He teacheth the rich to procure Heaven with their riches. 14. And being therefore derided of the covetous Pharisees (who love temporal riches) promised in the letter of the Law, he sheweth that now is come the preaching of the Kingdom of God, humbling the Law for all that in no jot shall be frustrate. 19. foretelling them also, that the covetous Jews shall be denied of their father Abraham, when poor Lazarus (the penitent Gentile) shall rest in his bosom.He teacheth the rich to procure Heauen with their riches. 14. And being therfore derided of the couetous Pharisees (who loue temporal riches) promised in the letter of the Law, he sheweth that now is come the preaching of the Kingdom of God, humbling the Law for al that in no iote shal be frustrate. 19. foretelling them also, that the couetous Iewes shal be denied of their father Abraham, when poore Lazarus (the penitent Gentil) shal rest in his bosome.
And he said also to his Disciples: There was a certain rich man that had a villicum: a steward, the manager of his estate, not a sheriff's or court officer: and he was ill diffamatus: accused, slanderously reported of unto him, as he that had wasted his goods.ANd he said also to his Disciples: There was a certaine rich man that had a bailiffe: & he was il reported of vnto him, as he that had wasted his goods.Dicebat autem et ad discipulos suos : Homo quidam erat dives, qui habebat villicum : et hic diffamatus est apud illum quasi dissipasset bona ipsius.
2And he called him, and said to him: What hear I this of thee? render account of thy bailiship: for now thou canst no more be bailiff.And he called him, and said to him: What heare I this of thee? render account of thy bailiship: for now thou canst no more be bailife.Et vocavit illum, et ait illi : Quid hoc audio de te ? redde rationem villicationis tuæ : jam enim non poteris villicare.
3And the bailiff said within himself: What shall I do, because my Lord taketh away from me the bailiship? dig I am not able, to beg I am ashamed.And the bailife said within him self: What shal I doe, because my Lord taketh away from me the bailiship? dig I am not able, to beg I am ashamed.Ait autem villicus intra se : Quid faciam, quia dominus meus aufert a me villicationem ? Fodere non valeo, mendicare erubesco.
4I know what I will do, that when I shall be removed from the bailiship, they may receive me into their houses.I know what I wil doe, that when I shal be remoued from the bailiship, they may receiue me into their houses.Scio quid faciam, ut, cum amotus fuero a villicatione, recipiant me in domos suas.
5Therefore calling together every one of his Lord's debtors, he said to the first: How much dost thou owe my Lord?Therfore calling together euery one of his Lords debters, he said to the first: How much doest thou owe my Lord?Convocatis itaque singulis debitoribus domini sui, dicebat primo : Quantum debes domino meo ?
6But he said: An hundred cados: casks (a liquid measure) of oil. And he said to him: Take thy bill and sit down, quickly write fifty.But he said: An hundred pipes of oile. And he said to him: Take thy bil and sit downe, quickly write fiftie.At ille dixit : Centum cados olei. Dixitque illi : Accipe cautionem tuam : et sede cito, scribe quinquaginta.
7After that he said to another: But thou, how much dost thou owe? Who said: An hundred coros: a dry measure, about eight bushels of wheat. He said to him: Take thy bill, and write eighty.After that he said to an other: But thou, how much doest thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bil, and write eightie.Deinde alii dixit : Tu vero quantum debes ? Qui ait : Centum coros tritici. Ait illi : Accipe litteras tuas, et scribe octoginta.
8And the Lord praised the bailiff of iniquity, because he had done wisely: for the children of this world, are wiser than the children of light in their in generatione sua: their own kind, their own sort, not an age-cohort.And the Lord praised the bailife of iniquitie, because he had done wisely: for the children of this world, are wiser then the children of light in their generation.¶Et laudavit dominus villicum iniquitatis, quia prudenter fecisset : quia filii hujus sæculi prudentiores filiis lucis in generatione sua sunt.
9And I say to you: Make unto you friends of the mammon of iniquity that when you defeceritis: when you die, at your end, not 'fall short', they may receive you into the eternal tabernacula: dwellings.And I say to you: Make vnto you freinds of the mammon of iniquitie that when you faile, they may receiue you into the eternal tabernacles.¶Et ego vobis dico : facite vobis amicos de mammona iniquitatis : ut, cum defeceritis, recipiant vos in æterna tabernacula.
10He that is faithful in the least, is faithful in the greater also: and he that is unjust in little, is unjust in the greater also.He that is faithful in the least, is faithful in the greater also: and he that is vniust in litle, is vniust in the greater also.Qui fidelis est in minimo, et in majori fidelis est : et qui in modico iniquus est, et in majori iniquus est.
11If then you have not been faithful in the unjust mammon, with that which is the true who will credet: entrust (the true riches) to you, not 'believe' you?If then you haue not been faithful in the vniust mammon, with that which is the true who wil credit you?Si ergo in iniquo mammona fideles non fuistis quod verum est, quis credet vobis ?
12And if you have not been faithful in other men's, that which is yours, who will give you?And if you haue not been faithful in other mens, that which is yours, who wil giue you?Et si in alieno fideles non fuistis, quod vestrum est, quis dabit vobis ?
13No servant can serve two masters; for either he shall hate the one, and love the other; or cleave to the one, and contemnet: despise, hold in contempt the other. You cannot serve God and mammon.* No seruant can serue two maisters; for either he shal hate the one, and loue the other; or cleaue to the one, and contemne the other. You can not serue God and mammon.¶Nemo servus potest duobus dominis servire : aut enim unum odiet, et alterum diliget : aut uni adhærebit, et alterum contemnet. Non potestis Deo servire et mammonæ.
14And the Pharisees which were covetous, heard all these things: and they derided him.And the Pharisees which were couetous, heard al these things: and they derided him.Audiebant autem omnia hæc pharisæi, qui erant avari : et deridebant illum.
15And he said to them: You are they that justify yourselves before men, but God knoweth your hearts, because that which is high to men, is abomination before God.And he said to them: You are they that iustifie your selues before men, but God knoweth your hartes, because that which is high to men, is abomination before God.Et ait illis : Vos estis qui justificatis vos coram hominibus : Deus autem novit corda vestra : quia quod hominibus altum est, abominatio est ante Deum.
16The Law and the Prophets, until John. From that time the Kingdom of God is evangelized, and every one doth vim facit in illud: presseth violently into it toward it.* The Law and the Prophets, vntil Iohn. From that time the Kingdom of God is euangelized, and euery one doth force toward it.Lex et prophetæ usque ad Joannem : ex eo regnum Dei evangelizatur, et omnis in illud vim facit.
17And it is easier for Heaven and earth to pass, than one apex: the least stroke or point of a letter of the Law to fall.* And it is easier for Heauen and earth to passe, then one tittle of the Law to fal.Facilius est autem cælum et terram præterire, quam de lege unum apicem cadere.
18Every one that dimittit: putteth away, divorceth his wife, and marrieth another, committeth mœchatur: adultery: and he that marrieth her that is dismissed from her husband, committeth advoutry.* Euery one that dimisseth his wife, and marieth another, committeth aduoutrie: and he that marieth her that is dimissed from her husband, committeth aduoutrie.Omnis qui dimittit uxorem suam et alteram ducit, mœchatur : et qui dimissam a viro ducit, mœchatur.
19There was a certain rich man, and he was clothed with purple and silk: and he fared every day splendide: sumptuously, in great splendour.There was a certaine rich man, & he was clothed with purple and silke: and he fared euery day magnifically.Homo quidam erat dives, qui induebatur purpura et bysso, et epulabatur quotidie splendide.
20And there was a certain beggar called Lazarus, that lay at his gate, full of sores:And there was a certaine begger called Lazarus, that lay at his gate, ful of sores:Et erat quidam mendicus, nomine Lazarus, qui jacebat ad januam ejus, ulceribus plenus,
21desiring to be filled of the crumbs that fell from the rich man's table, but the dogs also came, and licked his sores.desiring to be filled of the crummes that fel from the rich mans table, but the dogges also came, and licked his sores.cupiens saturari de micis quæ cadebant de mensa divitis, et nemo illi dabat : sed et canes veniebant, et lingebant ulcera ejus.
22And it came to pass that the beggar died, and was carried of the Angels into Abraham's bosom. And the rich man also died: and he was buried in Hell.And it came to passe that the begger died, and was caried of the Angels into Abrahams bosome. And the rich man also died: and he was buried in Hel.¶Factum est autem ut moreretur mendicus, et portaretur ab angelis in sinum Abrahæ. Mortuus est autem et dives, et sepultus est in inferno.
23And lifting up his eyes, when he was in torments, he saw Abraham afar off, and Lazarus in his bosom:And lifting vp his eyes, when he was in torments, he saw Abraham a farre of, and Lazarus in his bosome:Elevans autem oculos suos, cum esset in tormentis, vidit Abraham a longe, et Lazarum in sinu ejus :
24and he crying said: Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger into water for to cool my tongue, because I am tormented in this flame.and he crying said: Father Abraham, haue mercie on me, and send Lazarus that he may dip the tip of his finger into water for to coole my tongue, because I am tormented in this flame.et ipse clamans dixit : Pater Abraham, miserere mei, et mitte Lazarum ut intingat extremum digiti sui in aquam, ut refrigeret linguam meam, quia crucior in hac flamma.
25And Abraham said to him: Son, remember that thou didst receive good things in thy life time, and Lazarus likewise evil: but now he is comforted, and thou art tormented.And Abraham said to him: Sonne, remember that thou didst receiue good things in thy life time, and Lazarus likewise euil: but now he is comforted, and thou art tormented.Et dixit illi Abraham : Fili, recordare quia recepisti bona in vita tua, et Lazarus similiter mala : nunc autem hic consolatur, tu vero cruciaris :
26And beside all these things, between us and you there is fixed a great chaos: a great gulf, a yawning chasm, not disorder or confusion: that they which will pass from hence to you, may not, neither go from thence hither.And beside al these things, betwen vs and you there is fixed a great chaos: that they which wil passe from hence to you, may not, neither goe from thence hither.¶et in his omnibus inter nos et vos chaos magnum firmatum est : ut hi qui volunt hinc transire ad vos, non possint, neque inde huc transmeare.
27And he said: Then father, I beseech thee that thou wouldest send him unto my father's house, for I have five brethren,And he said: Then father, I beseech thee that thou wouldest send him vnto my fathers house, for I haue fiue brethren,Et ait : Rogo ergo te, pater, ut mittas eum in domum patris mei :
28for to testify unto them, lest they also come into this place of torments.for to testifie vnto them, lest they also come into this place of torments.¶habeo enim quinque fratres : ut testetur illis, ne et ipsi veniant in hunc locum tormentorum.
29And Abraham said to him: They have Moyses and the Prophets: let them hear them.And Abraham said to him: They haue Moyses and the Prophets: let them heare them.Et ait illi Abraham : Habent Moysen et prophetas : audiant illos.
30But he said: No, father Abraham, but if some man shall go from the dead to them, they will do pœnitentiam agent: perfect repentance, having not only confession and amendment, but contrition (sorrow for the offence) and painful satisfaction.But he said: No, father Abraham, but if some man shal goe from the dead to them, they wil doe penance.At ille dixit : Non, pater Abraham : sed si quis ex mortuis ierit ad eos, pœnitentiam agent.
31And he said to him: If they hear not Moyses and the Prophets, neither if one shall rise again from the dead, will they believe.And he said to him: If they heare not Moyses and the Prophets, neither if one shal rise againe from the dead, wil they beleeue.Ait autem illi : Si Moysen et prophetas non audiunt, neque si quis ex mortuis resurrexerit, credent.
Annotations
8The Lord praised. This man's deceiving his master is not praised, nor we warranted by his fact to gain unjustly for to have wherewith to give alms: but his prudence, in that he provided so substantially for himself whilst his master's goods were in his hands, is commended, not for a virtue, but for a worldly policy: and proposed as an example of the careful provision that rich men (who are God's stewards in earth) should make for their souls, against they be put out of their bailiship and be called to account, which is the day of their death: and for a condemnation of faithful men's folly and negligence, that being assured they shall out of their offices, and well knowing they might gain salvation by their money, have so little regard thereof.The Lord praised. This mans deceiuing his maister is not praised, nor we warranted by his fact to gaine vniustly for to haue wherewith to giue almes: but his prudence, in that he prouided so substantially for him self whilest his maisters goods were in his handes, is commended, not for a vertue, but for a wordly pollicie: and proposed as an example of the careful prouision that rich men (who are Gods stewards in earth) should make for their soules, against they be put out of their bailiship and be called to account, which is the day of their death: and for a condemnation of faithful mens folly and negligence, that being assured they shal out of their offices, and wel knowing they might gaine saluation by their money, haue so litle regard thereof.
9They may receive. A great comfort to all great alms-men, and a wonderful force and virtue in alms, which beside the merit of the work of mercy, which (as in other places of Scripture is said) purgeth sin and gaineth Heaven, procureth also not only the prayers of their beadsmen in earth, but their patronage in Heaven also. Whereby also the prayers of Saints for the living, and namely for them whom they were beholding to in their life, are proved. Yea and that they be in such favour with God, that they may and do receive their friends which were once their benefactors, into their mansions in Heaven, no less than the farmers whom the ill steward pleasured, might receive their friend into their earthly house. Which also insinuateth to us, that alms bestowed specially upon holy men, who by their merits and prayers are great in God's grace, may much more help us than our charitable deeds done upon vulgar men in necessity, though that be of exceeding great merit also. See all this in these Doctors following. St. Jerome quæst. 6. Algas. tom. 3. Ambros. in Luc. St. Augustine serm. 35. de verb. Do. c. 1. Gregor. moral. li. 21. c. 14. St. Augustine li. 2. qu. Euang. qu. 34. Chrys. ho. 33. ad Po. Antioch. 10. 5.They may receiue. A great comfort to al great almes-men, & a wonderful force and vertue in almes, which beside the merit of the worke of mercie, which (as in other places of Scripture is said) purgeth sinne and gaineth Heauen, procureth also not only the praiers of their beadsmen in earth, but their patronage in Heauen also. Whereby also the praiers of Saincts for the liuing, and namely for them whom they were beholding to in their life, are proued. Yea and that they be in such fauour with God, that they may and doe receiue their freinds which were once their benefactours, into their mansions in Heauen, no lesse then the farmers whom the il steward pleasured, might receiue their freind into their earthly house. Which also insinuateth to vs, that almes bestowed specially vpon holy men, who by their merites and praiers are great in Gods grace, may much more helpe vs then our charitable deedes done vpon vulgar men in necessitie, though that be of exceeding great merit also. See al this in these Doctours following. Hierom. quæst. 6. Algas. tom. 3. Ambros. in Luc. August. serm. 35. de verb. Do. c. 1. Gregor. moral. li. 21. c. 14. August. li. 2. qu. Euang. qu. 34. Chrys. ho. 33. ad Po. Antioch. 10. 5.
13And mammon. (Marriage after divorce unlawful.) The good of Marriage throughout all Nations and men, is in issue and fidelity of chastity, but among the people of God it consisteth also in holiness of Sacrament: whereby it cometh to pass that it is a heinous crime to marry again, though there be a divorce made, so long as the parties live. St. Augustine de bono coniug. c. 24. 26. 6. See the Annotations upon Mark 10. 11.And mammon. The good of Mariage throughout al Nations and men, is in issue and fidelitie of chastitie, but among the people of God it consisteth also in holines of Sacrament: whereby it commeth to passe that it is a heinous crime to mary againe, though there be a diuorce made, so long as the parties liue. Aug. de bono coniug. c. 24. 26. 6. See the Annotations vpon Marke 10. 11.
22Of the Angels. (Unmerciful rich men.) Angels carry good men's souls to Heaven now, as they did then his to Abraham's bosom. See the reward of poverty, affliction, and patience: and on the contrary, the end and reward of wealth joined with unmercifulness. Note also here that at the day of every man's death there is a particular judgement, and therefore the soul sleepeth not, nor hangeth in suspense till the general judgement.Of the Angels. Angels carie good mens soules to Heauen now, as they did then his to Abrahams bosome. See the reward of pouertie, affliction, and patience: and on the contrarie, the end and reward of wealth ioyned with vnmercifulnes. Note also here that at the day of euery mans death there is a particular iudgement, and therfore the soule sleepeth not, nor hangeth in suspense til the general iudgement.
22Abraham's bosom. (Abraham's bosom. Limbus patrum. Christ descended into Hell, and delivered the Fathers.) The bosom of Abraham is the resting place of all them that died in perfect state of grace before Christ's time, Heaven being shut from men. It is called in Zacharie, a lake without water, and sometimes a prison, but most commonly of the Divines Limbus patrum, for that it is thought to have been the higher part or brim of Hell, the places of punishment being far lower than the same, which therefore be called Infernum inferius, the lower hell. Where this mansion of the Fathers stood, or whether it be any part of Hell, St. Augustine doubteth: but that there was such a place no Catholic man ever doubted: as all the Fathers make it most certain, that our Saviour descending to Hell, went thither specially, and delivered the said Fathers out of that mansion. Iren. li. 4. c. 19. Euseb. Demonst. Euang. li. 10. c. 8. sub finem. Nazian. orat. 2. de Pasch. Chrysost. to. 5. in demonst. Quod Christus sit Deus, paulo post initium. Epipha. in heres. 46 Tatiani. Ambros. de myst. Pasch. c. 4. Hiero. in 9. Zacharie. August. ep. 99. & li. 20. de Ciuit. c. 15. Paulinus in Panegyrico Celsi. Cyrillus in Io. li. 12. c. 36. ad illud, Inclinato capite. Gregor. li. 6. ep. 179. (Zach. 9, 11. Esa. 42, 7. St. Augustine in Ps. 85. Ep. 99.)Abrahams bosome. The bosome of Abraham is the resting place of al them that died in perfect state of grace before Christes time, Heauen being shut from men. It is called in Zacharie, a lake without water, and sometimes a prison, but most commonly of the Diuines Limbus patrum, for that it is thought to haue been the higher part or brimme of Hel, the places of punishment being far lower then the same, which therfore be called Infernum inferius, the lower hel. Where this mansion of the Fathers stood, or whether it be any part of Hel, S. Augustine doubteth: but that there was such a place no Catholike man euer doubted: as al the Fathers make it most certaine, that our Sauiour descending to Hel, went thither specially, and deliuered the said Fathers out of that mansion. Iren. li. 4. c. 19. Euseb. Demonst. Euang. li. 10. c. 8. sub finem. Nazian. orat. 2. de Pasch. Chrysost. to. 5. in demonst. Quod Christus sit Deus, paulo post initium. Epipha. in heres. 46 Tatiani. Ambros. de myst. Pasch. c. 4. Hiero. in 9. Zacharie. August. ep. 99. & li. 20. de Ciuit. c. 15. Paulinus in Panegyrico Celsi. Cyrillus in Io. li. 12. c. 36. ad illud, Inclinato capite. Gregor. li. 6. ep. 179.
26A great chaos. (Purgatory.) A great distance betwixt Abraham's bosom and the inferior Hell. Some judge Purgatory to be placed there, from whence (no doubt) Christ also delivered some at his descending to Hell. For, these in Abraham's bosom were not in pains: and St. Augustine saith the Scriptures be plain that he took some out of the places of punishment, and yet none out of the Hell of the damned. What other place then can that be but Purgatory? (St. Augustine ep. 99.)A great chaos. A great distance betwixt Abrahams bosome and the inferiour Hel. Some iudge Purgatorie to be placed there, from whence (no doubt) Christ also deliuered some at his descending to Hel. For, these in Abrahams bosome were not in paines: and S. Augustine saith the Scriptures be plaine that he tooke some out of the places of punishment, and yet none out of the Hel of the damned. What other place then can that be but Purgatorie?
28Lest they also. (Saints do hear our prayers and have care of us. Calvin's blasphemy.) If the damned had care of their friends alive, how and for what cause soever, much more have the Saints and saved persons. And if those in Hell have means to express their cogitations and desires, and to be understood of Abraham so far distant both by place and condition, much rather may the living pray to the Saints and be heard of them: betwixt earth (that is to say) the Church militant and Heaven, being continual passage of souls, and Angels ascending and descending by Jacob's ladder. Men must not for all that be curious to learn how the souls of the deceased express their minds, and be heard one of another, and so fall to blasphemy, as Calvin doth, asking whether their ears be so long to hear so far off, and wickedly measuring all things by mortal men's corporal gross manner of uttering conceits one to another. (Gen. 32. Cal. li. 3. Instit. c. 22. sect. 24.)Lest they also. If the damned had care of their freindes aliue, how & for what cause soeuer, much more haue the Saints and saued persons. And if those in Hel haue meanes to expresse their cogitations and desires, and to be vnderstood of Abraham so far distant both by place and condition, much rather may the liuing pray to the Saints and be heard of them: betwixt earth (that is to say) the Church militant and Heauen, being continual passage of soules, and Angels ascending and descending by Iacobs ladder. Men must not for al that be curious to learne how the soules of the deceased expresse their mindes, and be heard one of another, and so fal to blasphemie, as Caluin doth, asking whether their eares be so long to heare so far of, & wickedly measuring al things by mortal mens corporal grosse manner of vttering conceits one to another.
The reading text follows the 1582 first edition. Facsimile available in two scans.