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AN HOMILIE OF Chrysostome.
an HOMILY OF Chrysostom.
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FOVR daies haue I spent in expounding vnto you the parable of Lazarus, lading furth such treasour,FOVR days have I spent in expounding unto you the parable of Lazarus, lading forth such treasure,
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as in that botched body we found hydden, whiche was neither gold, nor siluer, nor iewels,
as in that botched body we found hidden, which was neither gold, nor silver, nor Jewels,
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but rather religion constant courage, suffrance, & much patience.
but rather Religion constant courage, sufferance, & much patience.
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Forlike as these slydyng & transitory treasures are outwardly couerid with brambles, thistles, and rugged heth,
Forlike as these sliding & transitory treasures Are outwardly covered with brambles, thistles, and rugged heth,
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and natheles in digging deaper great richesse is discouered: So fynde we in Lazarus, botches outwardely, but withinwarde, substance beyonde estimation, a body diseased,
and natheless in digging deaper great richesse is discovered: So find we in Lazarus, botches outwardly, but withinwarde, substance beyond estimation, a body diseased,
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but a noble and liuely spirite, in whom that saieng of the apostle is fulfilled: howe well the vtter man is corrupted, so well the inner man is renewid.
but a noble and lively Spirit, in whom that saying of the apostle is fulfilled: how well the utter man is corrupted, so well the inner man is renewed.
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And truly I might this day also wade in the same parable, cōfutyng suche heretikes,
And truly I might this day also wade in the same parable, confuting such Heretics,
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as reproue the olde Testament, with the Patriarches, yea and spare not to whette theyr tounges against god the maker of al thinges.
as reprove the old Testament, with the Patriarchs, yea and spare not to whet their tongues against god the maker of all things.
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But for I wolde not my wordes all of one thyng, shulde to muche glutte you, these disputations refer I to an other season,
But for I would not my words all of one thing, should to much glut you, these disputations refer I to an other season,
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and now let vs see, what we can saye in a newe matter.
and now let us see, what we can say in a new matter.
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Parde ye knowe, that euer one kynde of meate, soone squaymysheth the stomak, wheras chāge quickeneth a continual apetite.
Parde you know, that ever one kind of meat, soon squaymysheth the stomach, whereas change Quickeneth a continual appetite.
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To the ende therfore we vse the like in our sermon, let vs after a longe space, loke backe agayne vpon saynt Paule.
To the end Therefore we use the like in our sermon, let us After a long Molle, look back again upon saint Paul.
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For as this present day is red vnto vs very apoyntedly a place of ye apostle,
For as this present day is read unto us very apoyntedly a place of you apostle,
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and handesomely agreeth that, that now we intend to say, with that we haue afore sayde.
and handsomely agreeth that, that now we intend to say, with that we have afore said.
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Ye haue herd then Paul declaring, and sayeng:
You have heard then Paul declaring, and saying:
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Brethren, I wolde not haue you vnwyttyng what is become of those that sleape, least ye-make dole, Brothers, I would not have you vnwyttyng what is become of those that sleep, least ye-make dole,
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and mourne, as others do that want hope. and mourn, as Others do that want hope.
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That, of Lazarus, was a strong sinew of the gospel, and this nowe is the voice of thapostle,
That, of Lazarus, was a strong sinew of the gospel, and this now is the voice of apostle,
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but in effect their tunes accorde.
but in Effect their Tunis accord.
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For as in that parable I treated much of the resurrection, & of the iudgemente to come:
For as in that parable I treated much of the resurrection, & of the judgement to come:
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so hathe this text brought me backe now into the self same argument, because if we digge out well this place of the apostle, we shall not misse of the very same treasure.
so hath this text brought me back now into the self same argument, Because if we dig out well this place of the apostle, we shall not miss of the very same treasure.
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For then, my hole oration tendid to this effect, that ye hearers might be taught,
For then, my hold oration tended to this Effect, that you hearers might be taught,
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how nothing in thys worlde was to be reputed for goodly, but yt rather in our hope we shuld marche on further, hauynge dayly before our eyes, the dome of our iudge,
how nothing in this world was to be reputed for goodly, but that rather in our hope we should march on further, having daily before our eyes, the dome of our judge,
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howe redoutable his iudgement is, & of what sterne grauenes we shuld fynde him. And doth not Paule with these wordes counseill vs the like? But herkē ye.
how redoubtable his judgement is, & of what stern grauenes we should find him. And does not Paul with these words counsel us the like? But harken you.
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Of those that slepe I wolde not haue you ignorant, to thend ye mourne not as other do, who haue no hope:Of those that sleep I would not have you ignorant, to The end you mourn not as other doe, who have no hope:
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For and if we beleue that Ies { us } is dead & vprisē: so those that in Ies { us } do slepe, god shal lead with hym.
For and if we believe that Ies { us } is dead & uprisen: so those that in Ies { us } do sleep, god shall led with him.
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But in chiefe, this is worth the serche to be knowen. why? when he speketh of Christ, his departing out of life he calleth death,
But in chief, this is worth the search to be known. why? when he Speaketh of christ, his departing out of life he calls death,
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and where he speaketh of oure deathe, he doth name it a slepe, and not deathe.
and where he speaks of our death, he does name it a sleep, and not death.
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For he said nat of the deade, what then? of those that slepe, & a litle after,
For he said nat of the dead, what then? of those that sleep, & a little After,
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so those that in Iesus do slepe, nat those that in Iesus are deade, god shal lead with him. And then agayn.
so those that in Iesus do sleep, nat those that in Iesus Are dead, god shall led with him. And then again.
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We that liue, that are left til the commynge of Christe, shall nat preuent them that ar on sleape.
We that live, that Are left till the coming of Christ, shall nat prevent them that Are on sleep.
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Nat somuch as here said he, that ar dead, but thrise making mention therof, thrise death he called a slepe.
Nat So much as Here said he, that Are dead, but thrice making mention thereof, thrice death he called a sleep.
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But nat so of Christ, as for and if we beleue that Iesus is dead, he sayde nat is on slepe,
But nat so of christ, as for and if we believe that Iesus is dead, he said nat is on sleep,
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but deade, and wherfore calleth he it Christ { is } deth, and our slepe? For nat rashely & at all auentures,
but dead, and Wherefore calls he it christ { is } death, and our sleep? For nat rashly & At all adventures,
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but rather vpon some great and depe respecte, hathe he vsed this obseruation of wordes.
but rather upon Some great and deep respect, hath he used this observation of words.
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So speakyng of Christe, he called it his deathe, to the ende the same myght be thought a passion in him,
So speaking of Christ, he called it his death, to the end the same might be Thought a passion in him,
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and as to vs he qualifieth it with the name of slepe, that therby he myght comeforte our sorow.
and as to us he Qualifieth it with the name of sleep, that thereby he might comeforte our sorrow.
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For the cause wherof procedeth the resurrection, boldely he called death, but where all is grounded on hope, that nameth he a slepe, seming with the veray worde to comforte vs, and geue vs good hope.
For the cause whereof Proceedeth the resurrection, boldly he called death, but where all is grounded on hope, that names he a sleep, seeming with the very word to Comfort us, and give us good hope.
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Inasmuch as he that slepith shal ryse againe, and death is naught els but a longe slepe.
Inasmuch as he that slepith shall rise again, and death is nought Else but a long sleep.
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For do nat obiect me with this, that the deade heare nat, speake nat, see nat,
For do nat Object me with this, that the dead hear nat, speak nat, see nat,
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nor fele nat, seing that a slepyng man hathe no parte of all these.
nor feel nat, sing that a sleeping man hath no part of all these.
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But if algates I must reherce some wondre, howe say you to this? That the soule of hym that sleapeth, dothe after a maner slepe also, & the deade do wake.
But if algates I must rehearse Some wonder, how say you to this? That the soul of him that Sleepeth, doth After a manner sleep also, & the dead do wake.
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But a dead man (saiest thou) putrifieth, and rottith, chaungid into duste and asshes, what therof my freind? that makith the more for vs. For incase a lādlord, purposing to reedifie an olde and ruinous house, shuld (as he must) fyrst of all transport the tenauntes some where els,
But a dead man (Sayest thou) putrefieth, and rottith, changed into dust and Ashes, what thereof my friend? that maketh the more for us For incase a landlord, purposing to re-edify an old and ruinous house, should (as he must) fyrst of all transport the tenants Some where Else,
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then plucke down the olde buyldyng, raysyng it more stately thē euer it was, this dede (trowe I) in nothing offendith the tenauntes,
then pluck down the old building, raising it more stately them ever it was, this deed (trow I) in nothing offendith the tenants,
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but muche more cheareth them, bycause they regard nat somuch the present defacing, as with theyr mynd they comprehēd the plat of the house that shalbe,
but much more Cheereth them, Because they regard nat So much the present defacing, as with their mind they comprehend the plate of the house that shall,
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but nat as yet, to be vewed at eye:
but nat as yet, to be viewed At eye:
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Euyn so doth god after lyke rate dissolue our bodyes, deductyng our soules the tenauntes as out of an house, to thend the same beyng ones new repayred, he may with greatter glory repossesse thē again therin.
Even so does god After like rate dissolve our bodies, deducting our Souls the tenants as out of an house, to The end the same being ones new repaired, he may with greater glory repossess them again therein.
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Lette vs nat therfore somuche counte vpon this present, in maner defasyng, as on the gorgeousnes that our house shalbe of.
Let us nat Therefore So much count upon this present, in manner defasyng, as on the gorgeousness that our house shall of.
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For admitte one hadde a copper ymage fordone with longe age and rustynes, parde he breaketh it,
For admit one had a copper image fordone with long age and rustynes, parde he breaks it,
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and in the fornace newe meltith it, to make it semelier then euer it was.
and in the furnace new meltith it, to make it semelier then ever it was.
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And as that dissoluing in the fornace, is nat thutter distruction of thimage, but rather a renewyng to the same:
And as that dissolving in the furnace, is nat thutter destruction of thimage, but rather a renewing to the same:
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So is the dissolution of our bodies nat an vndoing, but rather a new refresshing.
So is the dissolution of our bodies nat an undoing, but rather a new refreshing.
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When thou seest therfore this fleshe of ours, as in a fornace melting and putrifieng, stay nat thy selfe at that sight,
When thou See Therefore this Flesh of ours, as in a furnace melting and putrifieng, stay nat thy self At that sighed,
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but rather haue an eye to the mouldwerkes proporcion ▪ Neither suffice thy self herwith, but wade on yet further.
but rather have an eye to the mouldwerkes proportion ▪ Neither suffice thy self herewith, but wade on yet further.
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Inasmuche as an ymage 〈 ◊ 〉 whē he castith a bodie of brasse, he doth nat new make it of gold,
Inasmuch as an image 〈 ◊ 〉 when he castith a body of brass, he does nat new make it of gold,
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or euerlastyng, but brasē as before it was. Wheras god on thother side casting this our mortal and earthly bodie, restorith it goldē, and immortall.
or everlasting, but brazen as before it was. Whereas god on tother side casting this our Mortal and earthly body, restorith it golden, and immortal.
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For the earthe that receiuith our bodies fraile, and vnpure, rendrith the same agayn immortal, and right pure.
For the earth that receiuith our bodies frail, and unpure, rendrith the same again immortal, and right pure.
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Why shuld we then somuch behold on the corps lieng specheles, and with eies closed, as whē it riseth againe, partaker of the glorie passing mans vttrance, to be astonnied,
Why should we then So much behold on the corpse lying specheles, and with eyes closed, as when it Riseth again, partaker of the glory passing men utterance, to be astonied,
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and wondred at? For thus must we from the present face of thynges, reduce our vnderstādyng to that hope that is cōmyng.
and wondered At? For thus must we from the present face of things, reduce our understanding to that hope that is coming.
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Yet some wyll saye, they longe, and desyre, after the deades felowshyp, and therfore mourne, and lament they.
Yet Some will say, they long, and desire, After the deads fellowship, and Therefore mourn, and lament they.
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But what is that to purpose? For & if thou shuldest ioyne thy daughter in mariage to some one, who leadyng her awaye with hym, shulde goo into a farre cuntrey, lyuyng there in greate wealth & plentie of al thynges, this shuld not (I trowe) muche greue the, in asmuche as that sorow, which of the length of her absence thou conceiuest, through the comine reporte of her welfar, thou shalt easely passeouer.
But what is that to purpose? For & if thou Shouldst join thy daughter in marriage to Some one, who leading her away with him, should goo into a Far country, living there in great wealth & plenty of all things, this should not (I trow) much grieve thee, in asmuch as that sorrow, which of the length of her absence thou conceivest, through the comine report of her welfar, thou shalt Easily passover.
p-acp r-crq vbz d p-acp n1? p-acp cc cs pns21 vmd2 vvi po21 n1 p-acp n1 p-acp d crd, r-crq vvg pno31 av p-acp pno31, vmd vvi p-acp dt j n1, vvg a-acp p-acp j n1 cc n1 pp-f d n2, d vmd xx (pns11 vvb) d vvb pno32, p-acp av c-acp d n1, r-crq pp-f dt n1 pp-f po31 n1 pns21 vv2, p-acp dt fw-la n1 pp-f po31 n1, pns21 vm2 av-j av.
(3) homily (DIV1)
1
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And now wheras no man, nor seruant is the taker, but god himselfe, requiring that is hys owne, thou sobbest & criest out.
And now whereas no man, nor servant is the taker, but god himself, requiring that is his own, thou sobbest & Christ out.
cc av cs dx n1, ccx n1 vbz dt n1, cc-acp n1 px31, vvg cst vbz po31 d, pns21 vv2 cc vv2 av.
(3) homily (DIV1)
1
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But seyng I am (sayest yu) I can nat 〈 … 〉 And as for that I 〈 … 〉 sticke with ye.
But sing I am (Sayest thou) I can nat 〈 … 〉 And as for that I 〈 … 〉 stick with you.
cc-acp vvb pns11 vbm (vv2 pns21) pns11 vmb xx 〈 … 〉 cc c-acp p-acp cst pns11 〈 … 〉 vvi p-acp pn22.
(3) homily (DIV1)
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For nat thy mourning, but the great excesse therof wold I take from the.
For nat thy mourning, but the great excess thereof would I take from thee.
p-acp n1 po21 n1, cc-acp dt j n1 av vmd pns11 vvi p-acp pno32.
(3) homily (DIV1)
1
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Inasmuche as to mourne it is a kyndely thyng for vs, beyng men, but to doo the same outrageously, is a veray madnes, a signe of doting and an womannishe tendrenes.
Inasmuch as to mourn it is a kindly thing for us, being men, but to do the same outrageously, is a very madness, a Signen of doting and an womannishe tendrenes.
av c-acp pc-acp vvi pn31 vbz dt j n1 p-acp pno12, vbg n2, cc-acp pc-acp vdi dt d av-j, vbz dt j n1, dt n1 pp-f vvg cc dt j n1.
(3) homily (DIV1)
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I admit therfore thou wayle, I admit thou weape, but nat that thou do stomake at it,
I admit Therefore thou wail, I admit thou Weep, but nat that thou do stomach At it,
pns11 vvb av pns21 vvb, pns11 vvb pns21 n1, cc-acp xx cst pns21 vdb n1 p-acp pn31,
(3) homily (DIV1)
1
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or beare it heauily, nay rather geue thanckes vnto god the taker, that so, thou maiste worshipefully sette furthe thy frende, goyng out of this life,
or bear it heavily, nay rather give thanks unto god the taker, that so, thou Master worshipefully Set forth thy friend, going out of this life,
cc vvi pn31 av-j, uh-x av-c vvb n2 p-acp n1 dt n1, cst av, pns21 n1 av-j vvn av po21 n1, vvg av pp-f d n1,
(3) homily (DIV1)
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and yeld vnto him these honest funerals.
and yield unto him these honest funerals.
cc vvi p-acp pno31 d j n2.
(3) homily (DIV1)
1
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69
For and if thou takest it greuousely, thou bothe violatest the dead, { pro } uokest god the taker,
For and if thou Takest it grievously, thou both violatest the dead, { Pro } uokest god the taker,
p-acp cc cs pns21 vv2 pn31 av-j, pns21 d vv2 dt j, { fw-la } vvd2 vvb dt n1,
(3) homily (DIV1)
1
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70
yea and hindrest thine own selfe.
yea and hindrest thine own self.
uh cc vvn po21 d n1.
(3) homily (DIV1)
1
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71
But in geuing thankes therfore, so hast thou set him furthe, glorified the taker, and done thy self a great good turne. Weape therfore:
But in giving thanks Therefore, so hast thou Set him forth, glorified the taker, and done thy self a great good turn. Weep Therefore:
p-acp p-acp vvg n2 av, av vh2 pns21 vvn pno31 av-j, vvn dt n1, cc vdn po21 n1 dt j j n1. j av:
(3) homily (DIV1)
1
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but as the lord did for Lazarus, who therby prescribed vnto vs the rule, ordre, and verie termes of bewailing, whiche in no case we must passe. And so sayeth Paule.
but as the lord did for Lazarus, who thereby prescribed unto us the Rule, ordre, and very terms of bewailing, which in no case we must pass. And so Saith Paul.
cc-acp c-acp dt n1 vdd p-acp np1, r-crq av vvn p-acp pno12 dt n1, fw-fr, cc j n2 pp-f vvg, r-crq p-acp dx n1 pns12 vmb vvi. cc av vvz np1.
(3) homily (DIV1)
1
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Of those that slepe I wolde nat haue you ignorant, least ye shulde bewayle, as others do that wante hope. Bewayle sayeth he:Of those that sleep I would nat have you ignorant, lest you should bewail, as Others do that want hope. Bewail Saith he:
pp-f d cst vvi pns11 vmd xx vhi pn22 j, cs pn22 vmd vvi, c-acp n2-jn vdb cst n1 n1. vvb vvz pns31:
(3) homily (DIV1)
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but nat as the Grekes do, who denie the resurrection, whoo despayre of the lyfe to come.
but nat as the Greeks do, who deny the resurrection, who despair of the life to come.
cc-acp xx p-acp dt njp2 vdb, r-crq vvb dt n1, r-crq n1 pp-f dt n1 pc-acp vvi.
(3) homily (DIV1)
2
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75
I am ashamed I promes you, and nat meanely I am troubled in my sprite, when I see in the mercatestede theise flockes of women without shame, pluckinge theyr heares;
I am ashamed I promise you, and nat meanly I am troubled in my sprite, when I see in the mercatestede these flocks of women without shame, plucking their hears;
pns11 vbm j pns11 n1 pn22, cc xx av-j pns11 vbm vvn p-acp po11 n1, c-crq pns11 vvb p-acp dt n1 d n2 pp-f n2 p-acp n1, vvg po32 n2;
(3) homily (DIV1)
2
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styfing their armes, scraching their chekis, yea and doyng al this afore the Grekes eies.
styfing their arms, scraching their chekis, yea and doing all this afore the Greeks eyes.
vvg po32 n2, vvg po32 n2, uh cc vdg d d p-acp dt njp2 n2.
(3) homily (DIV1)
2
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77
What wil nat they say? what will nat they blaste of vs? Theise be they that so constantly affirme there shalbe a resurrection of the deade: gaye wordes:
What will nat they say? what will nat they blast of us? Theise be they that so constantly affirm there shall a resurrection of the dead: gay words:
q-crq vmb xx pns32 vvb? q-crq vmb xx pns32 n1 pp-f pno12? np1 vbb pns32 cst av av-j vvi a-acp vmb dt n1 pp-f dt j: j n2:
(3) homily (DIV1)
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but theyr deedes drawe nat after that lyne, with their wordes they maintayn the resurrection, but theyr doinges smelle of the desperate.
but their Deeds draw nat After that line, with their words they maintain the resurrection, but their doings smelle of the desperate.
cc-acp po32 n2 vvi xx p-acp d n1, p-acp po32 n2 pns32 vvi dt n1, cc-acp po32 n2-vdg fw-fr pp-f dt j.
(3) homily (DIV1)
2
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79
If they firmely trusted on the resurrection, they wolde nat do thus, if they were perswaded, the deade went to a better state, they wold nat make this dole.
If they firmly trusted on the resurrection, they would nat do thus, if they were persuaded, the dead went to a better state, they would nat make this dole.
cs pns32 av-j vvd p-acp dt n1, pns32 vmd xx vdi av, cs pns32 vbdr vvn, dt j vvd p-acp dt jc n1, pns32 vmd xx vvi d n1.
(3) homily (DIV1)
2
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80
These tauntes, and worse then these, do the vnfaithfull cast on vs, whē they heare vs crye out so.
These taunts, and Worse then these, do the unfaithful cast on us, when they hear us cry out so.
np1 n2, cc av-jc cs d, vdb dt j n1 p-acp pno12, c-crq pns32 vvb pno12 vvi av av.
(3) homily (DIV1)
2
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81
Let vs be ashamed therfore, and vse more modestie, nor sclander we not so muche therby, bothe our selues,
Let us be ashamed Therefore, and use more modesty, nor slander we not so much thereby, both our selves,
vvb pno12 vbi j av, cc vvb dc n1, ccx vvb pns12 xx av av-d av, d po12 n2,
(3) homily (DIV1)
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and those that loke vpō vs. For I pray the tell me? why bewaylest thou so sore the passer out of this lyfe? Because he was an yll man? In that poynt (me think { is }) thou oughtest to rendre thanckes, that all iniquitie is nowe lopped from him.
and those that look upon us For I pray the tell me? why bewailest thou so soar the passer out of this life? Because he was an ill man? In that point (me think { is }) thou Ought to rendre thanks, that all iniquity is now lopped from him.
cc d cst vvi p-acp pno12 c-acp pns11 vvb dt vvb pno11? q-crq vv2 pns21 av av-j dt n1 av pp-f d n1? p-acp pns31 vbds dt j-jn n1? p-acp d n1 (pno11 vvb { vbz }) pns21 vmd2 p-acp fw-fr n2, cst d n1 vbz av vvn p-acp pno31.
(3) homily (DIV1)
2
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But put case he was good and vertuous, so muche the more then shuldest thou reioise, at his taking away before any wyckednes had peruerted his good thoughtes,
But put case he was good and virtuous, so much the more then Shouldst thou rejoice, At his taking away before any wickedness had perverted his good thoughts,
p-acp vvi n1 pns31 vbds j cc j, av av-d dt av-dc cs vmd2 pns21 vvi, p-acp po31 vvg av p-acp d n1 vhd vvn po31 j n2,
(3) homily (DIV1)
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and that he is remoued to that place where for euer he shall floryshe, without so much as neuer so litle suspition of any tourne in thinges.
and that he is removed to that place where for ever he shall flourish, without so much as never so little suspicion of any turn in things.
cc cst pns31 vbz vvn p-acp d n1 c-crq c-acp av pns31 vmb vvi, p-acp av av-d c-acp av-x av j n1 pp-f d n1 p-acp n2.
(3) homily (DIV1)
2
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But he was a yonge man, glorifie thou god therfore, that toke him, and so sone hathe called hym to a better state.
But he was a young man, Glorify thou god Therefore, that took him, and so soon hath called him to a better state.
p-acp pns31 vbds dt j n1, vvi pns21 n1 av, cst vvd pno31, cc av av vhz vvn pno31 p-acp dt jc n1.
(3) homily (DIV1)
2
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Then set case he was olde: and for that also yeld thou thankes, in glorifieng god his caller.
Then Set case he was old: and for that also yield thou thanks, in glorifying god his caller.
av vvd n1 pns31 vbds j: cc c-acp cst av vvb pns21 n2, p-acp vvg n1 po31 n1.
(3) homily (DIV1)
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Be ashamed therefore of thy dolemakynge:
Be ashamed Therefore of thy dolemakynge:
vbb j av pp-f po21 vvg:
(3) homily (DIV1)
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sithens that the pompe of burieng, psalmes singyng, prayers, assemble of hed citisens, gatheringe togither of the brethern, al these thinges ar ordeined, nat that thou shuldest lament,
since that the pomp of burying, psalms singing, Prayers, assemble of head Citizens, gathering together of the brother, all these things Are ordained, nat that thou Shouldst lament,
p-acp d dt n1 pp-f vvg, n2 vvg, n2, n1 pp-f n1 n2, vvg av pp-f dt n2, d d n2 vbr vvn, xx cst pns21 vmd2 vvi,
(3) homily (DIV1)
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or be repynyng, but to thend thou geue thankes to god the taker.
or be repining, but to The end thou give thanks to god the taker.
cc vbi vvg, cc-acp p-acp n1 pns21 vvi n2 p-acp n1 dt n1.
(3) homily (DIV1)
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For like as euery man contendith to set fourth & speke well by suche, as are called to some great office or dignitie,
For like as every man contendith to Set fourth & speak well by such, as Are called to Some great office or dignity,
p-acp av-j c-acp d n1 n1 pc-acp vvi ord cc vvi av p-acp d, c-acp vbr vvn p-acp d j n1 cc n1,
(3) homily (DIV1)
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so of the sainctes that deceas, (as who sayeth) called to a greater promotion, we all shuld speake honorably,
so of the Saints that deceas, (as who Saith) called to a greater promotion, we all should speak honorably,
av pp-f dt n2 cst fw-la, (c-acp r-crq vvz) vvd p-acp dt jc n1, pns12 d vmd vvi av-j,
(3) homily (DIV1)
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sithens that deathe is restfulnes, the dispache of all thought { is } and cares perteinyng to this lyfe.
since that death is restfulness, the dispatch of all Thought { is } and Cares pertaining to this life.
p-acp d n1 vbz n1, dt vvb pp-f d vvd { vbz } cc n2 vvg p-acp d n1.
(3) homily (DIV1)
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When thou seest therfore any of thy nere frendes shaking hādes with this world, do not take it grudgingly,
When thou See Therefore any of thy never Friends shaking hands with this world, do not take it grudgingly,
c-crq pns21 vv2 av d pp-f po21 j n2 vvg n2 p-acp d n1, vdb xx vvi pn31 av-vvg,
(3) homily (DIV1)
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but rather when the sorowe stingith the, call thy wittes togither, serche thyne owne conscience, considre how within short space after the same end abideth the also.
but rather when the sorrow stingith thee, call thy wits together, search thine own conscience, Consider how within short Molle After the same end Abideth the also.
cc-acp av-c c-crq dt n1 vvz pno32, vvb po21 n2 av, vvi po21 d n1, vvb c-crq p-acp j n1 p-acp dt d n1 vvz dt av.
(3) homily (DIV1)
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Attempre thy selfe, and by the others death take warning.
Attempre thy self, and by the Others death take warning.
vvi po21 n1, cc p-acp dt ng2-jn n1 vvi n1.
(3) homily (DIV1)
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Cutte away all differring of amendement, call thy dedis to accompt, and make the best chang thou canst.
cut away all differing of amendment, call thy Deeds to account, and make the best change thou Canst.
vvb av d n-vvg pp-f n1, vvb po21 n2 p-acp n1, cc vvi dt js vvi pns21 vm2.
(3) homily (DIV1)
3
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The Ethnike and vnfaythfull beholdeth the heauyn, & worshippith the heauyn, takynge the same for god.
The Ethnic and unfaithful beholdeth the heauyn, & worshippith the heauyn, taking the same for god.
dt j-jn cc j vvz dt n1, cc n1 dt n1, vvg dt d p-acp n1.
(3) homily (DIV1)
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He seeth the earth and worshippeth it, & gapith after thing { is } mortal.
He sees the earth and Worshippeth it, & gapith After thing { is } Mortal.
pns31 vvz dt n1 cc vvz pn31, cc n1 p-acp n1 { vbz } j-jn.
(3) homily (DIV1)
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But we on thother part behold the heauē, and prayse the maker of the heauen, inasmuche as we take the same nat as god,
But we on tother part behold the heaven, and praise the maker of the heaven, inasmuch as we take the same nat as god,
cc-acp pns12 p-acp n-jn n1 vvi dt n1, cc vvi dt n1 pp-f dt n1, av c-acp pns12 vvb dt d n1 p-acp n1,
(3) homily (DIV1)
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but for the worke of god.
but for the work of god.
cc-acp p-acp dt n1 pp-f n1.
(3) homily (DIV1)
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I see ye worke of this whole world, wherby as by the hande I am led vnto the creatour therof.
I see you work of this Whole world, whereby as by the hand I am led unto the creator thereof.
pns11 vvb pn22 vvb pp-f d j-jn n1, c-crq c-acp p-acp dt n1 pns11 vbm vvn p-acp dt n1 av.
(3) homily (DIV1)
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The vnfaithful seeth ryches, & fixeth his mynde theron, & is rauished therwith: I like wise see riches, and dispise it.
The unfaithful sees riches, & fixeth his mind theron, & is ravished therewith: I like wise see riches, and despise it.
dt j vvz n2, cc vvz po31 n1 av, cc vbz vvn av: pns11 vvb n1 vvi n2, cc vvb pn31.
(3) homily (DIV1)
3
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He feelith pouerty, and whyneth therat: I fele the lyke, and reioyce therat. For otherwise be hold I thinges thē he doth. And euē so on death.
He feelith poverty, and whyneth thereat: I feel the like, and rejoice thereat. For otherwise be hold I things them he does. And even so on death.
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(3) homily (DIV1)
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He seith a corps, and taketh it for a corps:
He Saith a corpse, and Takes it for a corpse:
pns31 vvz dt n1, cc vvz pn31 p-acp dt n1:
(3) homily (DIV1)
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I see a corps, and repute this parte of death none other but for a slepe.
I see a corpse, and repute this part of death none other but for a sleep.
pns11 vvb dt n1, cc vvb d n1 pp-f n1 pix j-jn cc-acp p-acp dt vvi.
(3) homily (DIV1)
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And as in writyng it comes to passe, that where as with eies, aswell the conninge,
And as in writing it comes to pass, that where as with eyes, aswell the conning,
cc c-acp p-acp vvg pn31 vvz pc-acp vvi, cst c-crq c-acp p-acp n2, p-acp dt j-jn,
(3) homily (DIV1)
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as vnconning do pore on the letters, Yet nat for that with lyke vnderstanding.
as unconning do poor on the letters, Yet nat for that with like understanding.
c-acp vvg vdb vvi p-acp dt n2, av xx p-acp d p-acp av-j vvg.
(3) homily (DIV1)
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For thunconning do take those for bare letters only whyche they loke on, whereas the conning with great subtilty pyke oute the meanynge vnder hidden:
For thunconning do take those for bore letters only which they look on, whereas the cunning with great subtlety pike out the meaning under hidden:
p-acp vvg vdb vvi d p-acp j n2 av-j r-crq pns32 vvi a-acp, cs dt j-jn p-acp j n1 n1 av dt n1 p-acp j-vvn:
(3) homily (DIV1)
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So in the thinges self, with the selfe same eies beholde we all, on mortall thynges,
So in the things self, with the self same eyes behold we all, on Mortal things,
av p-acp dt n2 n1, p-acp dt n1 d n2 vvb pns12 d, p-acp j-jn n2,
(3) homily (DIV1)
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but nat with the lyke vnderstanding.
but nat with the like understanding.
cc-acp xx p-acp dt av-j vvg.
(3) homily (DIV1)
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Shal we therfore in this opinion of death agre with the Ethnikes? we (I saye) who in all other thynges do disagree from them? Thinke we ones, to whom the deade is goone,
Shall we Therefore in this opinion of death agree with the Ethnics? we (I say) who in all other things do disagree from them? Think we ones, to whom the dead is goone,
vmb pns12 av p-acp d n1 pp-f n1 vvi p-acp dt n2-jn? n1 (pns11 vvb) r-crq p-acp d j-jn n2 vdb vvi p-acp pno32? vvb pns12 pi2, p-acp ro-crq dt j vbz av,
(3) homily (DIV1)
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and receiue we consolation, king he is with Petre, Paule, and the hole company of sainctes.
and receive we consolation, King he is with Petre, Paul, and the hold company of Saints.
cc vvb pns12 n1, n1 pns31 vbz p-acp np1, np1, cc dt j-jn n1 pp-f n2.
(3) homily (DIV1)
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Thinke, how he shal rise again, and that with farre more glory, and reputation. Thinke, howe that to mourne, and lament, other els thy teares, may naught auayle the,
Think, how he shall rise again, and that with Far more glory, and reputation. Think, how that to mourn, and lament, other Else thy tears, may nought avail thee,
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(3) homily (DIV1)
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but in fine make rebound to thine owne disaduantage.
but in fine make rebound to thine own disadvantage.
cc-acp p-acp j vvi vvi p-acp po21 d n1.
(3) homily (DIV1)
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115
Thinke, if thou doest thus, whose example thou folowist, and in any waies eschonne the company of synne.
Think, if thou dost thus, whose Exampl thou folowist, and in any ways Eschew the company of sin.
vvb, cs pns21 vd2 av, rg-crq n1 pns21 vvi, cc p-acp d n2 vvi dt n1 pp-f n1.
(3) homily (DIV1)
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For here in, whome folowiste thou? or whom doest thou countrefaite? but the infidels,
For Here in, whom folowiste thou? or whom dost thou countrefaite? but the Infidels,
p-acp av p-acp, r-crq n1 pns21? cc qo-crq vd2 pns21 vvi? p-acp dt n2,
(3) homily (DIV1)
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and those that haue no hope? Lyke as Paule saieth: lest ye mourne as the reste do, that haue no hope.
and those that have no hope? Like as Paul Saith: lest you mourn as the rest do, that have no hope.
cc d cst vhb dx n1? j c-acp np1 vvz: cs pn22 vvi p-acp dt n1 vdb, cst vhb dx n1.
(3) homily (DIV1)
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And marke ye well, how warely the apostle speaketh: for he said nat hope of the resurrection, but platly, those that haue no hope.
And mark you well, how warily the apostle speaks: for he said nat hope of the resurrection, but plately, those that have no hope.
cc vvb pn22 av, c-crq av-j dt n1 vvz: c-acp pns31 vvd xx vvi pp-f dt n1, cc-acp av-j, d cst vhb dx n1.
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For who so loketh nat after the iudgement day, hath no maner hope, nat onely of gods forsight in thinges,
For who so looketh nat After the judgement day, hath no manner hope, nat only of God's foresight in things,
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but nat so muche as of gods ryght wisenes, accordyng as he ouerue with all the same.
but nat so much as of God's right wisenes, according as he ouerue with all the same.
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He that hathe no syght in this, nor iugith nat this is so, is bruter then any beaste,
He that hath no sight in this, nor iugith nat this is so, is bruter then any beast,
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and puttith all lawes, iudgementes, good constitucions, and for shorte, al goodnes out of his own mind.
and puttith all laws, Judgments, good constitutions, and for short, all Goodness out of his own mind.
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For who so loketh nat to rendre any counte of his doynges, slieth from all vertue, and cleuith to all naughtynes.
For who so looketh nat to render any count of his doings, slieth from all virtue, and cleuith to all naughtynes.
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We then considering all this, and countinge the Grekes custome, whiche we folowe in makyng dole, to be a very madnes & amasing of ye mind.
We then considering all this, and counting the Greeks custom, which we follow in making dole, to be a very madness & amassing of the mind.
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Eschonne we (I say) this vsage with thē.
Eschew we (I say) this usage with them.
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For to none other intent dothe Paul so often make mention of them, but that remēbring what disworship we incurre therby, we shulde refraine customynge with them,
For to none other intent doth Paul so often make mention of them, but that remembering what disworship we incur thereby, we should refrain customynge with them,
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and rather make retourne to our owne noblesse. And that nat here onely, but often, and continually doth Paul so.
and rather make return to our own noblesse. And that nat Here only, but often, and continually does Paul so.
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For when he wold haue vs leaue our synnes, then makith he demonstration, what maner men through our synnes we are coupled with, to thend we shuld mislike,
For when he would have us leave our Sins, then maketh he demonstration, what manner men through our Sins we Are coupled with, to The end we should mislike,
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and be offendid with the maners of the person, & shon his company. Further writing to the Thessaloniēs, thus saith he:
and be offended with the manners of the person, & shon his company. Further writing to the Thessaloniens, thus Says he:
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Let eche of you possesse his owne bodie in all holines and honour, nat in susteining of disworship,
Let eke of you possess his own body in all holiness and honour, nat in sustaining of disworship,
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as the Gentiles, who know nat god. And agayn, nat as thother Gentiles, who walke in the vanitie of theyr hertes. So also in this place.
as the Gentiles, who know nat god. And again, nat as tother Gentiles, who walk in the vanity of their herts. So also in this place.
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Brethern, I wold nat haue you ignorant what is become of them that slepe, lest ye mourne as others do who want hope.
Brother, I would nat have you ignorant what is become of them that sleep, lest you mourn as Others do who want hope.
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For nat the nature of the thyng, but the purpose of our mynde, nat the death of the passer hence,
For nat the nature of the thing, but the purpose of our mind, nat the death of the passer hence,
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but the weake sprite of the bewailer is that, that troublith vs. For as for the beleuing man, no present displeasures can displease him,
but the weak sprite of the bewailer is that, that troublith us For as for the believing man, no present displeasures can displease him,
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but rather before that 〈 … 〉 prepared for him, is 〈 … 〉 in this present 〈 … 〉 oddes betwix him and the vnfaithefull.
but rather before that 〈 … 〉 prepared for him, is 〈 … 〉 in this present 〈 … 〉 odds betwixt him and the unfaithful.
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No small vantage then receiue we through christian religion, onles we repute nat continuall quietnes of mynde,
No small vantage then receive we through christian Religion, unless we repute nat continual quietness of mind,
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and euer a lyke gladnes, to be the greatest fruite we may here gather. Therfore saieth Paule.
and ever a like gladness, to be the greatest fruit we may Here gather. Therefore Saith Paul.
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Ioy ye euer in the lord, agayn (I say) reioyce ye.
Joy you ever in the lord, again (I say) rejoice you.
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For asmuche as before the resurrection daye, we ar priuileged in the mean space, in that we fall nat into theise dayly troubles of our lyfe,
For asmuch as before the resurrection day, we Are privileged in the mean Molle, in that we fallen nat into these daily Troubles of our life,
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but rather through hope of the lyfe to come, euyn here receyue we great comfort, and consolation.
but rather through hope of the life to come, even Here receive we great Comfort, and consolation.
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Moreouer as we make game on bothe sydes, so on both sides is the vnfaithfull at after deale, 〈 … 〉 throughthe punishment remaynyng hym for nat trusting in the resurrection, the other,
Moreover as we make game on both sides, so on both sides is the unfaithful At After deal, 〈 … 〉 throughthe punishment remaining him for nat trusting in the resurrection, the other,
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because euery small mishappe here, discouragith hym, whoo looketh after noo maner wealth in that other worlde to come.
Because every small mishap Here, discouragith him, who looks After no manner wealth in that other world to come.
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And therfore nat only for the resurrectiōs sake, ought god to be thanked, but also for that hope of the resurrection, hable to comforte our soules in perplexitie,
And Therefore nat only for the resurrections sake, ought god to be thanked, but also for that hope of the resurrection, able to Comfort our Souls in perplexity,
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and encourage vs aswell in other thinges, as it dothe in this, that we shall rise agayne, and be with god.
and encourage us aswell in other things, as it doth in this, that we shall rise again, and be with god.
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For and if we nedes must lament, and mourne:
For and if we needs must lament, and mourn:
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those that lyue in syn, nat those that deceas with vertue, shulde we 〈 … 〉 weape for.
those that live in sin, nat those that deceas with virtue, should we 〈 … 〉 Weep for.
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And so did 〈 … 〉 For writing to the Cori〈7 letters〉 thus saieth he.
And so did 〈 … 〉 For writing to the Cori〈7 letters〉 thus Saith he.
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Least at my commyng to you, god humble me soo much, that I must be faine to bewaile many of you, nat as deade,
lest At my coming to you, god humble me so much, that I must be feign to bewail many of you, nat as dead,
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but that haue synned, and repent nat of the excesse and vnclennes they haue committed. Bewayle the dead, for he wantith his sences, bewaile a foole, for he wantith wyt.
but that have sinned, and Repent nat of the excess and uncleanness they have committed. Bewail the dead, for he wantith his Senses, bewail a fool, for he wantith wit.
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Meanly bewayle the deade, for he is but at rest, but a foles life is worse thē his death.
Meanly bewail the dead, for he is but At rest, but a Fools life is Worse them his death.
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That and if algates we must be mone hym that is depriued of life, then muche more him, that is voide of ryghtwisenes,
That and if algates we must be moan him that is deprived of life, then much more him, that is void of ryghtwisenes,
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and hath missed of this gifte of hope sent to vs from aboue.
and hath missed of this gift of hope sent to us from above.
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Suche men therfore let vs bemone, for this mourning we do 〈 … 〉 inasmuche as in bemoning them, ofte times we do refourme theim.
Such men Therefore let us bemoan, for this mourning we do 〈 … 〉 inasmuch as in bemoaning them, oft times we do reform them.
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Where as to bemone the deade is bothe fond, and improfitable.
Where as to bemoan the dead is both found, and improfitable.
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And so let vs nat abrogat this custom of dole makyng, but then let our dole be for synnes sake onely.
And so let us nat abrogat this custom of dole making, but then let our dole be for Sins sake only.
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For afore pouerty, sikenes, vntimely death, begylyng, or slaunder, all these with like discōmodities appertaining to vs we ought to bear out with a right good hart,
For afore poverty, sikenes, untimely death, begylyng, or slander, all these with like Discomforts appertaining to us we ought to bear out with a right good heart,
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because these euilles, incase we be patient, maye be occasion of a greter croune & glory.
Because these evils, incase we be patient, may be occasion of a greater crown & glory.
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But how may it be (saiest thou) that a man mourne not? To this I are the contrary.
But how may it be (Sayest thou) that a man mourn not? To this I Are the contrary.
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Howe may it be, that a man endewed with reason contemplation & hope of thinges to come, shulde m〈 … 〉 But who is he (saiest thou) that in this confusion,
Howe may it be, that a man endued with reason contemplation & hope of things to come, should m〈 … 〉 But who is he (Sayest thou) that in this confusion,
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and chaunge of thynges, may nat somewhat be moued? Many (I say) both in ours, and in our elders dayes.
and change of things, may nat somewhat be moved? Many (I say) both in ours, and in our Elders days.
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For Iob, when the hole nombre of his children perished, herken ye what he sayeth.
For Job, when the hold number of his children perished, harken you what he Saith.
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God gaue me them, God hath bereuid me them, as pleaseth god, so is it done.
God gave me them, God hath bereaved me them, as Pleases god, so is it done.
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These wordes armeruailous to be rehersed onely, but if thou serchest them narolier, thā wilt thou more meruayle.
These words armeruailous to be rehearsed only, but if thou serchest them narolier, than wilt thou more marvel.
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For thus muste thou make thy discourse:
For thus must thou make thy discourse:
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How the dyuel his persecutour toke awaye nat haulfe his chyldren, and lefte the other haulfe,
How the Devil his persecutor took away nat half his children, and left the other half,
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nother that he toke the more numbre, & spared the lesse, but that he sweped away al the fruite,
neither that he took the more numbered, & spared the less, but that he swept away all the fruit,
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and yet the tree he ouerturned nat, he raysed all the surges of the sea,
and yet the tree he overturned nat, he raised all the surges of the sea,
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and yet the shyp he drowned nat, he gaue the assault to the vttremoste, and yet the strong towre wanne he nat.
and yet the ship he drowned nat, he gave the assault to the vttremoste, and yet the strong tower won he nat.
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So Iob abode all his bruntes, and remained in one vnstyrred. Many dartes were launced at him, whiche he shruncke nat for:
So Job Abided all his brunts, and remained in one unstirred. Many darts were lanced At him, which he shrunk nat for:
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nay rather they were launced, & he was nat wounded.
nay rather they were lanced, & he was nat wounded.
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Imagine we (I pray you) what a thynge it was for Iob, to see so many of his childrē al at ones perishing.
Imagine we (I pray you) what a thing it was for Job, to see so many of his children all At ones perishing.
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Yea, and trowe ye nat, it was a sufficient corrosiue to his herte, to haue thē all taken from him? al (I say) togither, at one tyme, in one day, of like floure of age, of muche hope and towardness in suche sort to finishe their yearis? after so many wrekes,
Yea, and trow you nat, it was a sufficient corrosive to his heart, to have them all taken from him? all (I say) together, At one time, in one day, of like flower of age, of much hope and towardness in such sort to finish their Years? After so many wrekes,
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and scourges, this laste to make vp his mouthe? specially he beyng so louing a father,
and scourges, this laste to make up his Mouth? specially he being so loving a father,
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and his children suche as deserued no lesse? For wher as one leseth by death his vnthrifty children,
and his children such as deserved no less? For where as one leseth by death his unthrifty children,
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well may it cause him to regrete a litle, nat that the anguishe so hotely scaldith him, chiefly because the vngratiousenes of such as deceas, may well be in cause,
well may it cause him to regrete a little, nat that the anguish so hotly scaldith him, chiefly Because the vngratiousenes of such as deceas, may well be in cause,
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why that sorowe settithe nat her tethe so sharpely in vs. But if theyr goodnes he commendable,
why that sorrow settithe nat her teeth so sharply in us But if their Goodness he commendable,
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then thrilleth the that deape wounde with continuall remembraunce, and the incurable euyll breadeth two maner thornes in thy hert.
then thrilleth the that Deep wound with continual remembrance, and the incurable evil breedeth two manner thorns in thy heart.
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That one is the remorse of nature and kynde, whiche we that liue haue, the other is the vertue the deceased persone was of.
That one is the remorse of nature and kind, which we that live have, the other is the virtue the deceased person was of.
cst pi vbz dt n1 pp-f n1 cc n1, r-crq pns12 d vvb vhb, dt n-jn vbz dt n1 dt j-vvn n1 vbds pp-f.
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Then, that Iobs chyldren were of much towardnes, may be gathered by this, in that their father toke much care about their bringing vp,
Then, that Jobs children were of much towardness, may be gathered by this, in that their father took much care about their bringing up,
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and made ofte sacrifice for them, hauing doubte at leaste vpon their hidden sinnes. For nothinge was dearer to him, neither more tendid on, then his childrens bryngynge vp,
and made oft sacrifice for them, having doubt At jest upon their hidden Sins. For nothing was Dearer to him, neither more tended on, then his Children's bringing up,
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an euidente argument nat onely of their good demeanour, but also of his fatherly affectiō.
an evident argument nat only of their good demeanour, but also of his fatherly affection.
dt j n1 xx av-j pp-f po32 j n1, cc-acp av pp-f po31 j n1.
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Inasmuche therfore as Iob was a father, yea and so tendre a father, as nat onely expressed his naturall loue,
Inasmuch Therefore as Job was a father, yea and so tendre a father, as nat only expressed his natural love,
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but also the feare he toke for them, besydes that they that died, were of such an aproued honesty, trebly were those panges of sorowes leuelid at him.
but also the Fear he took for them, besides that they that died, were of such an approved honesty, trebly were those pangs of sorrows leveled At him.
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Whiche in case they had ben put to one by one, so might the pecemealeshype haue geuin place to som maner cōsolation,
Which in case they had been put to one by one, so might the pecemealeshype have geuin place to Some manner consolation,
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as when the presence of the surviuours, couerith the sorowe conceiued for the deade.
as when the presence of the survivors, couerith the sorrow conceived for the dead.
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But where as the hole flocke decayeth, whome canne he susteyne to loke vpon? that before was father to so many children,
But where as the hold flock decayeth, whom can he sustain to look upon? that before was father to so many children,
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and nowe hath nat so muche as one left him.
and now hath nat so much as one left him.
cc av vhz xx av av-d c-acp pi vvd pno31.
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And here now I might bring in his fifte sworde of sorowe, in that they all at ones so sodainely were bereuid of their life.
And Here now I might bring in his Fifth sword of sorrow, in that they all At ones so suddenly were bereaved of their life.
cc av av pns11 vmd vvi p-acp po31 ord n1 pp-f n1, p-acp cst pns32 d p-acp pi2 av av-j vbdr vvn pp-f po32 n1.
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For and if their death had vetid within space of.iiii. or.v. daies, so might his wifes,
For and if their death had vetid within Molle of iiii or v days, so might his wives,
p-acp cc cs po32 n1 vhd vvn p-acp n1 pp-f crd cc ord n2, av vmd po31 ng1,
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and at his neighbours haue borne him feleship in lamenting with him, that in so short space,
and At his neighbours have born him feleship in lamenting with him, that in so short Molle,
cc p-acp po31 n2 vhb vvn pno31 n1 p-acp vvg p-acp pno31, cst p-acp av j n1,
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and so vnlokid for, so goodly a meiny was quite fordone.
and so unlooked for, so goodly a meiny was quite fordone.
cc av j p-acp, av j dt n1 vbds av vvn.
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But muche more cause of sorowe had Iob, who nat in thre, in two, or in one day,
But much more cause of sorrow had Job, who nat in Three, in two, or in one day,
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but in a moment was euenly depriued of them al. For a mishap long loked for,
but in a moment was evenly deprived of them all For a mishap long looked for,
cc-acp p-acp dt n1 vbds av-j vvn pp-f pno32 d p-acp dt n1 av-j vvn p-acp,
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albeit it touchith a man to the quicke, Yet for that the euill cōming is forseen, it is wont to be more tollerable.
albeit it touchith a man to the quick, Yet for that the evil coming is forseen, it is wont to be more tolerable.
cs pn31 n1 dt n1 p-acp dt j, av p-acp d dt j-jn n-vvg vbz vvn, pn31 vbz j pc-acp vbi av-dc j.
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but when ye same chancith bothe at ones, and at vnwares, then is it intollerable.
but when you same chancith both At ones, and At unwares, then is it intolerable.
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When so euer then a thynge is greuous of it selfe, and therto doth opresse one beyonde his expectation, that is surely a greate enforcement of his sorowe.
When so ever then a thing is grievous of it self, and thereto does opresse one beyond his expectation, that is surely a great enforcement of his sorrow.
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Nowe therfore repute with thy selfe howe intollerable Iobs sorowe was, and how it passed the common grief felte in like passions.
Now Therefore repute with thy self how intolerable Jobs sorrow was, and how it passed the Common grief felt in like passion.
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But wilt thou hear now the sixte throwe of Iob? he lost al his children in the floure of theyr youthe,
But wilt thou hear now the sixte throw of Job? he lost all his children in the flower of their youth,
cc-acp vm2 pns21 vvi av dt ord vvi pp-f np1? pns31 vvd d po31 n2 p-acp dt n1 pp-f po32 n1,
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and pardie ye wote howe sore mens deathes afore their time of ripenes, are wont not onely to trouble theyr frendes,
and pardie you wot how soar men's deaths afore their time of ripeness, Are wont not only to trouble their Friends,
cc uh pn22 vvb c-crq j ng2 n2 p-acp po32 n1 pp-f n1, vbr j xx av-j pc-acp vvi po32 n2,
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but also in sundry meanes to trouble them.
but also in sundry means to trouble them.
cc-acp av p-acp j n2 pc-acp vvi pno32.
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then this of Iobs children was nat onely an vnripe death, but therto, a violent deathe, whiche violentnes may be takē for his seuenth calamitie for he sawe them nat yeldyng their gostes and laste breathes in their bodies,
then this of Jobs children was nat only an unripe death, but thereto, a violent death, which violentnes may be taken for his Seventh calamity for he saw them nat yielding their Ghosts and laste breathes in their bodies,
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but they were al oppressed with the ruine of the house wher they banketted.
but they were all oppressed with the ruin of the house where they banqueted.
cc-acp pns32 vbdr d vvn p-acp dt n1 pp-f dt n1 c-crq pns32 vvd.
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Nowe put case some one as he digged amonges those ruines, shuld plucke out now a stone,
Now put case Some one as he dug among those ruins, should pluck out now a stone,
av vvd n1 d crd c-acp pns31 vvd p-acp d n2, vmd vvi av av dt n1,
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& then a limme of some one of them, perchaunce one hande holdynge the cuppe, on other in the platter, with all the shape of the bodye quashed asūder, the nose frushed downe, the head crased, the eyes quisted oute, the braine dispercled,
& then a limb of Some one of them, perchance one hand holding the cup, on other in the platter, with all the shape of the body quashed asunder, the nose frushed down, the head crazed, the eyes quisted out, the brain dispercled,
cc av dt n1 pp-f d crd pp-f pno32, av crd n1 vvg dt n1, p-acp j-jn p-acp dt n1, p-acp d dt n1 pp-f dt n1 vvd av, dt n1 vvn a-acp, dt n1 j-vvn, dt n2 vvd av, dt n1 vvn,
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and the hole proportion of the body with the diuersnes of the bruses so disfygured, that the poore father myghte vnnethes discerne the desyred sight of one of his children from an other.
and the hold proportion of the body with the diuersnes of the bruises so disfygured, that the poor father might unnethes discern the desired sighed of one of his children from an other.
cc dt j-jn n1 pp-f dt n1 p-acp dt n1 pp-f dt n2 av vvn, cst dt j n1 vmd n2 vvi dt vvn n1 pp-f crd pp-f po31 n2 p-acp dt n-jn.
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At the rehersall onely of this tragedie, yeare moued to compassion and teares.
At the rehearsal only of this tragedy, year moved to compassion and tears.
p-acp dt n1 av-j pp-f d n1, n1 vvn p-acp n1 cc n2.
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What thincke you then by him that sawe this gere? For seing we now so long time sins, can not so muche as heare with out teares,
What think you then by him that saw this gere? For sing we now so long time Sins, can not so much as hear with out tears,
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so miserable a chance as this was, yea, and that nothing { per } taining vnto vs:
so miserable a chance as this was, yea, and that nothing { per } taining unto us:
av j dt n1 c-acp d vbds, uh, cc cst pix { fw-la } vvg p-acp pno12:
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What maner a man, and of how stony an hert was Iob, (trow ye) who seyng all this with his eyes, nat in an other mans aduersitie,
What manner a man, and of how stony an heart was Job, (trow you) who sing all this with his eyes, nat in an other men adversity,
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but in his owne, coulde so refraine, and mortifie his courage? For he neither repined therat, no nat somuche as ones openid he his mouth in grudge.
but in his own, could so refrain, and mortify his courage? For he neither repined thereat, no nat So much as ones opened he his Mouth in grudge.
cc-acp p-acp po31 d, vmd av vvi, cc vvi po31 n1? p-acp pns31 av-dx vvd av, dx n1 av p-acp pi2 vvn pns31 po31 n1 p-acp n1.
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As what meanith this? is this the recompēce of my mekenes? to this therfore hath my house stood open to all straunge gestes, that I shuld se the graue of my children? haue I therfore vpon those extendid all gentilnes, that these shulde suffre this death?
As what meanith this? is this the recompense of my meekness? to this Therefore hath my house stood open to all strange gests, that I should see the graven of my children? have I Therefore upon those extended all gentleness, that these should suffer this death?
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None of all these muttringis vttred he, no nat somuche as ones thought them, but after a longe debatynge with him selfe toke he all in good wourth.
None of all these muttringis uttered he, no nat So much as ones Thought them, but After a long debating with him self took he all in good wourth.
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For like as a cunnyng founder, whē he castith an image of gold, doth proportion and make fete the moulde with all diligence,
For like as a cunning founder, when he castith an image of gold, does proportion and make feet the mould with all diligence,
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soo he with proportioninge and feting, brought his courage to a good poynte.
so he with proportioning and feting, brought his courage to a good point.
av pns31 p-acp n-vvg cc n-vvg, vvd po31 n1 p-acp dt j n1.
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And as a painful husbandman, watrith, byndith, and hedgith in, the graffes of palme and Oliuertrees,
And as a painful husbandman, watrith, byndith, and hedgith in, the graffs of palm and Olive trees,
cc c-acp dt j n1, n1, uh, cc n1 p-acp, dt n2 pp-f n1 cc np1,
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likewise Iob ceased nat with all his studie to bring vp eche of their soules as a fruiteful Olyue tree, to a greater encreace of vertue.
likewise Job ceased nat with all his study to bring up eke of their Souls as a fruitful Olive tree, to a greater increase of virtue.
av np1 vvd xx p-acp d po31 n1 pc-acp vvi a-acp d pp-f po32 n2 p-acp dt j n1 n1, p-acp dt jc n1 pp-f n1.
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And hauyng all done, when the storminge of the wicked sprite, had disturbed, and beaten them to the ground, with a miserable ende of theyr liues lotted vnto thē,
And having all done, when the storming of the wicked sprite, had disturbed, and beaten them to the ground, with a miserable end of their lives lotted unto them,
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yet vsed he no kinde of blasphemie, but thanking god of al, gaue so the dyuell a clap at the auauntage.
yet used he no kind of blasphemy, but thanking god of all, gave so the Devil a clap At the advantage.
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But now if thou wilt say, that his sorowe for losse of many chyldren, is nat to be compared to his, that had,
But now if thou wilt say, that his sorrow for loss of many children, is nat to be compared to his, that had,
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and lost his onely childe, thou speakist well, and I wyl wel so be it. For nat euen, but muche greater was Iobs sorowe.
and lost his only child, thou speakist well, and I will well so be it. For nat even, but much greater was Jobs sorrow.
cc vvd po31 j n1, pns21 j-vvn n1, cc pns11 vmb av av vbb pn31. p-acp n1 av, cc-acp av-d jc vbds n2 n1.
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For who can gesse the benefite risinge to the father of many chyldren? and perconsequent, the wound receiued in many bodies, must nedes engender a more manifest calamite, and sharper heuynes.
For who can guess the benefit rising to the father of many children? and perconsequent, the wound received in many bodies, must needs engender a more manifest calamite, and sharper heaviness.
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But now, if thou desyrest an example of him, who hauing but one only sonne, shewed neuertheles as great as Iob, or rather greater cōstance.
But now, if thou Desirest an Exampl of him, who having but one only son, showed nevertheless as great as Job, or rather greater constance.
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Then loke thou on the Patriarch Abrahā, who in dede sawe nat his sōne Isaac die,
Then look thou on the Patriarch Abrahā, who in deed saw nat his son Isaac die,
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but was cōmaunded (whiche thyng was far more piteous, and miserable) was commaunded I saye with his owne handes to kylle him,
but was commanded (which thing was Far more piteous, and miserable) was commanded I say with his own hands to kill him,
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& yet this bidding he withstode nat, neither toke it heuily, nor vsed none of al these wordis.
& yet this bidding he withstood nat, neither took it heuily, nor used none of all these words.
cc av d vvg pns31 vvd xx, av-dx vvd pn31 av-j, ccx vvd pix pp-f d d n2.
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To this thē hast thou made me a father, that I shulde be myne owne childes queller? better had it ben nat to haue geuen him vn to me,
To this them hast thou made me a father, that I should be mine own child's queller? better had it been nat to have given him vn to me,
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then in this wise to redemaund him.
then in this wise to redemand him.
av p-acp d n1 pc-acp vvi pno31.
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But if thou wilt nedes haue him, to what purpose I besech the wilt thou haue him slayne of me,
But if thou wilt needs have him, to what purpose I beseech the wilt thou have him slain of me,
p-acp cs pns21 vm2 av vhi pno31, p-acp r-crq n1 pns11 vvb dt vm2 pns21 vhi pno31 vvn pp-f pno11,
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and my hand to be his bludsheder? was it nat thy promes, howe in this boye my sede shulde store all the worlde? and what frute geuest thou me,
and my hand to be his bludsheder? was it nat thy promise, how in this boy my seed should store all the world? and what fruit givest thou me,
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when thou pluckest vp the rootes? how assurest me thou of nephieus, and cōmandest my onely sonne to be slayne? who euer sawe the like, who dyd the lyke? I am begiled, I am betrayed.
when thou pluckest up the roots? how assurest me thou of nephieus, and Commandest my only son to be slain? who ever saw the like, who did the like? I am beguiled, I am betrayed.
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Abraham truly againsaide nat gods commandement, nor stode nat in termes of why, and wherfore, with him,
Abraham truly againsaide nat God's Commandment, nor stood nat in terms of why, and Wherefore, with him,
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but when he had ones herde.
but when he had ones herd.
cc-acp c-crq pns31 vhd pi2 vvn.
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Take thy dere and welbeloued sōne Isaac, & make of him sacrifice to me, vpō suche an hille as I shall apointe the, with as good a will he wente aboute it,
Take thy dear and well-beloved son Isaac, & make of him sacrifice to me, upon such an hill as I shall appoint thee, with as good a will he went about it,
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as if more had ben commanded him, he wold haue done his vttermost, for he both kepte this secrete from his wyfe,
as if more had been commanded him, he would have done his uttermost, for he both kept this secret from his wife,
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and from his seruantes, cōmanding them to tarye at the foote of the hille, and taking with him only Isaac for his oblation went vp, nat with a faynt hert,
and from his Servants, commanding them to tarry At the foot of the hill, and taking with him only Isaac for his oblation went up, nat with a faint heart,
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but gladsomely aboute the execution of gods cōmaundement.
but gladsomely about the execution of God's Commandment.
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Thinke therfore howe harde a case this was, when no man beyng by, he did question (perchaunce) with his sonne aparte, whiche might make his hert the rather fowndre into pitie,
Think Therefore how harden a case this was, when no man being by, he did question (perchance) with his son apart, which might make his heart the rather fowndre into pity,
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and a more vehement heate of loue, nat in one or two daies, but in many daies to be quickenid in him, inasmuche as to haue dispached gods byddyng out of hande, was sure a very great and hard enterprise,
and a more vehement heat of love, nat in one or two days, but in many days to be quickened in him, inasmuch as to have dispatched God's bidding out of hand, was sure a very great and hard enterprise,
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but nat of suche maistrye, as by respite of so many daies to haue his minde temptid, specially beyng beseagid with soo greate a loue,
but nat of such mastery, as by respite of so many days to have his mind tempted, specially being besieged with so great a love,
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as he bare toward { is } Isaac.
as he bore towards { is } Isaac.
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For therfore dyd god apoynte him a place of further distance, where he shuld do his oblation, to the end the w•estlers styfnes might be the better assaied.
For Therefore did god appoint him a place of further distance, where he should do his oblation, to the end the w•estlers styfnes might be the better assayed.
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And in dede a stiffe wrastler was Abraham, with no man, but with the very lawe of nature.
And in deed a stiff wrestler was Abraham, with no man, but with the very law of nature.
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For what eloquēs is liuely inough to set afore our eyes his stoute hert? He led away his sonne, he bounde him, laide him on the heape of wod, drewe his sword, was ready to strike him.
For what eloquens is lively enough to Set afore our eyes his stout heart? He led away his son, he bound him, laid him on the heap of wood, drew his sword, was ready to strike him.
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I can nat tell I, howe, nor by what meanes to describe all this. He only knew it, who toke vpō hym to do it.
I can nat tell I, how, nor by what means to describe all this. He only knew it, who took upon him to do it.
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For no paynted wordes maye sufficientely sette oute colours in this behalfe.
For no painted words may sufficiently Set out colours in this behalf.
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For howe was nat his hande astonied? How did nat the force of his synewes weaken? Howe could nat the desirable presence of his dere childe, edge him to compassion? And then agayne, that, that Isaac dyd,
For how was nat his hand astonished? How did nat the force of his sinews weaken? Howe could nat the desirable presence of his dear child, edge him to compassion? And then again, that, that Isaac did,
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how wonderus was it? For as Abraham obeyed god:
how wonderus was it? For as Abraham obeyed god:
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so obeied he his father, & as when god bad Abraham slea him, he axed nat after the cause wherfore:
so obeyed he his father, & as when god bade Abraham slay him, he axed nat After the cause Wherefore:
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lykewise Isaac, his father constrayninge him, and offringe him vpon the aultar, enquired nat of him why he did it,
likewise Isaac, his father constraining him, and offringe him upon the altar, inquired nat of him why he did it,
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but was subiect to his will and pleasure.
but was Subject to his will and pleasure.
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Here nowe may we see the father, a sacrifice of his sonne, & a sacrifice yelden vp withoute bloudshedynge, a burnt offring withoute fyre,
Here now may we see the father, a sacrifice of his son, & a sacrifice yelden up without bloodshedding, a burned offering without fire,
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for a figure of the death and resurrection.
for a figure of the death and resurrection.
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He slewe his sonne and nat slew his sonne, nat with his hand, but with his intention he slewe him.
He slew his son and nat slew his son, nat with his hand, but with his intention he slew him.
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And god cōmanded thus muche, nat for effusion of blouddes sake, but to manifest vnto vs the obedience of Abraham,
And god commanded thus much, nat for effusion of blouddes sake, but to manifest unto us the Obedience of Abraham,
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and that hys promptenes mighte ouer all be notyfyed, to our teachynge and instruction.
and that his promptenes might over all be notyfyed, to our teaching and instruction.
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Howe that gods cōmandemētes ought to be preferred nat onely before our children, the lawe of nature,
Howe that God's Commandments ought to be preferred nat only before our children, the law of nature,
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& briefly all other thynges, but euin our very owne lyues.
& briefly all other things, but euin our very own lives.
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And therfore came he down to let Abrahams hande, hauing Isaac as a liuing witnes of this acte.
And Therefore Come he down to let Abrahams hand, having Isaac as a living witness of this act.
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What forgyuenes then shalt thou obtayne? or what excuse can thou bring? seing such a man as Abraham was, with so good an hart to haue bowed him selfe,
What forgiveness then shalt thou obtain? or what excuse can thou bring? sing such a man as Abraham was, with so good an heart to have bowed him self,
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and in all poyntes to haue geuin place to god, and thou in this small case wilt nat take it well, but stubbernly?
and in all points to have geuin place to god, and thou in this small case wilt nat take it well, but stubbernly?
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For neyther alleage thou thy mourning, nor yet ye gretnes of thy calamitie, but rather thinke howe Abraham was stronger,
For neither allege thou thy mourning, nor yet the greatness of thy calamity, but rather think how Abraham was Stronger,
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then so excedyng great, and far passynge a sorowe.
then so exceeding great, and Far passing a sorrow.
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For it was inough, that gods commandement, had some thing troubled, and cast his mind into perplexitie, togither with this, that god had assayed his faythe in other proofes aforetimes.
For it was enough, that God's Commandment, had Some thing troubled, and cast his mind into perplexity, together with this, that god had assayed his faith in other proofs aforetimes.
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Fo. who, excepte Abraham selfe wold nat haue reputed gods promis, as touchynge the multitude of his generation,
Fo. who, except Abraham self would nat have reputed God's promise, as touching the multitude of his generation,
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& nephieus, to haue ben but disceite, and trompery? And yet this natwithstanding, we ought to haue Iobs patience,
& nephieus, to have been but disceite, and trompery? And yet this natwithstanding, we ought to have Jobs patience,
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and his wonderfull moderation, in greate price, namely his ouerturne, and fall, beinge so piteous as it was, in that a man of that excellente vertue,
and his wonderful moderation, in great price, namely his overturn, and fallen, being so piteous as it was, in that a man of that excellent virtue,
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after so many almes dedes, and so great hospitalitie kept, when he neither had prouoked gods wrath vpon him self,
After so many alms Deeds, and so great hospitality kept, when he neither had provoked God's wrath upon him self,
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nor on his children, shuld with his eyes behold so miserable a misfortune, so strange,
nor on his children, should with his eyes behold so miserable a misfortune, so strange,
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and so vnloked for, yea and suche as in longe tyme falleth nat vpon the wickedest men that be.
and so unlooked for, yea and such as in long time falls nat upon the wickedest men that be.
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Nor for all this did he nat, as commonly men wont to do, neither iudged vertue vnauaylable,
Nor for all this did he nat, as commonly men wont to do, neither judged virtue unavailable,
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ne yet reputed his former life well led, to haue ben spent in vain.
ne yet reputed his former life well led, to have been spent in vain.
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Eche of these therfore, we muste nat prayse onely, but folowe also, and do after their vertue. But some will saye, naye: they were men that passed. Ye truely:
Eke of these Therefore, we must nat praise only, but follow also, and do After their virtue. But Some will say, nay: they were men that passed. the truly:
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they passed, and were meruaylous men.
they passed, and were marvelous men.
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Natheles at our handes is required a greatter religion, then at theirs was, whoo folowid but the olde fourme of lyuinge onely.
Natheless At our hands is required a greater Religion, then At theirs was, who followed but the old Form of living only.
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For vnles your iustice be farre more habundant, then that of the Scribes, and Pharises, ye shall nat entre into the kyngdome of heauen.
For unless your Justice be Far more habundant, then that of the Scribes, and Pharisees, you shall nat enter into the Kingdom of heaven.
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Therfore in any wise vse we moderation, and callyng to our mynde, these, and those thinges, whiche of the generall resurrection,
Therefore in any wise use we moderation, and calling to our mind, these, and those things, which of the general resurrection,
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& of these holy men haue been repetid, let vs euer caulme our mindes, nat only whē cause of mournyng is obiectid vnto vs,
& of these holy men have been repeated, let us ever Cam our minds, nat only when cause of mourning is objected unto us,
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but also when wear fre from any maner sorowe.
but also when wear from from any manner sorrow.
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For to the same purpose I at this present, what tyme none (as I thinke) is in sorowe, haue yet grounded my theme therupon, that when we haue iuste cause of doole,
For to the same purpose I At this present, what time none (as I think) is in sorrow, have yet grounded my theme thereupon, that when we have just cause of dole,
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yet being armed with remembrance herof, we may receyue comefort accordingly.
yet being armed with remembrance hereof, we may receive Comfort accordingly.
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That like as souldiours in tyme of peace, do practise feates of warre, that when warre is ones proclaymed,
That like as Soldiers in time of peace, do practise feats of war, that when war is ones proclaimed,
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and the tyme requireth expertnes, they maye then at neade shewe furthe their conning, learned in tyme of reste.
and the time requires expertness, they may then At neade show forth their cunning, learned in time of rest.
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So likewise, prepare we both our weapons, and medecines, all beyng yet quiet, that if at any tyme these greate troubles, miseries,
So likewise, prepare we both our weapons, and medicines, all being yet quiet, that if At any time these great Troubles, misery's,
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or sorowes do assault vs. We on the other side being wel armed, & strongly defensed, agaynst all the dyuels bruntes, may with muche maistrie repulse them backe,
or sorrows do assault us We on the other side being well armed, & strongly defenced, against all the Devils brunts, may with much mastery repulse them back,
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& sheld our selfes, with god { is } word, right reason, and example takyng at the good.
& shield our selves, with god { is } word, right reason, and Exampl taking At the good.
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For in so doyng, we may lede this lyfe in muche tranquillitie of mynde, and afterwardes be partners of heauins kingdome, with CHRIST IESVS, vnto whom with the father,
For in so doing, we may lede this life in much tranquillity of mind, and afterwards be partners of heavens Kingdom, with CHRIST JESUS, unto whom with the father,
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and the holy goost, be all honour and imperie, worlde without ende. AMEN.
and the holy ghost, be all honour and impery, world without end. AMEN.
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