2)
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735
They haue Moses & ye prophetes:
They have Moses & you Prophets:
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(9) part (DIV2)
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736
Yet he was not contented with the answere, but he replied against this manifest and open true doctrine and sayed:
Yet he was not contented with the answer, but he replied against this manifest and open true Doctrine and said:
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(9) part (DIV2)
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737
Nay father Abraham, but if one come vnto them from the dead, they will repent.
Nay father Abraham, but if one come unto them from the dead, they will Repent.
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(9) part (DIV2)
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738
He sayth vnto hym, if they heare not Moyses and the prophetes, neither wil they beleue,
He say unto him, if they hear not Moses and the Prophets, neither will they believe,
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(9) part (DIV2)
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739
though one rose from death againe.
though one rose from death again.
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(9) part (DIV2)
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Here ye may marke by this damned riche mans replication, the wicked opinion of them, that folow ther owne sensual iudgemētes,
Here you may mark by this damned rich men replication, the wicked opinion of them, that follow there own sensual Judgments,
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(9) part (DIV2)
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741
and not goddes iudgement expressedly sette furthe by scriptures.
and not God's judgement expressedly Set forth by Scriptures.
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(9) part (DIV2)
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742
For they say Nay, when God saieth yea, God saieth, they haue Moses, and the prophetes to teache them,
For they say Nay, when God Saith yea, God Saith, they have Moses, and the Prophets to teach them,
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(9) part (DIV2)
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743
and them only must they heare, obey and folowe, for in theym onely is conteined enoughe and abūoauntly, al maner of doctrine that can,
and them only must they hear, obey and follow, for in them only is contained enough and abunoauntly, all manner of Doctrine that can,
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744
or maie helpe vs vnto saluacion. Nay say they, as this dampned man said.
or may help us unto salvation. Nay say they, as this dampened man said.
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(9) part (DIV2)
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745
Nay father Abraham (quod he,) not so, but if any man come vnto thē of the dead they wil repent.
Nay father Abraham (quod he,) not so, but if any man come unto them of the dead they will Repent.
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(9) part (DIV2)
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746
Meaning (as his damnable opiniō was) yt if such one as Lazarus was that shuld come out of an other worlde, raised vp againe from death to life, should haue more credite geuen vnto hym,
Meaning (as his damnable opinion was) that if such one as Lazarus was that should come out of an other world, raised up again from death to life, should have more credit given unto him,
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and men shoulde soner repent at his preachyng, then of either readyng, or preachyng of the scripture.
and men should sooner Repent At his preaching, then of either reading, or preaching of the scripture.
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(9) part (DIV2)
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748
But vnto that vaine and wicked opinion, Abraham (in goddes persone) aunswereth saiyng:
But unto that vain and wicked opinion, Abraham (in God's person) Answers saying:
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(9) part (DIV2)
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749
If they heare not Moses, and the prophetes, neither wil thei beleue thoughe one rose from deathe againe. As though Christ might say.
If they hear not Moses, and the Prophets, neither will they believe though one rose from death again. As though christ might say.
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(9) part (DIV2)
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750
If there bee anye man, that wil not heare the doctrine of Moses & the prophetes to repente and amende his life at theim,
If there be any man, that will not hear the Doctrine of Moses & the Prophets to Repent and amend his life At them,
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(9) part (DIV2)
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751
surely that manne will sone cauil and finde a fault, if any man woulde saye that hee ware raised vp from among the dedde, to bring any other new rules & preceptes out of another worlde to learne men to repent & amende by.
surely that man will soon cavil and find a fault, if any man would say that he beware raised up from among the dead, to bring any other new rules & Precepts out of Another world to Learn men to Repent & amend by.
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(9) part (DIV2)
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Therfore let al men come onlie to the holy scripture.
Therefore let all men come only to the holy scripture.
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(9) part (DIV2)
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753
For there is more credicte to be geuen to that onelye scripture, then to al mens doctrines, to all mennes rules, inuentions, tradicions customes, miracles & all other imaginacions of men.
For there is more credicte to be given to that only scripture, then to all men's doctrines, to all men's rules, Inventions, traditions customs, Miracles & all other Imaginations of men.
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(9) part (DIV2)
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This is a plaine and infallible rule, that the holie scriptur is the only rule to iudge and liue rightly by.
This is a plain and infallible Rule, that the holy scripture is the only Rule to judge and live rightly by.
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(9) part (DIV2)
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Whiche doeth comprehende all that belongeth to godlinesse and oure Saluation.
Which doth comprehend all that belongeth to godliness and our Salvation.
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(9) part (DIV2)
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756
And is onelie of hymselfe autenticke & of aucthoritie, and so is nothyng elles in the whole worlde among men but it onely.
And is only of himself autenticke & of Authority, and so is nothing Else in the Whole world among men but it only.
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(9) part (DIV2)
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757
For to haue blessed sowles sent vnto vs from heauen to admonish and preache vnto vs, this ware but vaine, and false.
For to have blessed Souls sent unto us from heaven to admonish and preach unto us, this ware but vain, and false.
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(9) part (DIV2)
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758
We be sent here of the lorde to the Scriptures. They haue (saith God,) Moses and the prophetes.
We be sent Here of the lord to the Scriptures. They have (Says God,) Moses and the Prophets.
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(9) part (DIV2)
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759
Let no man therefore (that is of God, and entendeth to bee saued,) ones looke for anye apperyng of either Prophete,
Let no man Therefore (that is of God, and entendeth to be saved,) ones look for any appearing of either Prophet,
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760
or Apostle, Thei whilest thei liued, (by thinstinct and inocion of the spirit of God, preached vnto thē that ware present,
or Apostle, They whilst they lived, (by thinstinct and inocion of the Spirit of God, preached unto them that beware present,
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761
and wrote for theym that ware absent, all thynges that are sufficient to instruct bothe them and vs. Let vs loke vpon their preachinges,
and wrote for them that beware absent, all things that Are sufficient to instruct both them and us Let us look upon their preachings,
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762
and writinges, and content our selues with the same.
and writings, and content our selves with the same.
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(9) part (DIV2)
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Let vs not aske with this wicked & damned riche man, that either saintes, or soules out of an other world, shoulde come,
Let us not ask with this wicked & damned rich man, that either Saints, or Souls out of an other world, should come,
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764
or be sent messengers vnto vs. For ther is no credite to be geuen vnto spirites raised frō the deade.
or be sent messengers unto us For their is no credit to be given unto spirits raised from the dead.
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765
That doth the historie of Samuel raised (or rather supposed to be raised) againe, which is writtē in the.i. Re. or. Sam. the.xxviij. cha. testifye.
That does the history of Samuel raised (or rather supposed to be raised) again, which is written in the i Re. or. Sam. the xxviij cham. testify.
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(9) part (DIV2)
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766
Furthermore we haue a plain comaundement of the lorde, that we shal not seke no trueth at theym that bee deade, in the boke of Deute. the.xviii. cha.
Furthermore we have a plain Commandment of the lord, that we shall not seek no truth At them that be dead, in the book of Deuteronomy. the xviii cham.
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(9) part (DIV2)
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767
Let none be founde in the (saith the lord) that seketh the truthe of them that be deade.
Let none be found in the (Says the lord) that seeketh the truth of them that be dead.
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(9) part (DIV2)
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768
If we maie not seke ye truth at their doctrine, much lesse we may seke our saluation at their doctrine.
If we may not seek you truth At their Doctrine, much less we may seek our salvation At their Doctrine.
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769
Here ye may perceiue howe greuously they sinne, that doeth geue credite and beleue to the aunsweres of coniured Spirites.
Here you may perceive how grievously they sin, that doth give credit and believe to the answers of conjured Spirits.
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(9) part (DIV2)
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770
It is possible by Goddes permission, to come to passe that spirites shal appere & geue answer to certeine interrogatiōs.
It is possible by Goddess permission, to come to pass that spirits shall appear & give answer to certain interrogations.
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771
But to tel the trueth what they be in diede, these are euen verye mockinges and deceiptes of the deuel.
But to tell the truth what they be in died, these Are even very mockings and Deceits of the Devil.
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772
Although Satan sometyme will telle truth, lyke as he did what shold come to Saul,
Although Satan sometime will telle truth, like as he did what should come to Saul,
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(9) part (DIV2)
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773
as it apereth in the afore rehersed historie.i. Sam.xviii. Yet notwithstandyng, he doth whatsoeuer he doeth to beguile & deceiue euen so many as credite, and beleue hym.
as it appeareth in the afore rehearsed history i Sam xviii Yet notwithstanding, he does whatsoever he doth to beguile & deceive even so many as credit, and believe him.
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(9) part (DIV2)
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774
Seing then that Sathan is a lier, & also the verye father & beginner of lieng, ther is no faith to be geuen vnto hym.
Sing then that Sathan is a liar, & also the very father & beginner of lying, there is no faith to be given unto him.
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775
Furthermore there is no reuelation of Angels to be loked for, whiche sholde teache vs the Gospel,
Furthermore there is no Revelation of Angels to be looked for, which should teach us the Gospel,
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(9) part (DIV2)
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776
for either those Angels should preache the same Gospel, that the Prophetes and the Apostles hath preached,
for either those Angels should preach the same Gospel, that the prophets and the Apostles hath preached,
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(9) part (DIV2)
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777
and so it ware in vayne, or els they sholde preache contrary. Then marke what Paul saith to the Galathiens in the first Chapi.
and so it beware in vain, or Else they should preach contrary. Then mark what Paul Says to the Galatians in the First Chapter.
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778
If we (saith he) or an Angel from heauen, shoulde preache vnto you an other gospel, besides,
If we (Says he) or an Angel from heaven, should preach unto you an other gospel, beside,
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(9) part (DIV2)
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779
or cōtrary to that ye haue receiued, curssed be he. Here it is manifest, that there bee no dedde mens soules to bee hearde.
or contrary to that you have received, cursed be he. Here it is manifest, that there be no dead men's Souls to be heard.
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(9) part (DIV2)
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780
Angelles bee not to bee looked for.
Angels be not to be looked for.
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781
Mannes wisedome in thys case, is not to bee regarded, but onelye Moses and the prophetes.
Man's Wisdom in this case, is not to be regarded, but only Moses and the Prophets.
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782
For this doctrine of Moses and the prophetes, did Christ teaache, euen aftre his resurrection. For as Luke saith.
For this Doctrine of Moses and the Prophets, did christ teaache, even aftre his resurrection. For as Luke Says.
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(9) part (DIV2)
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783
Chapit.xxiiij. He did interpretate, or expounde Moses and the Prophetes.
Chapit xxiiij He did interpretate, or expound Moses and the prophets.
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(9) part (DIV2)
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784
Wherefore here it is plaine, that the aucthoritie of theym is so by Christ confirmed, that we mai heare,
Wherefore Here it is plain, that the Authority of them is so by christ confirmed, that we mai hear,
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(9) part (DIV2)
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785
nor credite anye other, either doctours, or preachers, for our saluacion.
nor credit any other, either Doctors, or Preachers, for our salvation.
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(9) part (DIV2)
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786
Therfore the way of saluacion is true, whiche Moses and the Prophetes, and after theym, the Apostles haue taught,
Therefore the Way of salvation is true, which Moses and the prophets, and After them, the Apostles have taught,
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787
and besides that waye, there is none other to be sought, neyther if it ware soughte, there is none other to bee founde.
and beside that Way, there is none other to be sought, neither if it beware sought, there is none other to be found.
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(9) part (DIV2)
9
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788
This is the waie that they taught, that we knowledge our sinnes, and belieue, that for Christes sake, to haue remission of our sinnes.
This is the Way that they taught, that we knowledge our Sins, and believe, that for Christ's sake, to have remission of our Sins.
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(9) part (DIV2)
9
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789
And in thys faith lette vs walke in gods vocation.
And in this faith let us walk in God's vocation.
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(9) part (DIV2)
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790
Al this shal come to passe if we beleue christes saieng to be true whiche is:
All this shall come to pass if we believe Christ's saying to be true which is:
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(9) part (DIV2)
9
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791
Thei haue Moses & the prophetes, let thē heare thē.
They have Moses & the Prophets, let them hear them.
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(9) part (DIV2)
9
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792
Now on the other side, they that contemne scriptures, or minishe the aucthoritie of scripturs, make lighte of theym, or dispraise them:
Now on the other side, they that contemn Scriptures, or minish the Authority of Scriptures, make Light of them, or dispraise them:
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(9) part (DIV2)
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793
of such men if they do not shortelye repente, and retourne, there is no manner of hope, that by anye other waye, theye maye be brought to the way of their saluation accordyng to the true saiyng of oure lorde,
of such men if they do not shortly Repent, and return, there is no manner of hope, that by any other Way, they may be brought to the Way of their salvation according to the true saying of our lord,
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(9) part (DIV2)
9
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794
If they (saith he) heare not Moses and the Prophetes, (that is holye scriptures,
If they (Says he) hear not Moses and the prophets, (that is holy Scriptures,
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(9) part (DIV2)
9
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795
neither will, theye beleue thoughe one rose from deathe againe. Therefore of Angelles, of deade mens soules, of al Spirites, whether theye come from hel,
neither will, they believe though one rose from death again. Therefore of Angels, of dead men's Souls, of all Spirits, whither they come from hell,
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(9) part (DIV2)
9
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796
or heauē, must be auoided, abhorred, and eschued onelye the law and the prophetes, receiued & hearde.
or heaven, must be avoided, abhorred, and Eschewed only the law and the Prophets, received & heard.
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(9) part (DIV2)
9
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797
Yet if a man wil consider the disposicions of the fleshe, and of the spirite,
Yet if a man will Consider the dispositions of the Flesh, and of the Spirit,
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(9) part (DIV2)
9
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798
and consider the Iudgementes of both, it shal teache him to beware of thone & to folowe the other.
and Consider the Judgments of both, it shall teach him to beware of thone & to follow the other.
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(9) part (DIV2)
9
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799
The spirites iudgemēt is, that the scriptures whiche are the worde of God, that is Moses & the prohetes are sufficient for our saluation.
The spirits judgement is, that the Scriptures which Are the word of God, that is Moses & the prohetes Are sufficient for our salvation.
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(9) part (DIV2)
9
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800
The flesh on the other side seketh for saluacion not only at the Scriptures, but at manye other straunge thynges also.
The Flesh on the other side seeketh for salvation not only At the Scriptures, but At many other strange things also.
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(9) part (DIV2)
9
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801
It sekethe the trueth, at the deade, it geueth credite to spirites, to miracles & to all maner of thynges taught beside scriptures.
It seeketh the truth, At the dead, it Giveth credit to spirits, to Miracles & to all manner of things taught beside Scriptures.
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(9) part (DIV2)
9
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802
But they that be taughte of the holy Ghost, beleueth, or geueth credit to miracles,
But they that be taught of the holy Ghost, Believeth, or Giveth credit to Miracles,
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(9) part (DIV2)
9
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803
and signes, for the wordes sake, and not to the worde for the Signes and miracles sakes.
and Signs, for the words sake, and not to the word for the Signs and Miracles sakes.
cc n2, p-acp dt n2 n1, cc xx p-acp dt n1 p-acp dt n2 cc n2 n2.
(9) part (DIV2)
9
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804
But theie that beleue after the flesshes perswations doth contrary.
But they that believe After the Fleshes persuasions does contrary.
p-acp pns32 cst vvb p-acp dt n2 n2 vdz vvi.
(9) part (DIV2)
9
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805
And therfore it commethe to passe often tymes euen by the very iudgement of God, that they that desire rather signes & miracles, thē true doctrines of scriptures, to be deceiued with false miracles,
And Therefore it cometh to pass often times even by the very judgement of God, that they that desire rather Signs & Miracles, them true doctrines of Scriptures, to be deceived with false Miracles,
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(9) part (DIV2)
9
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806
& lyeng signes, for noman ought to beleue the truethe for signes and miracles sake, before hee beleueth the word of truth.
& lying Signs, for Roman ought to believe the truth for Signs and Miracles sake, before he Believeth the word of truth.
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(9) part (DIV2)
9
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807
For ye scriptures saith not, thei haue signes and miracles let the beleue them. But it saith:
For you Scriptures Says not, they have Signs and Miracles let the believe them. But it Says:
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(9) part (DIV2)
9
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808
Thei haue Moyses, and the Prophetes, lette theym beleue and credite them.
They have Moses, and the prophets, let them believe and credit them.
pns32 vhi np1, cc dt n2, vvb pno32 vvi cc n1 pno32.
(9) part (DIV2)
9
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809
By these thynges wee maye marke, that apperynges of spirites which doeth shewe, and also require manye thynges) can not bee of GOD,
By these things we may mark, that apperynges of spirits which doth show, and also require many things) can not be of GOD,
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(9) part (DIV2)
10
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810
but doubtlesse they be wicked Spirites, whiche by the fearefulle and terrible iudgemente of God, (for mennes vnfaithfulnes) dothe deceiue, and bring manye to errour.
but doubtless they be wicked Spirits, which by the fearefulle and terrible judgement of God, (for men's unfaithfulness) doth deceive, and bring many to error.
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(9) part (DIV2)
10
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811
Here wee maie wel perceiue, that the will of God is, that we should not be taught,
Here we may well perceive, that the will of God is, that we should not be taught,
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(9) part (DIV2)
10
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812
neither of one thing, nor of other (cōcernyng our saluacion) but only of holy Scripture,
neither of one thing, nor of other (Concerning our salvation) but only of holy Scripture,
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(9) part (DIV2)
10
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813
or elles God woulde neuer haue spoken thus by Abraham: They haue Moses and the prophetes, lette theim heare theim.
or Else God would never have spoken thus by Abraham: They have Moses and the Prophets, let them hear them.
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(9) part (DIV2)
10
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814
Now I beseche the God of al veritie and truthe, to geue vs all Grace, only as wee be commaunded to heare to harken to, to credite and obeye the onely woorde of God, that is Moses and he prophetes, whiche are the only truethe,
Now I beseech the God of all verity and truth, to give us all Grace, only as we be commanded to hear to harken to, to credit and obey the only word of God, that is Moses and he Prophets, which Are the only truth,
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(9) part (DIV2)
11
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815
and to fashione our whole liues after thesame worde to the glorie of God, and to oure owne Soules saluation. Amen.
and to fashion our Whole lives After The same word to the glory of God, and to our own Souls salvation. Amen.
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(9) part (DIV2)
11
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816
A Short summe of suche thinges as our sauiour Christ doeth teache and admonishe vs of, in this present Gospel.
A Short sum of such things as our Saviour christ doth teach and admonish us of, in this present Gospel.
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(10) summary (DIV2)
11
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817
First is that we vse wel the present gooddes of this worlde.
First is that we use well the present God's of this world.
np1 vbz cst pns12 vvb av dt j n2 pp-f d n1.
(10) summary (DIV2)
12
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818
Here wee bee taught also to be merciful to the pore in distributyng & ministring to theym those gods goodes lent vs for thesame purpose.
Here we be taught also to be merciful to the poor in distributing & ministering to them those God's goods lent us for The same purpose.
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(10) summary (DIV2)
12
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819
Here we be taught morouer that if we be not thankful to God for thinges receiued at his hande,
Here we be taught moreover that if we be not thankful to God for things received At his hand,
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(10) summary (DIV2)
12
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820
and be mercifull to our pore neighbors with thesame goodes, that then we shalbee vnmercifully handled with perpetual tormentes in hel.
and be merciful to our poor neighbours with The same goods, that then we shalbe unmercifully handled with perpetual torments in hell.
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(10) summary (DIV2)
12
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821
Also we bee commaunded to learne of the holye scripture, what pleasure we may looke for at Goddes hande,
Also we be commanded to Learn of the holy scripture, what pleasure we may look for At Goddess hand,
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(10) summary (DIV2)
12
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822
if wee here, and obey hym accordyng to his owne wyll set furth in scripture and none other where.
if we Here, and obey him according to his own will Set forth in scripture and none other where.
cs pns12 av, cc vvi pno31 vvg p-acp po31 d vmb vvi av p-acp n1 cc pix j-jn c-crq.
(10) summary (DIV2)
12
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823
And contrary wyse wee maye learne what paine wee shalbe sure to haue if we do otherwise.
And contrary wise we may Learn what pain we shall sure to have if we do otherwise.
cc j-jn n1 pns12 vmb vvi r-crq n1 pns12 vmb av-j pc-acp vhi cs pns12 vdb av.
(10) summary (DIV2)
12
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824
Yet more we may learne that it is vaine, folish, and vngodly to loke to be taughte rather of theym of an other Worlde,
Yet more we may Learn that it is vain, foolish, and ungodly to look to be taught rather of them of an other World,
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(10) summary (DIV2)
12
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825
then of the holy Scripture, whiche is left to teache vs inthis world.
then of the holy Scripture, which is left to teach us inthis world.
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(10) summary (DIV2)
12
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826
Last of al, we be taught that al good, godly, and necessary thinges for our saluacion, are taught and plainly set furthe in holye scripture.
Last of all, we be taught that all good, godly, and necessary things for our salvation, Are taught and plainly Set forth in holy scripture.
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(10) summary (DIV2)
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827
And if ther be any that doeth otherwyse beleue, or of thesame doeth doubt, he,
And if there be any that doth otherwise believe, or of The same doth doubt, he,
cc cs pc-acp vbb d cst vdz av vvi, cc pp-f j vdz vvi, pns31,
(10) summary (DIV2)
12
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828
or she, (as yet) doethe lacke the spirite of God, whiche doth teche al truth,
or she, (as yet) doth lack the Spirit of God, which does teach all truth,
cc pns31, (c-acp av) vdz vvi dt n1 pp-f np1, r-crq vdz vvb d n1,
(10) summary (DIV2)
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829
and suche one abidyng in that case shal neuer geue credite to Christ himselfe, nor to Prophete,
and such one abiding in that case shall never give credit to christ himself, nor to Prophet,
cc d pi vvg p-acp d n1 vmb av-x vvi n1 p-acp np1 px31, ccx p-acp n1,
(10) summary (DIV2)
12
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830
nor Apostle, nor yeat to all the Aungelles in heauen, if they ware al sente to conuert him, much lesse shal he,
nor Apostle, nor yet to all the Angels in heaven, if they beware all sent to convert him, much less shall he,
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(10) summary (DIV2)
12
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831
or she beleue the dead, if thei wer sent to teache him. Here we mai gather of what auchoritie the holy scripture is.
or she believe the dead, if they were sent to teach him. Here we mai gather of what auchoritie the holy scripture is.
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(10) summary (DIV2)
12
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832
And that there is therein expresselye sette furth, al that is for our soules health,
And that there is therein expressly Set forth, all that is for our Souls health,
cc cst pc-acp vbz av av-j vvn av, d cst vbz p-acp po12 ng1 n1,
(10) summary (DIV2)
12
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833
and wealthe necessary, and of done other thyng to be knowen, but of it only, in so much that if we do not heare that scripture only, credite it only, obey it,
and wealth necessary, and of done other thing to be known, but of it only, in so much that if we do not hear that scripture only, credit it only, obey it,
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(10) summary (DIV2)
12
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834
and fashion our whole life after it only, we shal neuer finde any other thyng, beyng in heauen, earth, or hel, that we may be saued by
and fashion our Whole life After it only, we shall never find any other thing, being in heaven, earth, or hell, that we may be saved by
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(10) summary (DIV2)
12
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835
Now the God of heaueu, which is the maker & aucthor of the holy scripture, geue vs al grace gladly to receiueit purely to vnderstād it, faithfully to beare it away,
Now the God of heaueu, which is the maker & author of the holy scripture, give us all grace gladly to receiueit purely to understand it, faithfully to bear it away,
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(10) summary (DIV2)
13
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836
and effectually to liue aftre thesame, to the glory of god and to all our Soules healthe.
and effectually to live aftre The same, to the glory of god and to all our Souls health.
cc av-j pc-acp vvi fw-fr j, p-acp dt n1 pp-f n1 cc p-acp d po12 n2 n1.
(10) summary (DIV2)
13
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837
To the whiche God, with our sauiour Christe, hys deare sonne, and with the holie Ghost, bee al honour, laude praise,
To the which God, with our Saviour Christ, his deer son, and with the holy Ghost, be all honour, laud praise,
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(10) summary (DIV2)
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838
and glorye, for euer and euer, worlde with out ende. Amen.
and glory, for ever and ever, world with out end. Amen.
cc n1, c-acp av cc av, n1 p-acp av n1. uh-n.
(10) summary (DIV2)
13
Image 54
