A Dream of the Devil and Dives:  
Most terrible and fearful to the servants of Satan, but right comfortable and acceptable to the Children of God.  
Plaineley described by way of Dialogue, very necessary to be read advisedly, and heard attentively, both of Rulers and inferiors, rich, and poor, young and old, wise and simple, that wish rather to dwell in heaven, then in hell.  
LONDON. Printed by Thomas Dawson, for Henry Car. 1589.   

To the right honourable Lord, Francis, Earl of Bedford, one of her majesties most honourable privy Counsel, Knight of the noble order of the Garter, grace and peace with God and man.  
THough some (right Honourable) have with no small industry & study set forth books & pamphlets most false, yea and ridiculous, for the seducing of the simple, & hurt of many, & also though divers do daily publish fond & fantastical books, neither tending to the public profit, nor common commodity of any, but only to feed the foolish fancies of fond heads: yet I, as Christian charity commandeth, & as one that detesteth such wicked & erroneous writing, and vain and unprofitable inditing, have now in this perilous time, when no good admonition will be accepted, neither any godly thing practised, of very zeal, set forth a dreadful dream of the devil & Dives, to terrify the wicked, to fear the faithless, and to stay the Atheists and the sinful worldlings from going to hell, fearing that many are so devilishly bend & regard God so little, that they will not be the better for it, but weigh it rather as a false & foolish dream, (who if there be any such as I fear there be too many) will wish they had taken warning thereby, if they come once in hell, and though the book seem little and light, yet the matter therein contained is of great importance & weight, if our everlasting salvation and damnation, and the losing of the kingdom of heaven and the winning of the dungeon of hell, may be so counted: a more curious work and cunningly contrived I might have penned, but a more necessary book I could not have published: and as the same is most worthy to be marked and regarded, even so I thought meet to dedicate it to your honour being a zealous and worthy parsonage, trusting your Lordship will not only pardon my boldness herein (though I so simple a person and unknown of your honour, have so rashly presumed:) but also that you will respect the gift, not the Giver: the meaning, not the penning: and the mark that I shoot at, and not my unskilful shooting, and thus briefly I commit your honour to the living God, whose mercy is marvelous, whose power is infinite, & whose love doth exceed.  
Your Lordship's most humble and obedient to command. Thomas Lupton.   

A Dream of the Devil and Dives, most terrible and fearful to the servants of Satan, but right comfortable and acceptable to the children of God, plainly described by way of Dialogue, very necessary to be read advisedly, and heard attentively, both of Rulers and inferiors, rich and poor, young and old, wise and simple, that wisheth rather to dwell in heaven then in hell.  Theophilus and Eumenides being speakers. Theophilus. 
I Muse very much why Eumenides cometh hither so sadly, he was wont to be very merry, as other worldlings as he is, are most commonly, when (God knoweth) they have most cause to lament and be sorry: but though he live contrary to the Rule of a Christian. I will (as charity willeth me) give him some godly and comfortable counsel, (if he will utter to me the cause of his sorrow.) Eumenides, how chanceth it that you are so sad? What aileth you man? Is your wife sick? or any of your children dead? Or are you rob or spoiled of any of your goods or treasure? Or have you had any other worldly misfortune? Hid not thy grief from me, for though you do not greatly care for my company? yet I assure you, I am much desirous of yours, yea, and I do love you better than you love yourself: for I love you so well, that I wish the endless life & joys, both of your soul and body in the kingdom of heaven: whereas you only desire the most vain and short pleasures of your body in earth, 
A Godly friend.  though it tend to your endless destruction in the dungeon of hell.  
Therefore hide not your grief from him that loveth you so dearly, and though I am not able to recover your loss, or amend that is amiss, yet with my good counsel I hope to comfort you.  Eu. 
I thank you for this your undeserved friendship. Indeed, as you say, the loss of goods, the death of children, the sickness of a faithful and loving wife, and such other worldly calamities, do make worldly men thoughtful, and their hearts to be sorrowful. But, to say truly, sickness of wife, death of children, loss of goods, and other worldly calamities should make us merry and joyful in respect of other things, that we make no account of.  Theo. 
I perceive now in you a greater alteration than ever I did: for ever since I knew you, you have been altogether a right worldling, and so accordingly, nothing could make you more sorrowful than worldly misfortunes: and nothing more merry than earthly prosperity: but now it seemeth that you are otherwise changed and minded.  Eu. 
You have hit the truth, for I assure you since you last saw me, I am as clean turned, as though black should be white, and darkness should be light.  Theo. 
Of this your godly change none is more glad than I: for I have persuaded you as much as I might to despise worldly pleasures, to be patiented in trouble, not to lament for worldly losses, not to mourn for the Godly death of your friends, nor to be careful for any worldly calamity: for I have told you many a time and oft, that neither perfit felicity, not extreme misery, are to be found in this life: Therefore this your godly alteration maketh me believe, that either you have been in some godly man's company, or at some learned man's Sermon, which is Gods appointed ordinary means, to win the wicked.  Eu. 
Though I am changed, yet it is not by any good counsel, nor by any preaching or Sermon, as you suppose, for I never cared for that company that used any virtuous talk, or would give any godly counsel: and as for preachings or sermons, I cared not much for them, marry sometimes (but that was very seldom) I went to a Sermon, 
Why the wicked go to sermons.  rather to seem obedient to my prince, then for any devotion to God's word, and for an hypocritical show, then for any desire to learn any goodness: which might well appear by my fruits that do follow. For when I came home from the Sermon, the least thing contrary to my mind, would make me fret and fume, fall out with my wife, or brawl with my servants, though the preacher taught me to be patiented: and though I had great and dainty cheer, yet I never remembered my poor hungry brother, neither would I give him one scrap thereof: though the preacher threatened me with Dives, which therefore went to hell. My garments made me proud, my wealth made me stout, I disdained them that were poorer than I, and I envied the prosperity of mine enemy, and (to say, the truth) I was rather worse after I had heard the Sermon than I was before. Therefore say what they listed and preach what they would, all my whole mind was still in getting worldly wealth, pampering my body, and feeding my fancy, making no account of heaven nor hell, nor of God nor the devil.  Theo. 
Though you in that case made no account of the devil: yet doubtless, the devil made some account of you.  Eum. 
Be sure of that, yet I know certainly he is deceived, but if God had made no more account of me then I did of myself: the devil had not been so deceived of me as he is, nor I so out of his danger as I am: for I was in the very high way to hell, & none went faster to the devil than I: though you & divers other willed me to forsake that way, but all that would not serve.  Theo. 
Then who caused you to turn back again, or to forsake that evil way you walked in.  Eu. 
Who turned S. Paul from going to persecute the saints.  Theo. 
God, who else?  Eu. 
Even so it was only God that caused me to turn out of the way to hell. Therefore me thinketh, that they are in a very erroneous opinion, that affirm they have Free-will: 
free-will an erroneous opinion.  yea, and have power of themselves to do such good deeds, as may bring them to heaven: for if Saint Paul and I, had no power to do that evil we pretended, which is our natural inclination: than it is far unlike that any should have free-will, or power to do well, which is clean contrary to their natural disposition.  Theo. 
That is most certain, for who hath power to awake, when nature constraineth him to sleep, who can remember all things that he will, and forget nothing? Who hath free will to perform to go to any place and at any time that he will appoint? who hath free will to be healthful and not to be sick? or to have his wits perfitly and never to be made? Or what healthful man can fast four or five days, and will not be hungry? None on the earth I am sure. Now, if we have not free-will to do the works of men and earthly things, then how is it possible that we should have free-will to do the works of God or heavenly things? 
Mark well.  Therefore I may say that they are rather dolts than Doctors, lewd then well learned: and wicked then witty, that hold or believe this fond or ridiculous opinion of the power of man's free-will. But I pray you tell me, (for I am very much desirous to know) after, what sort, or by what other means hath God changed your mind.  Eu. 
Seeing you are desirous to know, I will not be unwilling to tell you: it chanced that of late I & a sort of wicked worldlings (that never loved God, nor feared the devil) did sup altogether, where we lacked neither fine fare, dainty dishes, plenty of wine, pleasant music, nor any thing else that might make us merry. If you had seen our unreasonable quaffing, our abominable talking, and heard our detestable swearing, you would have taken us for devils, correspendent to my name, in the likeness of men. And when we were in the mids of our cups, one of our Minstrels gave us a Song, touching Fasting, Praying, and Alms deeds, and reproved swearing, drunkenness and other sins: but he might have sung it to the wall as well as to us: and then one of my company said to him that sung the Song: Sirrah, this Song is more meet for a Church then a Tavern, few come to Taverns to fast, pray, and give Alms: I mean not, saith he, to weaken my body with too much fasting, I will eat fast, and drink fast, and that is the fast that I mean to fast. Then said an other, I mean not to waste my goods with giving of Alms, I will not maintain a sort of idle knaves & Drabs with my goods, I have got it myself, and why should I not spend it on myself? Let the sermon runners and pitiful protestants relieve them: marry when I am at the point of death, and when I see that I can keep my goods no longer, perhaps I will appoint by my will, that some poor folks shall have half penny dole, or a half penny loaf, but surely as long as I live, they get none. Then said the third, you are not so unwilling to give Alms, but I am as unapt to pray, and (to say truly) what need a man pray for any thing that lacks nothing: I have health, wealth, and liberty, what would one have more? Therefore, if I pray, I should pray for nothing, for I lack nothing: but what mad man will pray for nothing, therefore lest I should be counted a mad man, I will not pray at all.  
Then said another of our company, Sirrah, your Song is against drinking, which you call drunkenness, but I will not leave driming for all your song: for drinking well over night maketh me to sleep sound all the night after, and my sound sleeping maketh me have a good memory. Sir (said the Minstrel) you are happy that such a good commodity cometh unto you by drunkenness, which you count quaffing or drinking, for I have been drunken divers times, which I sore repent, and thereupon I have slept sound: but I could never perceive that it brought me any good memory: For I remembered not my sin committed to God through my drunkenness, which in deed had been a good memory: for thereby perhaps might have grown repentance for the same, so that I cannot think that any such fruit as good memory is, can grow out of quaffing and drunkenness. How like you this Minstrel (said I) hath he not made a good argument against you: I will have no more such minstrels in my company, (said he) at my hands therefore he shall far the worse, and his reward shallbe the less. And now let both Ministers and Minstrels say what they will, I will quaff and drink whiles I may: marry some say it will make me blind before I am half old, but that is no matter: for I were as good drink mine eyes out while I am alive, as have the worms eat them out when I am dead. Thus every one said something in commending or allowing the sin that he liked and when we had thus wasted the time in surfeiting, too much drinking, vain sporting, and sinful talking, to the hurting of our bodies, and misspending of our goods, to the evil example of our neighbours, to the grief of the godly, to the daungering of our souls, and to the high displeasing of God, we every one took our leave of other. But some (I may say to you) was enforced to be lead home. And so I for my part went to bed, without either knowledging of God, or feeling my sin, and so more like a bruit beast then the Image of God, I fell a sleep.  Theo. 
O what a dangerous case were you in? What if you had died before you had waked, as many have done suddenly? You know that no man can repent, unless he knowledge his sin, neither can any be forgiven, unless he ask mercy, neither can mercy be granted without firm faith in Christ, without all which (by your own saying) you fell a sleep. I assure you the stoutest man that ever was, never adventured himself in such a danger, though he were enforced to fight alone, against ten thousand men, and as many monsters, neither was he in such a hazard, if he were of a perfit faith and put his whole trust in God (for he did but adventure the loss of his short life in this world) but you did hazard the loss of your everlasting life in the joyful kingdom of heaven, therefore it stands us all upon, to watch & pray, both at our rising in the morning and in our travels in the day time; yea, and at night before we fall a sleep, and then to remember our sins past, to bewail the same, and earnestly to ask mercy of God therefore, and firmly to believe the forgiveness thereof, through the death and passion of Christ. He that sleepeth on this pillow, sleepeth safely, though he sleep not sound, but he that sleepeth on the softest down pillow in the world, without this, he may sleep sound, but I am sure he doth not sleep safely.  Eu. 
You say most truly, and I know it most certainly, but if he that sleepeth with out this your precious pillow one night, be in such danger, than what danger, have I been in, that have slept without it, I think ten thousand nights at least: nay, the most part of all my life, But thanks be to God that hath preserved me from such a marvelous danger.  Theo. 
Did you rise the next day in your wont order, and did you follow your former folly?  Eu. 
No, I thank God, for I had a bridle that did draw me back: and I had a Bit to chaw on, that made me to stay.  Theo. 
What was that, I beseech you tell me?  Eu. 
Forsooth in my sleep I fell into a wonderful strange dream, which was the occasion of this my sudden change.  Theo. 
You know that for the most part Dreams are foolish, false, & fantastical: therefore it is not like that, that was the cause.  Eu. 
Though many dreams are so, yet all are not so. For joseph's dream (which was the Son of jacob) was neither false or vain, 
Gen. 38.  neither came of foolish cogitations, nor of vain imaginations, but it was most true, coming only of GOD and wrought a marvelous effect: for thereby joseph became not only a figure of Christ: but also was a great safeguard to his father and brethren, in the great dearth that did follow, which dearth was revealed to joseph by that dream.  Theo. 
Yea, he was a godly man, and therefore God foreshowed the same to him by a Dream.  Eu. 
King Pharaos' Butler and Baker were heathen or wicked men, 
Gen. 40.  or at the least, far inferior to joseph in goodness, yet they dreamt true dreams, and according to joseph's interpretation, the Butler was restored into Pharaos' favour, and into his Office again, but the Baker was hanged. King Nabuchadnezer was the enemy of God, and hated God's people: yet he dreamt a true Dream, which Daniel interpreted unto him, 
Dan. ●.  whereof the effect did follow accordingly: for he fed seven years like a beast in the fields, under the dew of heaven, and thus God did bring down the haughty and proud heart of that great and mighty king, his enemy, to know that he himself was the mighty king of heaven and earth, whereby he did humble himself to God, all which was revealed to him through God's divine power & wisdom by a dream. Also the four monarchs were revealed to him by a dream, interpreted by Daniel: 
Daniel. 2.  now if God hath vouchsafed to show true dreams to an heathen, a tyrant, a persecutor of his people, a blasphemer of God, and one that despised God, and took him not for his God, then why should you doubt, but that God likewise may and hath revealed unto me a true dream that I am baptize a Christian, that take Christ to be my Saviour, and confesseth with mouth & heart, God the maker of heaven and earth, though through the instigation of the devil, I have denied him in my deeds.  Theo. 
I must needs grant that you have spoken wisely and truly, I am glad to hear these words come out of your mouth: but mark this one thing: many a one have dreamt most wonderful and strange dreams and seen such things in their sleep, as it were in visions, that had been enough to have made them repent, and to live godly, but yet for all that they were never the better, nor turned from their wickedness.  Eu. 
I grant no less, yet that maketh not, that my dream hath not caused me to turn from my sin, though some seeds are sown among stones, brambles, high ways, and eaten of birds whereby they are sown in vain, and bring forth no fruit: yet some is cast in good ground, and bringeth forth plenty (as this Dream hath taken root in me, and wrought this good effect.) Wherefore I would not have you to doubt my sayings, for that same God that caused joseph, the husband of Mary the virgin and mother of Christ, through his Dream to fly into Egypt, with Christ & his mother, to save the child's life from the cruelty of Herod: he (I say) hath only enflaned my heart through this dream, to fly from any sin, to save my soul from the cruelty of the Devil and the torments of hell.  Theo. 
Now I perceive that God of his merciful goodness hath drawn you from the Devil by this dream. He calleth whom he will, when he will, and by what means he wil But tell me I pray you, were any of your companions that did sup with you, moved to repentance and amendment of life, as you are? Or had they any such dream?  Eum. 
Not that I know, but if they had not, I would to God they had: The one of them (as I understand) died suddenly in his bed that same night following, without any token of repentance, or once calling upon God for mercy, & as for the other, they are the same men they were before, as far as I know, neither are they alured through this my yalteration, nor feared with the sudden death of the other. Oh how much am I bound to God, that hath culled me out from among the rest, and hath revealed to me by such a divine dreeme, such things as have made me of the son of Satan, the child of God. He might have made me to die suddenly as the other did, and caused him that died suddenly, to dream as I did, if he had would.  Theo. 
That is most true, but it may be that he that died thus suddenly would not have turned to God as you do, if he had dreamt as you did: therefore God worketh all things for the best, according to his heavenly will, and wisdom. He seethe (like the good husbandman) what ground is apt to bring forth fruit.  Eu. 
I was as evil ground as could be, I was more wicked than he, and if my loving God with the dew of his grace, had not moistened and softened my heart, to make the dream penetrate into the same, I should have been no more turned by my dream, than the rest are changed through the fearful and sudden death of their drunken companion.  Theo. 
You speak most truly, what a marvelous change is this, 
A great change.  that I now see in you? Yesterday wicked, this day godly: yesterday the child of the devil: this day the son of God: yesterday as one dead in sin, this day as one alive from sin. But now as you told me that you are turned by your Dream, so I beseech you to tell me the manner of your Dream.  Eu. 
Forsooth my dream was of the devil and Dives, 
Luke 16.  that is, of the rich glutton spoken of by Christ. Me thought I saw Dives in great burning flames of fire, making such lamentable moan, that it would have pitied the hardest heart in the world to have heard him.  Theo. 
Dives the rich glutton, spoken of by Christ in the gospel, is thought (by the judgement of divers learned men) to be rather a Parable then an History.  Eu. 
Whether it be a Parable or no Parable, I know not, but my dream thereof will never out of my mind, which as it is very lamentable, so it is to me very profitable.  Theo. 
What were Dives words I pray you?  Eu. 
He said thus, as followeth: woe worth the time that ever I was borne, woe worth all my goods and riches. I would I had been the poorest wretch on the earth: for than I should not have been drowned in such worldly pleasures as I was: for it was my worldly wealth that wrought all my mischief, and brought me to these doleful and intolerable torments of hell, little wots they what harm they procure for themselves, that poll so for worldly prosperity and wealth: for wealth and riches are snares and gins to bring men to the Devil, Then me thought I saw the devil most terrible, not far from him, saying: Nay Dives, it was not thy wealth, but the wicked using, or evil spending of thy wealth, that hath brought thee to this.  
Oh said Dives, I wanted the grace of God and then how could I use my goods well: Then said the Devil, thou prayedst not for the grace of God and then how couldst thou have it: But if thou hadst been, the most poor & miserable wretch in the world: yet if thou hadst not taken thy poverty patiently and thankfully, and therewithal depended upon God's fatherly providence and mercy, thou shouldest have been in as evil a case as thou art, for riches well used is no harm, and poverty impatiently taken, doth no good.  
Then said Dives to the devil, thou speakest now to me that, which can do me nogood, which thou wouldst have been loath I should have heard, being alive on the earth, when it might have done me good. Then said the devil to him, it had made no great matter, if thou hadst heard it, for there are now on the earth, many wicked worldlings that are both wealthy, proud, and disdain full, as thou wast, and that have more teaching and preaching then ever thou hadst, and yet they are so bewiched with their wealth so puffed up with their possessions, so proud with their gorgeous attire, and so drowned in their delicate dishes, that they will not hear it, and if they hear it they quckely forget, and some perhaps prates or prattles of it a little, but practise it never a whit.  
Then said Dives, I was once in the case that they are in, but they were best take heed lest thy come into the place that I am in, else, 
mark this.  though they have earthly honour for awhile as I had, they shall have endless horror in hell as I have: for graudy gear on earth, they shall have gnashing of teeth in hell: for vain same on earth, they shall have shame in hell: for curtisy and waiting, they shall have curssednes and wailing, for short wealth endless want, for fine far continual famishing, for pleasant perfumes most stinking smells, & for short pleasures on earth, everlasting pains in hell. Oh if they felt that I feel, they would do as I would do on earth, if I were there: then said the devil to him, what wouldst thou do if thou wert living on the earth again?  
Then said Dives, I would to God that I were there as I was to prove: for than I would so repent my sins, and call to God for his mercy in Christ jesus, that I would not doubt: nay, I am most assured I should not only escape this doleful place where I am: but also attain the endless joys of heaven: from whence I am now excluded for ever. If I were now living on the earth, and if I were ten thousand times richer than I was, and might live ten times longer than I did, knowing that I know, and feeling that I feel, I would so frame myself to exercise the scriptures, and to follow the word of God, that my flesh should not entice me, the world should not allure me, nor all the devils in hell should deceive me. Then said the devil, he were a wily fellow that I could not deceive, I deceived thy first parents. Adam and Eve in paradise, and caused them to break God's commandment, spoken to them there, then dost thou think that I could not deceive and allure thee to neglect God and his word, declared on the earth, if thou were there alive again. Many that God plagues on the earth daily, 
Promises to God broken.  do call and cry upon God in their torments and pain, and do promise vehemently, that if ever they recover or be restored to their health again, they will turn over a new leaf, they will change their life, and amend their living, but when they have their health as they had before, or be out of pains as they were before, than they are as evil, or worse than they were before. When God hath once served their turn, they care no more for him, and then they are ruled by me, that could not help them: nay, seek their destruction.  
Then said Dives, though they that God plagues with vehement sickness and other pains and torments on the earth, do forget God, and their promise when they be well: either for that they presume too much on God's mercy, or else forget or believe not that there are such everlasting pains appointed for the wicked, or else assuring themselves to repent, and ask mercy at their death, which is but a very brickle staff to leave or stay on: yet if I were alive on the earth, no worldly felicity should tempt me, no pleasure should procure me, no wealth should win me, nor no delicates should draw me, to forget that God, that made all things for man, that sent his only son to die for man, and hath prepared his kingdom of heaven for man, neither to do any thing to offend God, or danger my soul, that flesh and blood through God's grace, were able to refuse. For it is far unlike that they that are alive on the earth, should be so earnest, and wary in the way to walk to heaven, or to fly from the way to hell, as I, that have utterly lost these everlasting joys of heaven, and that feels the fiery flames of hell. But when they are here where I am, than they will lament as I do and then they would give all the world, (if it were theirs to give) to be but one hour alive on the earth, to repent their sins, and to call for God's mercy in the death of jesus Christ. But then alas it will be too late for them, as it is now for me. Oh the greatest pains on earth is pleasure and joy, in comparison to the torments of hell. Then said the devil, and the greatest pleasure on the earth are extreme torments to the joys of heaven.  
Then said Dives, why didst thou lose the joys that thou haddest. Then the Devil said, why did thou lose the joys thou mightest have had: to whom Dives said, if I had knows the joys of heaven as well as thou didst, and had been in heaven as well thou wast, I would not have lost heaven as thou didst: then said the devil, I may thank my pride for it: for if I could have been content with my estate, which was too good for me I had remained there still, but I presumed to be higher, and therefore I was brought lower: for whereas I was the chiefest Angel in Heaven, now am I the chiefest devil in hell. And so have I lost heaven for hell, where I with all my fellows that took my part, and fell from heaven with me, shall remain in most extreme and endless torments for ever: whereat I tremble and quake. Then said Dives, even so I by my pride, and wickedness on earth, have lost God for the devil, heaven for hell, and endless joys for everlasting pains: but thou wicked Fiend was the cause why our first parent Adam was cast out of Paradise which was the casting away of him and all his seed.  
Then said the devil, it spited me so much that man should have my room that I lost, that, wilily and subtilely, 
The envy and spite of the devil to man.  I enticed him to fall, whereby he did not only lose the favour of God, and the joys that he prepared for him: but also he & all his seed became the children of wrath and damnation: and so they should become my companinons in hell. Then said Dives, but God of his merciful goodness prevented thy wicked and most envious drift, in making his only son being God, to become man, who humbled himself to the death of the Cross for the redemption of mankind which is a sufficient satisfaction for man's transgression, whereby the godly repentant sinners that believe in him shall be saved and cleansed from their sins, and be counted the Sons of God, as though they had never sinned, I know that too well, said the Devil, which is almost as great a grief unto me as mine own fall out of heaven. For, whereas before I thought to have all mankind to bear me company in hell: now I shall lack a great sort of them: but I am glad of one thing, the greater number will be mine, said the Devil: for all the heathen, and worshippers of Idols, are the children of damnation, live they never so honestly and virtuously in the sight of the world, whereof the most part of the world doth consist.  
Then said Dives, that is true, and only the true and repentant Christians, that favour and love the Gospel, and have all their Faith and hope in Christ, touching their salvation shall be saved, and none else, brag they never so much? yea, said the devil, that is it that maketh me glad, for a great sort of them that are named Christians, do live worse than the heathen, and die worse than dogs, so that they shall be damned as well as the heathen, whom Christ's death can not profit, and therefore for all Christsdeath. Hell will not be empty, nor heaven will not be full: nay, 
More shall be damned then saved.  hell shall possess the greater part. That is too true said Dives (the more to be lamented) for Christ saith (which is the very truth itself, and cannot lie. 
Matth. 7. ) Wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat: but strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. And also be saith: Many are called, and few be chosen. Whereby it appeareth that there shallbe a far greater number that shallbe damned then saved, of which greater and damned number I am one: woe, woe, to me therefore: but if I were alive on the earth again, but one half hour, as I was before (which can not be) I would not doubt, but to be one of that little small number, that should enter into heaven: Nay, so that I were alive again as I was, 
A lamentable saying of Dives.  I would not care to be all my life, though I lived five thousand years, in continual pains and torments: yea, and if it were possible, to be all that while as a Log at a fire back, continually burning without any ease or refreshing one minute of an hour, for that cruel bodily burning would once have an end, but this extreme spiritual torment in hell will never end. Then the devil answered him again: yea, but when thou was on the earth, thou wouldst suffer no pain for God's sake, thou preparedst so for thy vile and earthly carcase, that no cold should hurt thee, neither any heat might annoy thee, but thou couldst suffer Lazarus one of thy poor brethren, and members of Christ (without all pity and compassion) to lie in the streets, most miserably in the cold, and to perish through hunger. But thou hast gained nothing by it: and he hath lost nothing by it. For he shall have everlasting joys, and thou shalt have endless sorrows. Therefore now he may be called rich Lazarus, and thou poor Dives. Woe is me, said Dives, therefore, I disdained him so much, that I thought scorn to look on him, I esteemed my Dogs better than him: they were in my fine house, and were fed from my table, but I suffered Lazarus to lie without my gates, and would give him never a whit, O how pitiless was I, I muse how I could be so hard hearted, Fie on me wretch, fie on me caitiff, would I have been contented to have been so used, if I had been in his case? No no, I am sure.  
Therefore let all earthly persons take heed by me, and do as they would be done unto, and then they cannot do amiss, and not to pamper their paunches, but to pity the poor, nay, to spare from themselves, and to give it to the poor. O how many poor might I have relieved, with that which I have spent in vain, and what am I the better now for any thing that I did spend on myself: Therefore I would to God that I had bestowed all my riches, treasure, and lands, in relieving the poor, for than I should have been repaid at God's hand hereafter: whatsoever is given to the poor is lent to the Lord, 
What soever is given to the poor is lent to God.  and he will repay that truly in the kingdom of heaven, with no small advantage. But whatsoever we spend in vain on ourselves, and on the rich it is lent to the Devil, and he will repay us again in hell with endless pains and torments, And for that I have lent my money to the Devil, 
What is lent to the Devil.  I look to be paid the same at his hands in the everlasting flames of hell fire.  Theo. 
Oh what a lamentable talk was this of Dives, his words do pierce my heart, his remedelesse case maketh my heart to bleed. How happy are we that may be warned by him, but how unhappy is he that is such a warning to us. He could be content now to be as a fire log to burn a thousand years on the earth, for the love of Christ, that he might escape the endless fire of hell: but now it will not be.  Eumen. 
Yea, but I think there is not now one among ten thousand, that willingly will suffer the pains of burning one half hour for Christ's sake to shun Hell, and thereby to enjoy, the endless joys of heaven. 
Mark this well.   Theo. 
Well, as there have been many that have been content to do so, even so no doubt there are, and will be many that will do so, if they be vrg●● unto it, but not without the great comfort and assistance of God. But what fools are they that ●●●use to do it? These short earthly pains bring everlasting joys, and these vain and short earthly pleasures bring endless torment and pain. But now go forward with your dream I beseech you? For I think your dream did not end, where I caused you to stay your tale.  Eumen. 
No, that it did not, therefore now I will proceed with my doleful dream, Dives furthermore said, O how happy are they that are on the earth, for that they have time to repent, and to live, godly, to whom the Devil answered: yea, but how unhappy are they that will not repent, but lives most abominably and wickedly. Then said Dives, if their hearts were not hardened and their minds bewitched, they would not do so, they I perceive make little account of that precious jewel the Gospel, which teacheth them the high way to Heaven, and so to shun the fiery flames of hell. Oh, if I were a live again, it should never go out of my hand. Then said the devil many carry it in their hands but very few in their hearts. Then said Dives, if they that have the gospel walk in the way to Hell: than it is impossible for them that know it not, to walk in the way to heaven. But I damned wretch that I am, (if I were alive again as they are) would not only daily read it, 
Note this.  but also in my living practice it. All worldly affairs are vain in comparison to it: for the best that one can bring, is but short worldly pleasure: but the other doth bring most heavenly and endless joys. Then said the Devil to Dives, if thou wert on the earth again alive as thou wast, yet I do not believe thou wouldst do as thou sayst, thou wouldst play rather as many thieves do that are condemmned to death, which will promise with vehement oaths that if they might have their pardons, would live honestly, civilly, and observe their prince's laws, but when they have got their pardon, they forget either oath or promise, 
thieves forget their promise.  and do fall to thieving as fast as ever they did. O no, no said Dives though they are careless, 
when they have their pardon.  yet I would be kareful: for they have not tasted of the death of their body due for their fault, as I have tasted of the death of my soul, due for my sins: yea, and if these worldly thieves were as sure to be cast into prison, and to be hanged for their theift, as I am sure to be cast into the prison of hell, and to hang their in cruel torments for ever and ever for my offences to God, they I think, would leave off their stealing, and would live honestly and orderly, as I would cease from vice and wickeddesse, and live virtuously and godly.  Theo. 
Truly, this your talk maketh my heart to morn for the case of Dives that is without all hope of remedy, therefore it standeth us greatly upon to live warily and virtuously in this life, where the time and place is of the amendment of our lives, and the hope of our salvation.  Eume. 
You say true, But how much am I bound unto God, that of his mere mercy hath called me to repentance and amendment of life, by this doleful Dream of Dives whereby I shall not only avoid (through Christ my saviour) the Dungeon of hell, but also enjoy the endless and unspeakable joys of heaven. And now mark me well for I will go forward with my dream where I left, Oh said Dives, if I might live on the earth again, as I cannot, I would be humble of body, and meek of mind, as I was not, I would speak gentle and mildly, and then as Christ saith, I should be happy and blessed.  
Yea, said the Devil, but because thou wast proud in thy apparel, 
Good to be humble.  and haughty of mind, and disdained thy poor brother Lazarus, now thou accursed and unhappy, and shalt dwell with me for ever in the fiery flames of Hell. Then said Dives there is no remedy, I must needs do so, woe be to me therefore.  
Oh, if I were alive on the earth again, said Dives as I was, I would be merciful, 
Good to be merciful.  and then I should obtain mercy, and so I should be happy and blessed. Then said the Devil, but because thou wast a merciless wretch, thinking all to little for thine own back and belly, and fared diliciously, and was clothed sumtuously, suffering poor Lazarus the member of thy christ to die at thy Gate for want of food, (who had to little, thou to much of which thy too much, if he had had but a little, his life might have been saved, and thou the more healthful,) therefore thou accursed and exempt from the prescence of GOD, and shalt dwell in my company and my fellow devils for ever. How sayst thou dives? hath not thy merciless mind, thy abundance of fine fare, thy proud apparel, and thy great riches and wealth, brought thee into a good case? Then said Dives, if these greedy, pitiless, and merciless rich men now on the earth knew my case, unless the Devil were on them, they would avoid my case. Then said the Devil, I am not only on them, but with them, and in them, nay, they are as thou thoughtst thy brethren were, they must have one come from hell, to tell them news that thou art here, or else they will not believe. For I have so hardened their hearts, that they will not believe it, though one should come out of Hell to tell them thereof. For though Christ had come down from the cross, at the wicked Iewes commandment, yet they would have believed in him never the more. Thy case is preached unto them daily out of the Gospel, but they are no more stirred thereat, than a millstone is moved with a blast of ones mouth. For when these rich gluttons come from the Sermon, wherein the preacher doth threat them with thy being in hell, for thy unmercifulness to poor Lazarus, and thundering out unto them, that if they be not merciful to their poor Brethren, and relieve their needy necessity, they shall with out all doubt be companions with thee in hell: they for all that, do go shrinking away, or looking disdainfully on their poor, naked, and hungry brethren, without giving them one pen or any merciful or comfortable words, or causing any relief at all to be prepared for them: Which makes me hope verily, that I shall have them here in hell with thee ere it be long.  
Then said Dives, Oh, but if I were in their place and case, I would make no account of any thing that I should have: all my mind should be in showing mercy and pity, to the needy. For Christ at the last day, 
Mercy and pity most necessary.  when he shall come to judge them and us all, will say: Come my blessed to the kingdom prepared for you from the beginning: for when I was hungry ye gave me meat, 
Mart. 25.  when I was thirsty ye gave me drink, when I was naked, you clothed me, etc. He will not say, you had rich furred gowns upon your backs, you had goodly gold Chains about your necks, and you had rich houses, and costly buildings, and so because you were rich on earch, I will make you richer in heaven. No, no, it is not money, but mercy, not pride, but pity, not lofttnesse, but love, nor gay clothes, but charity, that then will serve their turn. For if honour, wealth, costly building, rich attire, and dainty feeding, would have brought men to heaven, I should not have gone to hell, for I lacked none of all that. Nay patiented poverty is the thing rather through Christ will do it, as may appear by poor Lazarus, which hath the most greatest pleasure, and richest treasures that can be wished or desired.  Thoe. 
Dives said most truly herein which he knoweth too well by proof, as as these rich, greedy, and wicked worldlings shall feel themselves in hell hereafter, if they be not more merciful to the poor than they be, and have a greater care for them, than they have. But they are so drowned in wealth, that they had rather die, then to give any part thereof to any good or godly use.  Eu. 
Yea, but when their abusing misspending, or hoarding of their riches shall drown them in hell with Dives, and when they shall be tormented with the devils in the fire flams of hell for ever: then they will cry out of their riches, than they will lament the misspending of their goods, and then they will repent that they hoarded their goods, and that they kept it from the poor, as Dives did. But now I will go on with my doleful dream: then said the Devil to Dives, Lazarus hath got for short pains, endless pleasure: but thou (for thy short pleasure) hast got endless pain, they that are on the earth, may avoid these thy pains if they will, for they are yet in the place of repentance and mercy: but thou canst not if thou wouldst, for thou art out of the place of repentance and mercy.  
To whom Dives answered, the more doulful is my case. Oh, what bewiched fools are these wicked rich men, 
Wicked rich men bewiched fools.  that so little regard their utter destruction of both body and soul. If I were on the earth again as they are, I would go from house to house to relieve the poor, I would feed the hungry prisoners, and would relieve them that are in misery, according to my power. I would not banquet the rich nor feed the flatterers, but the most poor and miserable. wretches. 
The poor are the best guests.  Yea, the lame, the blind, and the sore, that lie in the streets, I would send for, and they should be my guests, and they should fed on my food, and if my rich neighbours disdained me for it, yet Christ that is richer than they, would not mislike me for it. My purse should never be shut from the poor, and I would always be ready to lend to the needy, and I would be most glad, that I had it to serve their turn, when they lacked, for that would be the next way to make God to serve my turn when I lake: if one were promised to be a duke and to have a Duke's honour and living, at the end of two years, would he think much to give Cockleshelles, Oystershelles, or stones, to them that did ask him, during that time (especially if the not giving thereof would make him lose his dukedom,) I think not, nay, he would have such a rejoicing in the Dukedom, that he should have at the two years end that he would little regard Cockleshelles, Oistershelles or stones.  
Then what fools and noddies are they, 
The fondness or folly of worldlings.  that will refuse to give in this short life to them that lack. Silver Gold, jewels, or other their worldly goods, seeing they are promised the endless joys, and kingdom of heaven: the not giving whereof may make them lose that worthy kingdom, which Silver and Gold of theirs, is more vile without comparison to the endless kingdom of heaven, than Cockleshelles, or stones, are to an earthly dukedom.  
Therefore I should, (and so would they if they were wise) have such a joy and pleasure, that I should have such an endless and joyful kingdom, that I should regard the giving of my silver and gold, no more to every one that should ask me: then these rich earthly worldlings do now regard or esteem cockleshells, oistershels, or little pebble stones, in respect of a dukedom.  

A small regard of the rich to the poor.  Then said the devil, I must needs grant that many have proud hearts, stately countenances, and merciless minds: for if a cockleshel, or little stone would do a poor blind or lame man pleasure, that sits by the way as they go, they would not once stoop to give them one of them, nor yet stay one step therefore.  
Then said Dives, yea, but (perhaps) they will stay and stoop to a gaudy and vain woman, whom God doth detest for her pride, and give her some jewel or other thing, worth no small piece of money, yea, and that unrequested, and though they disdain to stoop for a cockleshell, to give the poor, yet (perhaps) they will not think much, friendly to embrace a flattering varlet, yea, and to give them three or four pieces of Gold, that shall privily undermine them, and seek their spoil and overthrow, and though they think scorn to stay and stoop for a little stone, to deliver to the poor, if it would do them good: yet (perhaps) they will not only stoop and stay to some noble man or other, but also give them, if they will take it, an hundredth or two hundredth pounds, to put a poor man out of his Farm, thereby to undo him, his, wi●e and children. And if these wicked and stately worldlings will not stay or stoop to take up an oistershel for the poor (if it would do them good) yet perhaps they will both stoop and stay to Lawyers, and fee them largely, to plead against the truth, to hinder the poor man's cause, yea, and to bribe the judges (if they will be bribed) to stand against a true matter, or to delay judgement of the same, when it is plainly proved on the poor man's side.  
Then said the devil, I like both such givers and takers, I hope verily to have them in my kingdom of hell, and then the one will wish they had bestowed their gifts better, and the other will wish to have refused the gifts.  
Then said Dives, they will so, I warrant them, if they once come where I am: If I were now a Landlord on the earth (said Dives) as I have been, I would not rack my rents, or take such fines, as some Landlords do, that now dwell on the earth, for all the good in the world.  Theo. 
I think when Dives lived, there was no such racking of rents, nor taking of fines as be now, if there were any at all: for some so rack their rents now, 
The pitiful case of tenants thorough fines & racking of rents.  that the tenants are not able to keep hospitality, nor relieve the poor as they were wont, and their fines are so great, that they are constrained to sell their stock, which should be the maintenance of their Farm, that during their whole lease, they are not able to recover the same, and so at the last, when their lease is expired, they are thrust out of their Farm, for that they are not able to pay a new fine for their Farm, and so divers of them, their wives, and their children, live very poorly, or are driven to beg.  Eu. 
Yea, and what do these proud and greedy cormorantes with their racked rents, and their unmerciful fines, whereby they impourish their tenants? They consume it in excessive fare, in proud and sumptuous apparel, in playing at Cards, Dice or other games, and in other worldly vanities: and whether will all this vain spending thereof lead them? Forsooth to the doleful dungeon of hell, where Dives is, out of which they can never get out, (if they be once in) and then they will cry out, that ever they took such rents or fines. For if they live as wickedly as Dives did, and undo their tenants, by racking their rents and excessive fines, more than ever Dives did: then unless they speedily repent, how can they avoid the endless fiery flames of hell, where Dives is?  Theo. 
I pray you tell me what the devil said to Dives, when he had said, that he would not rack his rents, nor take such fines of his tenants, for all the good in the world, as some Landlords do.  Eu. 
Forsooth the devil then said, no more would they, if they knew the gains they should have thereby, and the place that it will bring them unto: but I will say this one thing to them, said the devil, I will be better to them then they are to their tenants, for where as they will not let a little Farm to their tenants, for xxi. years, without a great rent, and an unreasonable sine: 
The liberality of the devil.  I will give them a whole kingdom (my kingdom of hell) to be their own inheritance for ever, without paying any rent or fine at all.  
Then said Dives, woe worth these racked rents, and unreasonable fines, that shall purchase such a kingdom, I would to God I might change my estate of that kingdom, with the most vilest and basest Cottage on the earth. When they come hither, they will cry out and say, woe worth the time that ever we had lands or living, woe worth the time that ever we racked our Tenants or took such fines to impoverish them, 
Mark well.  woe worth the time that ever we were so greedy of money, and woe worth the time that ever we consumed the same in gluttonous and excessive fare, in proud and sumptuous apparel, in playing at Dice, Cards, or other games, and other worldly vanities: woe be to the time that we made our sons rich, by making tenants poor. But cursed be the time, that we have made our sons Lords and Gentlemen on the earth, with the everlasting damnation of our own bodies and souls in hell. That Proverb may be truly verified in us, which is, Happy is that child, whose father goeth to the devil. This will be their song, when they do come hither, but then they shall be without remedy as I am.  
Then said the devil to Dives, I will make so much on them, when they be here in hell with me, that I will not let them go from hence. And those fine fellows that are in their furs, and these mincing minions, that swim in their silks, and these lofty looks that cannot see the poor as they go, and that will not once stoop for a little stone to give to the poor, if it might do them any good, much less will stoop to put their hands into their purse, and to give them a piece of Gold, (such small account they make of heaven, and such haste they make to hell) and yet they will not stick both to stoop and stay to Lawyers, and to fee them largely with gold, to plead against the truth, or to hinder the poor man's cause: yea, and to bribe the judges (if they will be bribed) to stand against a true matter, or to delay judgement of the same, when it is proved: they, I say, thereby shall purchase a hot kingdom for ever, with me in hell, where they shall burn continually in fiery flames, and whereas, they were loath to stay a minute of an hour to give one penny to relieve their poor brother: they shall then for all their jolytie, 
A sore saying.  stay with me in hell for ever and ever world without end, and shall not have one drop of water to quench their thirst, though they cry and call for it never so much. This willbe their gain for their overlooking and disdaining of the poor, and for their haste-making, and their unmerciful dealing with the poor. I think they shall not get so much good by the one, as they shall get harm by the other. And as for these Lawyers that take such fees, for defending of wrong, 
lawyers that take fees to defend wrong  and the hindrance of right, they shall get never a Lawyer for any thing at the last day, that shall plead on their side. But their Gold and their Silver, wherewith they were so fed, shall plead truly against them, whereby they shall justly be condemned to my dungeon of hell, there to remain with me in unquenchable fire for ever, (except they repent and amend) and then may they not think, that, that was good Gold, and sweet fees, that hath brought them to such a place. And these judges that will be bribed, 
A sore saying against bribed judges.  or defend a false matter, shall be sure at the last day, to have such a true and upright judge, that will not be bribed by any means, and that will judge them so uprightly, against whom their own oath shall rise, and be a witness, that they shall be condemned to remain with me in hell fire for ever: and whereas they delay judgement of true causes found before them, whereby the parties are deferred of their right, or thereby for want of execution, obtain not their right: yet Christ will be such a judge at the last day, that they shall have their judgement by and by, without any deferring thereof, whereby presently they shall have execution, in the horrible flames of hell fire for ever, and so they shall neither be kept from their due, nor deferred of their right, as they have done to the poor on the earth.  
Then said Dives, Ah, woe be to these Fees, and bribes, that shall bring them to such a doleful place, where repentance will not serve, nor mercy can be had. Therefore such wicked Lawyers, 
Good counsel for Lawyers & judges.  were best to leave taking of such Fees, and to plead in true causes: yea, and rather to help poor men, in their true suits, without Fees, (wherefore, they shall have richer Fees, than any on the earth can give them:) and such judges were best, to leave taking of bribes, and not to defend or maintain false causes, and not to defer judgement to the hindering of just execution, or to avoid thereby any from their right: no, not for fear or friendship of any, be they never so great (unless they be greater than God, 
A good warning.  or can do more for them then Christ:) but to repent these their devilish dealings, whiles they are alive on the earth, lest they come in this doleful dungeon of hell, wherein I am, where is nothing but crying, yelling, mourning, and weeping, & gnawing, and gnashing of teeth, not for an hour or two, not for a day, nor a week: no, nor a month, nor a year, nor yet a thousand, nor for ten thousand years, but even for ever & ever world without end: which to me damned wretch that I am, is most doleful and horrible, because I am in endless torments, without any mercy to be had: but to them that are yet on earth, that may avoid it by repentance, a godly warning.  Theo. 
Oh these words do pierce my heart, if I were a Lawyer, these fearful words, that now I have heard of you, would make me fearful in taking of fees, either of the rich, lest I should plead therefore in wrong causes, or of the poorer sort, that are wronged or oppressed, lest I should not deserve my fees. Yet there have been, and are Lawyers (as it is thought) so greedy of gold, 
Evil conscienced Lawyers.  and so careless how they get it, that will take a piece of gold or two, to plead their Cliants cause, but when the time cometh, they neither come to the bar, neither speak one word in their Client's cause, but are occupied in an other place for some other, that belike hath given them greater fees. Surely, such Lawyers go about to sell their souls to the devil for gold. But it may be, that these Lawyers are so busy in an other of their Client's cause, who received them first, the matter being doubtful and intricate, that they cannot have time to speak in their other Clients cause, and so they will give their Client the gold again, they had on him.  Eu. 
It may be so, but I can hardly believe it, you shall take few Lawyers with that fault: for many of them are so greedy of gold, that they keep all fast that they finger, and it is hard to get that from them that they have received: but if they should repay their gold to their Client, yet the case might stand so, that that were not enough, for suppose that then were the very peremptory day, for the trying of his Client's cause, and the party through poverty had no more Lawyers to plead his cause, but he, and so through his lawyers absence the matter might go against him: then the poor man should undo himself, with giving of his own gold. And therefore it is not enough, always for the Lawyers to give the fees he hath received, again to his Client.  Theo. 
Then it is too much for a Lawyer to receive gold or double fees, of two or three, and never come to the Bar, and speak never a word for any of them.  Eu. 
It is not too much for such Lawyers as mean to go to the devil, for the more they take, and the less they do for it, the better doth the devil like them, and the more willingly into hell he will receive them, and when they are once there, they will say that they are the dearest fees that ever they took. But if the Lawyers would take but one fee on a day, which were enough before God, (especially, according as the fees are, that some do take) than they should be sure to plead for their Client, and so they should not need to weary themselves, and run from Bar to Bar, and from Court to court, but thereby should deserve their fees, or do their worldly duty for their fees. 
Mark this well.  Many a poor man, that labours ten times as much as they in a day: (yea, and that with the sweat of their body and brows,) are well content with two grortes for their whole days work, whereas some greedy Lawyers, though they have two Royals for two hours pleading, think they have not sped very well: yet, if one of these poor labourers, should take wages of two or three men, to work with them all in one and work with none of them, but one (as justly, they cannot,) they that he thus deceived, perhaps would cause him to be set by the heels, although he might perhaps) serve all their turns well enough afterwards, but if one Lawyer, that hath great abundance, and is too rich, do take fees of two or three several persons in one morning, more than he is able to plead for, whereby their Clients may happily be undone, as is before said, they may not be importunate on them to have their fees again, nor yet may exclaim of them therefore: for if they do, they may chance be cast in prison for their labour, or for ask their own. But such Lawyers that robbeth thus their poor Clients, as though it were by authority, without repentance, and Gods great mercy shall be utterly spoiled of the glorious kingdom of Heaven, and shall be thrown into the everlasting prison of hell, where Dives is, whose damnable estate is most doleful, as I have told you before.  Theo. 
Is your Dream ended, or have you any more to say therein?  Eu. 
Yea, that I have, therefore mark me well: Dives said further, if I were on the earth again, as I was: I would do all that I could, to make enemies friends, and where men were most at debate and contention, I would endeavour myself to set them at concord and quietness: for Christ said, 
Matth. 5.  Blessed be the pearce-makers, for they shall be called the children of God. And so I should be blessed, and the child of God.  
Then said the devil to Dives, if Peacemakers be the children of God, than peace-breakers must needs be the children of the Devil, 
Peace breakers the children of the devil.  and so I am sure, I have more children than GOD hath: for there are more peace-breakers, than peacemakers. A great rabble there is on the earth, that if they see two love faithfully, then either for spite, and envy, or else to pick a thank or to get some reward or gift, will invent such spiteful tales, that the one of them should speak against the other, that they will set them together by the ears, and so make them greater enemies, than ever they were friends: and so these peace-breakers, are not only become my dear and loving children: but also these two friends that were before in peace, and the children of God, are become my dear darlings, and the cursed children of the devil: and for their peacebreaking and contention & strife, though God forsake them, yet I will not refuse them, but they shall dwell with thee Dives, and me, in my fiery kingdom of hell for ever, and that is long enough: yea, and these lusty Cutters, 
Lusty cutters and fighters.  that for every trifling quarrel, standing so in their reputation of their manhood, will make frays, fight and kill: (yea, though they be killed or hanged for their labour) are my Cursed, Dear, and loving children (unless that fighters be peacemakers) & they shall dwell with me for ever in the fiery flames of hell, if they proceed on as they do, and there I will tame them well enough, though now on the earth, they be lusty and lively Lads.  
Then said Dives, it is a strange matter, that they will adventure so desperately, to obtain the terrible torments of Hell, but they will not adventure their life: nay, have their finger feel the fire for Christ's sake, there by to inherit the endless joys of the kingdom of heaven. Mark what fond fools these fighters be, though they neither kill nor be killed, neither yet be hurt or maimed, yet they are Peace-breakers, and are in hatred with their brother, 
Mark the fondness of fighters & what gain they get.  and so they are accursed, and are become the Children of the devil, whose estate is most miserable, horrible, and terrible: but if they be killed, their spiteful mind hath made them lose their life, which they esteemed above any earthly treasure, but if they died unrepentantlie (which in their furious fighting is to be feared,) than their envious mind hath wrought the death, both of their body and soul for ever, in the fiery flames of hell fire.  
And if they do kill their enemy with whom they fight, than they are in danger of hanging, and so they shall lose their life, which is their greatest earthly treasure, for satisfying their spiteful and envious mind one half hour: but in that he hath fought, being thereby a peace-breaker, he is become the cursed child of the devil, and if he repent not, and call not to God for mercy, then shall the be damned for ever in the bottomless pit of hell, with me and the devils for ever. And if either chance too, to be wounded or maimed, than the pleasure of their short fighting, will not countervail the long grief, or sorrow of their hurt. Therefore, what fools are these envious and lusty fighters, that for so small pleasures: nay, rather a devilish satisfying of their wicked mind, will hazard themselves into such a danger.  
Then said the devil, I set them on, I tickle them to it, and I set one or other to whisper in their ear, saying: sir, you are a lusty gentleman, you are counted a man of your hands, if you suffer this, you will never be well though of, therefore, if I were in your case, I would not put it up thus: and and then the other is on a fire, until he be a fight: and so many gives wages & gifts, to set themselves forward to the devil. And thus both peace-breakers and such sighters, I account as mine own accursed children, but if they once die in their peacebreaking trade, and in their envious and furious mind: then they are my children in deed for ever, and they shall never go out of my kingdom, nor company. Then said Dives, woe be to them, if they once come to thy kingdom and company, if I were in the world again as I was, I would by God's grace, suffer all injuries, 
To suffer injury is a blessed thing.  and never resist them, do what they would: whereby I should be the blessed child of God and so enjoy the everlasting joys of heaven. Which sufferings, were they a whole thousand years, are far unworthy thereof, whereas if I should revengs mine own wrongs, & bear malice and spite, though they be my mortal enemies, God would cease to revenge my cause: for he will revenge no causes, but such as are committed to him, than I should be a peace-breaker, and so become the cursed child of the devil, as I am already. Therefore, most happy are they that suffer wrong, and are patiented in Christ, for they shall enjoy the kingdom of Heaven.  Theo. 
A woeful thing it is to walk in the way to hell, as it may appear by Dives, wherein such furious Fighters, quarrelers, Peace-breakers, envious persons, and breeders of strife, and contention, do walk: yea, and are in great danger thereof. For if they that say, Thou fool, are in the danger of hell fire, than they must needs be in great danger of hell that kill men, 
Matt. 5.  that are so envious, that desire the destruction of their neighbour, and that are Peace-breakers, and other such mischievous & malicious persons.  Eu. 
Indeed you say true, but what say you to them, that think there is no hell: nay, that say there is no hell?  Theo. 
Forsooth, I say, it is to be feared that such shall feel that there is a hell: what do they not think there is a Christ, that said there is a hell? or do they think that Christ did not make mention in the Gospel, of hell? or do they think that he lied, when he spoke of hell? If they search the Gospel, they shall find many places that make mention of hell. And in the same Chapter, where he saith they shallbe in danger of hell fire, that say. Thou fool, he maketh mention twice of hell, saying: 
Matt. 5.  It is better for thee that one of thy members perish, then that thy whole body should be cast into hell. And likewise immediately in the same place, he saith the like words. So that no wise manned will think, that Christ would have made mention of hell thrice in one chapter, unless that there had been a hell. They may as well say, there is never a heaven, as to say, there is never a hell, 
Hell mentioned thrsie in one chap by Christ, proveth that there is a hell.  and they may as well affirm there is never a devil. And I fear such think there is never a God: for if there be never a hell, there is never a heaven, and if there be never a devil, there is never a God, for the Gospel maketh mension of them all. Indeed, such by their living, show, that there is neither God nor devil. Heaven nor hell, but let such take heed by doleful Dives, and repent and amend their life whiles they are lining, or else at length they shall feel with Dives, that there is a hell, when their ore burning in the fiery flames thereof, out of which torments they shall never get, do what they can. I metuaile what devil should move them to say or think there is never a hell: seeing Christ, which cannot lie, hath made so oft mention thereof in the Gospel. But suppose there were no hell (as every good christian doth believe there is one) what harm were it to think there were a Hell, nay, no harm but good would come thereof: for the fear of hell, 
Mark this well.  though there were none, might cause us to shun that evil, that otherwise we should do, and to make us do well: but being a hell, and we thinking there were none we might thereby without fear work that mischief and wickedness, which we perhaps would shun, if we thought there were a hell, Therefore it is a great deal better to think there is a hell, (though there were none) then to think there is no hell, though there be one, nay, seeing there is one. For by the one we could have no harm: but by the other we might run headlong into hell, as they do, I fear that say there is no hell.  Eu. 
There are many such one earth, (that count themselves christians) that believe (as I think) that there is no hell or else at least no such hell wherein are such terrible torments as are mentioned in the scripture: whereof I may think that devilish scoffer to be one, that tested at a godly preacher for threatening the people with hell fire for their wicked living, who said: The Preacher prattles much of hell, 
A wicked saying of a naughty man.  I marvel Who shall make the fire in hell.  Theo. 
O Lord that ever there should be any such vile wrtches on the earth, it is marvel (but that the mercy of God is so great) that they sink not where they so mock and jest at the Preacher, and the holy Gospel of Christ. But I can tell him this that said so, who soever shallbe makers of the fire, in hell, he, and such as he is, (if they repent not in time) are like to be the brands that the fire shall burn one in hell. The Lord keep them from it: but now I pray you, have you any more of your dream to declare.  Eu. 
I have not yet done: Dives then did say lamentably, Oh, if I might dwell again on the earth (as I cannot) I would have such a regard to the sayings of Christ that I would never swear, nor once to take the name of God in vain, for he is so full of majesty, and his name so holy, that they can not be but the great enemies of God, 
Swearers the enemies of God.  and no regarders of him, that will name him vainly, or speak of him without just occasion. Neither would I be a drunkard, 
Drunkards turned from the image of God, to the children of the Devil.  or drink excessively, whereby I should be without sense and reason, far worse than brute beasts, and so I should transform myself from the image, and child of God, to the Image and child of the devil. Neither would I commit adultery, or join myself to strange flesh, for than I should dissposes myself of the kingdom of heaven, and instead thereof obtain the dungeon of hell, as all ready I have done.  
Oh how cursed and wretched are they that pollute and defile their bodies with adultery, whoredom, and fornication? For whereas the Godly and chaste persons, are the temple of the holy Ghost (for there it pleaseth his God head to rest and dwell) the wicked fornicators, adulterers, 
Fornicators and adulterers, the devils chapel where he rousteth,  and whoremongers, are the Church or Chapel of the Devil, in whom it liketh that foul fiend to rowst and inhabit, and so all whores, harlots, and adulterers, through their vile and most wicked lust, are become the Temple of the devil, and so at the last (without earnest repentance, and the great mercy of GOD) the doleful dungon of hell, shallbe their dwelling place. Then said the Devil. yea, and when they come theither, they shall pay full dearly for their swearing, drunkenness and adultery, or whoredom. 
Mark this  These three vices are so frequented on the earth, that they are scantly, thought to be sins: for swearing is counted the lively grace of a Gentleman drunkenness, good fellowship, and whoredom or adultery, a sweet solace but when they are once in my kingdom of hell, there their swearing grace will be turned into gnashing of the teeth, their drunken fellowship into an unquenchable drought, and their sweat adulterous solace, into an endless sour sorrow. Then said dives, Oh how happy are they that are yet in that place, where they may repent and forsake these their vile and detestable sins: but how unhappy are they, if they die unrepentaunte, and be thrown into hell through their said detestable sins.  Theo. 
This is a fearful talk concerning swearers, drunkards, and adulterers, that was between the devil and Dives. But proceed I beseech you in your dream.  Eu. 
Then Dives said with many a heavy sigh and groan, if I were alive again on the earth, as I was once, if any sued me wrongfully in the Law, I would rather let them enjoy all quietly, then impatiently to to withstand them, for my patiented loss would gain me more riches in the kingdom of heaven after my life, 
Wrong suffered patiently bringeth great gainh.  than their wrong gotten goods of mine, would pleasure them on the earth, whiles they were alive. Nay, whereas my patiented suffering of the loss of my goods, having faith in Christ, would make me possess the glorious kingdom of Heaven: their wroungful having of my Lands or goods, would make them possess the horrible dungeon of hell. And so I should have to great a recompense for my goods that I lost, but they should have but a homely gain for withholding my goods wrongfully from me, (unless the endless torments) of hell may be thought to be a good gain?)  
Then said the devil to Dives, many thousands most wrongfully are spoiled of their right, of the rich oppressors by their Law, as they use it, which the poor oppressed do suffer, not very patiently, but by patience perforce: for the law on the earth is ended by the weight of the purse, not by the truth of the cause, 
The law ended by the weight of the purse not by the truth of the cause.  and because the rich have the heavier purse the matter goeth most commonly on their side, though it be never so wrong: yea, and that will not be long a doing.  
For let a poor man and a rich man go to Law together, the matter will not be long a trying, but will be quickly ended, because the one hath money at will, and the other hath little or none to fee or feed the Lawyers, nor to pay the fees of the Courts: but let two rich cobes sue one another in the Law, and let the case, be like to the poor and rich man's case, it may chance be a dozen year or more, are their matter be tried and ended. Thus it is plain that money makes a good matter.  
But this I will say unto these my dear children that oppress the poor on the earth at the last and terrible day of judgement whereat I quake ever when I think on it, as they should do if they were wise) the poor and the rich, shall stand all before the righteous judge Christ, and there shall need no money, neither for the poor nor rich: and there the poor, if his matter be right (though he have no money) shall be quickly dispatched, 
Hell fire the gain of the oppressors of the poor.  and be judged to enter into the kingdom of heaven strait way, and the rich, if their matter be wrong, for all their oppression and wrong gotten goods, shall quickly be dispatched, and be judged to enter into hell, there to remain in fiery flames for ever.  
And then they shall see what a gain they have got, by spoiling & oppressing the poor, or any other.  
Then said Dives, I know their gain will not be greater, a woe is me that I knew it so well. But if I were now on the earth feeling, 
Dives giveth good counsel to oppressors & wrongful withholders.  that I feel, if I had oppressed any or withholden their living from them wrongfully, I would with all speed restore it unto them again, yea, and recompense them four fold, for the wrong I had done unto them: yea, and meekly ask them forgiveness on my knees, being most glad that I were rid of such a burden as would weigh me down to hell.  
Then said the Devil to him, yea, but many of my dear darlings and children that now do oppress the widows, Fatherless, and other freendlesse on the earth, and these sons that spoil their own loving mothers of their livings, are far from this mind that thou art of, for if they perceive that they that are oppressed by them, will complain to the higher powers against them, or else seek some other means to obtain their right, they will find one surmised matter or other against them, 
A devilish practice of oppressors  and thereby cast them into prison, & there they shall lie in great misery, restrained thereby also from their ordinary trade, where by their wife and family, shall live in great nececessitie. Then said Dives, how far live these men from the state of christianity? surely, by this it appeareth, that they are not afraid of hell. But me thinks that these poor men, or any other, that are thus oppressed, and wrongfully imprisoned, should through letters and supplications to noble men, or to such as are in authority, 
A charitable thing very necessary to be practised.  have their causes heard with speed, and the cause of their imprisonment be bolted out, and so they not only to be released out of prison, and have their right awarded unto them: but also that these their wicked oppressors, & that have thus wrongfully imprisoned them, should be punished (whosoever they were) to the example of other.  
Nay, said the devil, that may not be so, the rich may oppress whom they will, and almost do what they will, 
A lamentable thing not meet to be suffered.  their gifts and money will tell such a tale against the poor, whom they opresse and prison, that the poor man's complaint shall not be heard, nor his supplication read, or at the least not weighed, nay he shallbe made (though he be never so honest) a trouble some and a naughty wicked fellow, and so he shall not only have his right or living wrongfully withholden from him, but also (to mend up the matter) shall be shopt up in prison, and so be kept from his liberty, whereby he, his wife and family shall live in misery, and thereby utterly impoverished: but those my dear darlings and most loving children, that so oppress and imprison the poor, ye, and they that are in authority to whom they complain of their wrong, and will not see that they shall have their just cause heard, but suffer them most unchristianly thus to be impoverished, and wrongfully imprisoned, when they come to hell (my everlasting kingdom, 
The devils reward to such wicked oppressors. ) I will embrace and cherish them for this their good service they have done unto me, in most cruel and fiery torments, (which will be a little worse than the poor man's imprisonment:) for their earthly imprisonment doth last but a while, but their imprisonment in hell shall last for ever.  
And whereas they imprisoned their poor brother wrongfuly, making him but to lose his earthly short living: they shall be sure I will imprison them rightfully and truly, and thereby they shall lose the everlasting Treasure and joys of the kingdom of heaven.  
Then said Dives, these goods and livings that they so get, will be dearly bought when they come to hell, and their wrongful troubling or imprisoning of the poor, whose goods or living they withhold, will be then very costly unto them. Therefore, 
Wrong gotten goods willbe dear wares in the end.  now if they be wise, they will restore and repent whiles they may for after their death they can not restore nor repent, if they would.  Theo, 
Truly, this talk that you thought you heard between Diurs and the Devil, is now most wickedly practised on the earth, by wicked rich oppressors against the poor oppressed: but they were best leave it, and repent such their vile wycked-practyses whiles they may: for if the Devil catch them once into his prison of hell t they shall burn and be tormented in fiery flames or ever. For there is no raunesome can redeem them, no sureties can bail them, nor no money nor lamentation can prevail them. But is there any more behinds of your dream?  Eum. 
Yea, that there is, Dives said furthermore. Oh that I were but on the earth alive again, I would neither prowl for riches nor wealth, as I did, neither would take care for any thing, but only for my soul: for whosoever hath care to seek for worldly goods, is altogether careless for seeking of heavenly treasures, and whosoever hath that heavenly care of their soul, God will have an earthly care of their body.  Theo. 
Dives did say most truly herein, and therefore it seemeth that these worldlings that take so much after riches neither care for heaven, nor yet regard the words of Christ, whose counsel is the best of all other to be followed: and these are his words concerning the same which are most necessary herein to be marked and followed. Ye cannot serve both God and Mammon. 
Matt. 6.  Therefore I say unto you, be not careful for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. Is not the life more worth than meat? 
The most necessary counsel of Christ that biddeth us not to be careful.  And the body more of value then raiment? Behold the fowls of the air, for they sow not, neither reap, nor yet carry into the Barns, and yet your heavenly father feedeth them. Are ye not more better than they? Which of you (though he took thought therefore) could put one cubit unto his stature? And why care ye then for raiment? Consider the Lilies of the field how they grow, they labour not, neither spin, and yet for all that, I say unto you, that even Solomon in all his royalty, was not arrayed like unto one of these. Wherefore, if God so clothe the grass, which is to day in the field, and to mororwe shallbe cast into the furnace: shall he not much more do the same to you O ye of little faith? Therefore take no thought, saying: What shall we eat, or what shall we drink, or wherewith shall we be clothed? After all these things seek the Gentiles: for your heavenly father knoweth that you have need of all these things. But rather seek ye the kingdom of heaven, and the righteousness thereof, and all these things shallbe ministered unto you, etc. Here it appeareth that God doth, and will take such care for his Children, that live godly and virtuously, & seek after the kingdom of heaven, and that make small account of earthly riches, that they shall want nothing that is necessary for them in this life. Consider the dealing of worldly fathers with their children, if their children apply their books study and learning, to bring themselves to preferment hereafter, though their fathers have no need thereof, do not their fathers prepare meat, drink, raiment and all other necessaries in their studying, 
Consider the provision of worldly fathers for theîr children.  for their getting of learning? Then how much more will God our creator and heaunelye father, prepare for us meat drink, and other necessaries, which yearly, daily, and hourly doth increase them on the earth for our sakes if we live virtuously, 
Mark this  and seek the kingdom of heaven, as he willeth us? And yet we shall have the chief benefit thereof, and not GOD our Father any white profited thereby: as the Scholars have by their learning, and not their Fathers.  Eu. 
How far are thieves, oppressors, deceivors, cozeners, insasiable lawyers, bribing judges, greedy Magistrates extortioners, false officers, detestable usurers, and such as heap Farm upon Farm, great fine takers, and unmerciful rent-rusers, from regarding of this rule, and from trusting of Christ, that thus doth teach and persuade them. But because they seek not the kingdom of heaven, neither trust to Gods caring and providing for them, but seek to prepare for themselves, according to their own fancy, yea, and that by such means, as God hath flatly forbidden, and doth utterly detest, therefore they are not the children of God. And so for that they are not the children of God, they must needs be the sons of Satan, and seeing they have not sought for the kingdom of heaven according to Christ's lesson: they have sought for the dungeon of hell, according to the devils desire, which they are most sure to find, unless they stay from their journey, and leave of the wicked way they walk in, and follow the sweet and comfortable doctrine of Christ, before mentioned, & there with Dives they shall burn in endless torments for ever.  Theo. 
A most doleful and dangerous way, that such before mentioned do walk in, these most viperous Usurers that suck and devour at length their livings, 
usurers do walk very dangerously.  to whom they do lend their money upon usury, shall not dwell in God's tabernacle, that is, the kingdom of heaven: for thus saith the spirit of God by the kingly Prophet David Who shall dwell in God's tabernacle? he that is innocent of his hands, and of a pure heart, and hath not put out his money to usury. Thus we see that the Usurers are excluded the kingdom of heaven, 
Usurers excluded the kingdom of heaven.  whereby they are sure to be entertained into the kingdom of hell: so that here it is manifest that usury cannot properly be called lending of money, but putting out of money. For lending of money is allowed by Christ, but usury is condemned by the holy Ghost: for Christ saith, Give to him that asketh, and from him that would borrow turn not away. Therefore, lending is where one doth borrow: 
Usury and lending of money not all one.  and the other dareth freely without receiving any thing again, but only the thing lent: but the easiest usurer that is receiveth more again than he dareth, and therefore usury and lending is not all one. And forasmuch, as what soever is contrary to these words of Christ. 
Matth. 7.  What soever ye would that men should do to you even so do ye to them: Is not this the Law of God? then usury is contrary to the law of God, and so the usurers do against the law of God: for if the usurer himself thorough great necessity should be driven to borrow money, he could be content to borrow it freely without paying any thing again, but only the money lent. But he would be loath if he might have it otherwise, to pay, ten, twenty, thirty, forty, yea, threescore, or fourscore pound, 
Lending of money for gain, proved usury.  for the lone of one hundredth pound, in one year, as many needy have been driven to pay, and as many devilish Usurers have received. Wherefore because Usurers do as they would not be done unto: therefore their usury is contrary to the document of Christ, 
Usurers proved the devils children.  and then it must needs be according to the doctrine of the devil, and they that do according to the doctrine of the devil, must needs be the children of the devil, and the inhabitation of the devils children, must needs be in hell.  
And thus usurers are proved the devils children, and the inheritors of hell. May not they be glad that have increased, or gotten together such a deal of money, that they have purchased hell with all? They will say when they are in hell, woe worth usury, that ever they used it, or knew it.  Eu. 
Let usurers take heed lest they come into hell, where Dives is, what a great diversity there is between the godly man and the usurer. 
Mark the difference between the godly lender, and the usurer.  The intent of the godly man is only to profit his needy brother, with the lending of his money, but all the drift of the usurer, is only to increase his own gain & substance: yea though it be with the loss of the lands & living, & to the utter undoing & impoverishing of his needy neighbour, or pretended friend. One example I will tell you, to the better proving of this my saying, assured that there are more such and to be supposed by common bruit, but too well known and felt by daily trial.  
A certain usurer knowing that a gentleman not far from him, had a proper living, whereat his mouth watered, on whom he faund as a friend, but at length he found as awe. 
A crafty & devilish usurer.  Which usurer sent for one to speak with him, as he knew to be very great with the said gentleman, to whom, when he came, he said: I perceive you are acquainted with such a gentleman, whom I love better than he thinketh, and (for the good will I bear him) tell him that I have four or five hundredth pounds to pleasure him withal (if he need) and that within an hours warning. The man hearing this, gave him hearty thanks in the gentleman's behalf: and after when he had told the same tale to the said gentleman, he thinking that all had been gold that glistered was very glad thereof, and said, I mean to trouble him for 200. li. shortly: for I think I shall have occasion to use it. Then soon after the said gentleman went to the usurer, and gave him thanks for his gentle courtesy offered to him undeserved, and said: Sir, where you offered to lend me 500 li. I am come now unto you, to desire you to lend me 200. li. which I hope will serve my turn at this time. Then said the usurer, forsooth ye shall have it, and more if you will: nay, said the gentleman, 200. li. will satisfy me, therefore I mean to borrow no more: well, said the usurer I am content, you shall have it: yea, but said the gentleman, what interest shall I pay for the having thereof a xii. month? To whom the usurer answered, I would not have you think but that I lend you my money more for love then for gain: marry if you will give x. li. in the 100 as the statute doth allow. I will not refuse your gentle courtesy therein. Then the gentleman said, I will not only give you that and more with a good will, but also I will put you in two sufficient sureties besides myself, for the payment thereof: no, said the usurer, I credit you so well, that you shall have it without any such sureties, and I am loath to take any surety whereby it should be known that I lend money upon gain, and that you should be driven to borrow any money, marry this ye must do, said the usurer (because we are all mortal, and perhaps they that come after you, will not have that honest and good meaning that you have) you shall assure unto me and my heirs such a farm, which lieth not far hence, with a condition or proviso, that if the money be repaid at the day appointed the said bargame and gift to be void. The gentleman hearing this, began to pause at the matter, and could not tell what to answer therein (for the thing that he should have thus assured, was better worth than a M.li) Gentleman, said the usurer, I perceive you have me now in suspicion, I am sorry that you mistrust me, especially seeing I mean so much good unto you. Then said the Gentleman unto him: Sir, if you were as much my enemy, as you pretend to be my friend, if I pay unto you your money again at the day appointed, you can take none advantage of me, neither do me any harm. You say most true said the usurer, the clause of proviso in the writing doth bind me from that, this assurance that I desire of you, is to make you careful to keep your day, and not that you should have any harm, if you break your day. The Gentleman hearing this, thought no harm, so that the money was paid, and the assurance was made, sealed, and delivered.  Theo. 
I think long to hear how the crafty usurer did handle that simple and well meaning gentleman in the end.  Eu. 
Homely enough, I warrant you: the simple gentleman thinking no harm, and taking the usurer to mean friendly, took the less regard of the very day of payment of his money: so that he came to pay his money two or three days before the due time, and so tendered it to the usurer: To whom the usurer said: gentleman, as I have meant truly to you, so I pray you deal plainly with me: I marvel what you mean to offer me my money before my day and time: I have of you but x. li. in the hundredth which if I should receive before the whole year be expired, I should run in the lapse of the law, and in the danger of usury: therefore, though you mean me no harm, yet I will avoid the mischief: what man? your day is not yet this fortnight, said he, but if you came a fortnight after your day, you need not mistrust me. The gentleman being so light of credit, & trusting the usurer more than he had cause, took his leave of the usurer, & returned home with his money: and after he came to tender his money to the usurer, when in deed his day was past, saying: Sir, here I have brought you your money: therefore I pray you let the assurance between you and me be canceled: Nay sir, said the usurer, you own me no money, and therefore I will take none of you, the money is yours, and none of mine, and the land is mine, and none of yours, your day is past, therefore far ye well: Sir, said the gentleman, I trust you will not serve me so: then said the usurer, I mean to serve you so, and I will serve you so, and if I do you any wrong, mend it which way ye can: and thus this most devilish usurer entered on the gentleman's living, and so kept it, and had it to the great hindrance and almost undoing of the gentleman, his wife, and his children.  Theo. 

A meet thing for Magistrates to look to  Oh that Magistrates and rulers would busy themselves, to smell and find out such cut-throts, and redress such unmeasurable enormities: who would think that such things should be practised or permitted, especially, in a Christian common weal? This example doth verify my former words, showing to what end usurers do lend their money, and what difference there is between the godly lender, and the devilish usurer. Do not you think this, and all such usurers do travel apace to hell, where Dives is? and that they shall purchase the doleful dungeon of hell, with the money and good that they get thereby.  Eu. 
Yes truly, and I fear they run so fast thither, that they will not once look back until that they be in hell. God of his mercy give them grace (if it be his will) that they through repentance and restoring such evil gotten goods, may avoid that doleful and damnable pit here in this life while they may: and as these devilish usurers are not the children of God, because they take not God to be their father, in that they depend not upon him to find and relieve them, 
Greedy & wicked farmers proved the children of the devil.  but as wicked bastards mistrust his fatherly promise, trusting better to their own devilish and sinister practices: so greedy Farmers that heap farm upon farm (not caring whom they thrust out, so they get in) take not God for their Father, thinking they should be stark beggars if they should not trust to themselves, but depend upon him. And so being the children of the devil, they seem to run to hell as fast as the rest: nay, I fear they strive which of them shall come first to hell.  Theo. 
Whosoever of them shall come to hell first, will think they come too soon, and whosoever come thither last, will think they come soon enough. There are such a sort of greedy guts on the earth, that think (be like) that they shall not have enough to live on, during their life, though they have twenty men's livings, and a thousand men's riches, else I think they would not daily gather so greedily as they do: 
A fine paid for a farm 140. years before hand.  yea, and that when they are of such an old age, that they know assuredly they cannot long live. What say ye to him that was above three score years of age, that laid out two hundredth pound, as a fine, for the lease of a farm, the former lease whereof, would not be expired of almost seven-score year after.  Eu. 
Marry, I say, he was like to be none of the children of God, but rather one of the sons of sathan: he had been better to have cast that money down the channel, for then perhaps some poor body might have had part thereof, for neither he nor his child, nor yet his child's child is like to enjoy that lease, neither to have any commodity thereby, for I think few would be so fond as to buy his interest therein, being so long to come: O what mad men are they, that pay so much aforehand for such earthly livings, as shall never come to their hands, & which their children, and children's children shall never enjoy, and will not give to the poor one small portion (which they lend unto the Lord) whereby they shall enjoy an everlasting inheritance in the kingdom of heaven, the assurance whereof, they are most sure to have immediately after their death, which perhaps will be within a year, two or three, or not very long after the laying out of their money: truly I think the day of judgement will be before that lease begin, wherefore he paid his two hundred pound.  Theo. 
Surely I am of your opinion, which I can show by good and probable conjectures. And though it be not for us presumptuously, or arrogantly to search or judge when the day of judgement shall be, and though Christ saith: Of that day and hour knoweth no man, no not the Angels of heaven, but my Father only: Yet I hope (if not curiously) we may conjecture by conferences of the scriptures & times, with other signs and tokens, touching the year or time thereof, whereby we may make us the more ready against his coming, and also fear us the more to offend. Besides, if the time be short (as it can not be very long) it may make us leave building such sumptuous, vain and costly houses: yea, and not to prepare or lay out so much money for lands or worldly living, for our children or Posterity, but to employ it to better use, and upon charitable works that may do us good.  Eu. 
Then I pray you (if it be not troublesome to you) show me some conjectures when and how long you think it will be to the latter end of the world.  Theo. 
I were very uncourteous, if I would not, seeing you have taken pains in revealing to me such a long discourse of your doleful dream of the devil and Dives. 
Coniecturs of the later end or day of judgement.  First, as God created both heaven and earth, and all things therein in six days, and rested the seventh day, and hallowed it, so it may be gathered, that Adam and his Posterity shall continue on the earth six thousand years.  
And as God rested the seventh day from his labours: so after the six thousand years, it is like that the children of God shall rest their labours, from in the endless joys of heaven: now to approve this the better, by the ancient prophesy of Elias, it appeareth that the world shall continue but six thousand years.  

In lib. Rabin. Cap. 1.  Two thousand under the Law of nature, or without a prescript law, two thousand years under the Law writ, that is, the Law given by God to Moses, and two thousand under the law of Christ, that is, the holy Gospel. And further, S. Peter seemeth to agree with the same, who saith: 
1. Pet. 3.  That one day is with the Lord as a thousand years, and a theusand years as one day. So that creating the world in time that is in six days, there by six days creating of the world, may signify 6000. years continuing of the world after. And to make it the better appear that Saint Peter wrote this concerning the continuance and end of the world. Applying every day to the creation, to a thousand years in the continuation, or until the consummation of the world, he a little before in his Epistle, doth as it were Prophesy that such mockers shall be in the latter days, as shall jest, and as it were deride such as speak of the coming of Christ to his judgement, seeming bp their words as though there would be no such thing. And these are his words concerning that matter that follows.  
This first understand (saith he) that there shall come in the last days mockers, which will walk after their own lusts, and say: where is the promise of his coming? For since the fathers died, all things continue in the same estate, wherein they were at the beginning. This they know not (and that willingly) that the Heavens a great while ago were, and the earth that was in the water appeared up out of the water. But the heavens verily and the earth which are now, are kept by the same word in store, and reserved unto fire against the day of judgement, and perdition of ungodly men. And then follow these words, wherein he compareth a day of the Lord to a thousand years: saying:  
dearly beloved, be not ignorant of this one thing, how that one day is with the Lord as a thousand years, and a thousand years as one day: the Lord is not slack to fulfil his promise, as some men count slackness, but he is patiented towards us, etc.  
Hear it doth seem by the former and following words of Saint Peter, that every day of Gods creating of the world doth signify a thousand years of the continuation of the world which six thousand years, seemeth to be the longest that the world can continue. But that the time shall be shortined, and not last so long: it is manifest by the words of Christ, who saith. But for the chosens sake, these days shall be shortened. 
Matth. 24.  Now let us consider of likely conjectures concerning the shortened time. Christ saith in the same Chapter, As the time of Noah was, 
Matth. 24.  so shall the coming of the son of man be: for as in the days before the flood they did eat and drink, marry, and were married, even until the day that No entered into the Ship, and knew of nothing till the flood came, and took them all away. So shall also the coming of the son of man be, etc.  
Now as the people in manners and wickedness, in the latter end before the fire, will be like in their manners and doings, to the people at the time of the flood: so it may be conjectured, that the first time to the flood, and the last time to the fire, in quantity of years may likewise agree: as thus, there was a first Adam, by whom all the world was lost and perished: also there is a second Adam (which is Christ) by whom all the world (they that believe) are saved: now as it was a 1●60. and six years, and from the first Adam, by whom all the world was lost, until the destruction of the world with water: so it is not unlike, but that there will be the like time, that is, a 1650. and six years, from the second Adam, Christ, by whom they that believe shall be saved, until the destruction of the world with fire: this conjecture is no very unlikely. Mark also, how near an other conjecture doth agree unto this, Christ being our head, dwelled here on the earth, until his death, thirty and three years & three months, or more, that is, as much as from Christmas, the time of his nativity, until the Easter following, the time of his Passion or death.  
Now as Christ being our head, remained thirty and three years on the earth, and something more until he ascended into heaven: than it is not unlike, but that we being his members, shall remain thirty and three years and something more here on the earth, from the birth, of Christ our head, until we shall come to that glorious kingdom of heaven. And thus if we account the thirty and three years that Christ remained here on earth to great years, called of some Anni Apoctolici, every year signifying fifty years, than we may easily perceive, that the same doth amount to a thousand, six hundred, and fifty years, for three and thirty times fifty, is sixteen hundred and fifty, and the odd months may be applied to the other six years. So that this latter conjecture doth not much disagree in time from the other. Which conjectures, if they be true (whereof there are many more to be gathered) then the end of the world is not very far off, and so from this year 1583. it seemeth not to be past threescore and fourteen years to come.  
And if this be the time that Christ said should be shortened, than the time threatened or presaged this year of 1583. by the great conjunction in April of the two mighty and highest Planets Saturn and jupiter, may be a great warning to us.  
Daniel doth describe the four monarchs of the world, and showeth the Roman Empire to be the fourth and the last Now as there was a great conjunction between these two Planets in the latter part of Pisces, a watery triplicity, about the time that Pompeius and julius Caesar did strive for the Diadem, or for the chief imperial rule: and as the first coming of Christ was within five or six years after that great conjunction: so this great Conjunction, being in April aforesaid, in the latter part of Pisces, the last of all the twelve signs, and a watery triplicity, may likewise presage the end of the fourth Monarch, or chief imperial rule of the world.  
And as the first coming of Christ was within five or six years after that said great conjunction: 
Read Harvey's astrological discourse of the said great Conjunction.  so the second coming of Christ may likewise be within five or six years after this said conjunction. which joan de Regio Monte by his verses, or some other learned man that wrote them before him, doth think will either happen about the year of our Lord 1588. (Which will be five years after this great Conjunction) or else that in the same year or about the same time there will be some great alteration, and as it were all things turned upside down.  Eu. 
Though julius Caesar got the imperial victory about the great Conjunction, and though Christ was borne within five or six years after, yet that maketh not that at this great Conjunction (though it be in the same place) shallbe the end of the Roman emprie, or fourth Monarch neither that the second coming of Christ, shall be so soon after the same For it may be at their next Conjunction in the same place, as well as this.  Theo. 
Nay, that it cannot, for there will be no such conjunction in that place again of 700. years, and ro almost 800. years, so that if it should be so long before the second coming of Christ, than the world should continue a great deal more than six thousand years, and so the time or years seem to be lengthened (and not shortened) and also thereby the former conjectures should be of no force. And besides all this before mentioned, if the signs and tokens that Christ said should be before the end of the world, may be a testimony to us, then surely the end is not far off, for Nation doth now rise against Nation, 
Matt. 24.  and Realm against Realm, there have been and is daily, great Pestilence, Hunger, and Earthquakes: Noy, strange moving of the Earth out of his place: yea, and raining of Corn or Wheat, such as hath not commonly been heard of, with other wonderful strange signs and tokens showed unto us daily: yea, I think more than was ever in any age before. And was there ever more treason or treachery under pretence of friendship, than now? And doth not every one almost hate one another? yea, and wickedness doth so abound, that charity waxeth cold: nay, is almost quite froson? Besides all this, 
Matt. 24. Read for better instruction herein the book of the latter end, or second coming of Christ.  the pure Gospel of Christ doth begin marvelously to spread by preaching, almost through the whole world, which is an infallible token, that the last end doth draw near. For Christ saith. And this glad tidings of the kingdom, shall be preached in all the world, for a witness to all nations, and then shall the end come.  Eu. 
This that you have told me, is sufficient to put us in mind, that the terrible day of judgement is not far off, a joyful day for the godly, but a fearful day for the wicked, yet many wicked and vain earthly worldlings, do neither regard it, nor believe it.  Theo. 
You say true, for the most of our livings do show it, and some with their tongue do affirm it. A certain man being above fourscore years of age, 
Make the fondness of an old man,  chanced to be in company where this matter was debated and talked upon, which when he heard, he called them fools, and said, they prattled and talked they witted not what: it may be a thousand years hence (saith he) for any thing that the wisest of you all do know, and I warrant it will be a good while before that day doth come. To whom one answered, Father, I pray you tell me how old are you, marry, said he, I am above fourscore years of age, how long do you think you shall live, said the other? Forsooth, said he, I am so crooked and evil, that I think I shall not live at twelvemonth, I look every day when I shall die. Then said the other again, seeing you shall die so soon, then what need you stand in the defence that the day of judgement is so far off, you are not like to see it, and therefore you shall be never the beerer, though it be never so far hence. For if you die the servant of God, as you do hope, than you will not care soon it should be: then said the old man, you say true I pray God, said he, I may die in the faith of Christ, and repent my sins, and then the sooner it cometh, the better for me. Well sir, I will now trouble you no more, if you have have made an end of your dyeame.  Eu. 
Nay, sir though I have almost done, yet I have not all done, Then Dives said further. If I were on earth again, I would not wear such curious and rich clothes as I have worn, neither regard to go in any gaudy gear: for they are but inticers to iniquity and pracures of pride, 
Gaudy gear inticers to iniquity and procures of pride.  (as they that wear them, know in their consciencies well enough) let me see if they that use to go gaudily, and that were new devised garments every day, if they can tell or remember what fashioned and coloured garments they did wear a dozen years since: (I might appose some with 7. or 8. months since: then how made and fond are they that for such vain toys that last so small a while and that are so soon out of their memory, will hazard themselves thereby to wear the terrible and dreadful garments of God's curse, embroidered with the inquenchable flames of hell fire, which they can never put off, nor never forget. Oh what if they had bestowed the one half thereof upon needful garments for the poor, should they not have had good garments enough to wear? Yes I trow, yea and some of them should have more than they should need, yea and more than ever should do them good. Whereby Christ, as his blessed children, would have bid them go into the kingdom of heaven, whereas the bestowing all vainly upon themselves (without great repentance and amendment of life) shall bid them go into hell as the cursed children of the devil. Yea, said the Devil, thou canst give them good counsel, 
Dives a hellish child, because he went proudly & dained poor Lazarus.  where they cannot hear thee, but thou couldst not follow this counsel, when it might have done thee good. Wherefore as thou art one of my hellish children, because thou goest so proudly, and did give nothing to poor Lazarus: therefore they shall also be my hellish children, unless they repent, because they go proudly, and regard not the poor, yea and so peacokly, and with such broad monstrous and disguised ruffs, one of which ruffs, doth cost them more than would by twenty good and sufficient shirts for the poor, 
Great ruffs whereof one would buy twenty shifts for the poor.  which ruffs I will willingly give them leave to wear as long as they live, but they will do them no good when they are in hell, unless they make the fire greater to put them to more torments and pains. Then said Dives, I was marvelous proud, and wore very sumptuous attire when I was alive, and many more besides me. But I never knew that any did then wear any such ruffs, as it seemeth now the people do wear. The money that some one of these ruffs do cost, would I perceive cloth a man that would be satisfied with sufficient, from the top to the toe. Then said the Devil, nay some of their bands and ruffs that are neither Lords, Knights, nor Esquires, no nor hath the living of a Gentleman, do cost so much, that three or four poor men might be sufficiently clothed therewith. Then said Dives, Oh what shall become of that neck, that hath more bestowed on a ruff for it vainly, then would serve 2. or 3. for their whole bodies, needfully, honestly, and decently? Truly, unless they repent and amend, and cry God earninestly mercy for these their great monstruous ruffs on the earth, they shall have the skines of their necks scorched and gather together, 
H fore saying against such wearers of ruffs  bespanged with the burning and fiery flames of hell fire, from which, their monstruous ruffs (though they be never so thick nor broad) cannot defend them, nay, they will be a manifest witness against them.  Theo. 
If Dives were alive again, I think he would wear no such ruffs, but proceed on.  Eume. 
Then said Dives, if I were on the earth again as I was, I would bestow no thing on myself, neither wear any thing but that should be very needful. It may be so, said the devil, but I cant lye believe thee, but though thou shouldest do so, thou shouldest hardly or never bring thy wife to do so, for she would have that that must please her fancy, as well as that that must satisfy her necessity. Oh there be many fine curious Dames on the earth, whose fingeres being dashed full of Gold rings, 
Curious dames that have their fingers dashed full of gold rings.  must needs now and then dash their maids on the lips withal, to let their teeth bleed, or to make them wear their mistress mark on their face. If there be any other commodity in the wearing of their rings it is to puff them up in pride, and to have a vain glory in themselves, whereby they become my diligent servants. But if one of these dainte dames (that were so many needless rings on their fingers) do see a poor silly soul lying naked in the street shivering with cold, and almost dead with hunger, they will rather suffer them most miserabelly to die with hunger, than they will give him one of the worst rings they have or wear: nay, rather some of them will turn their faces from him, or look disdainfully on him, and so go their way without giving him one penny or any succour at all, nay perhaps they will chide him, though they give him nothing. Then said Dives, 
A wise saying of Dives.  what fools are they, their fingers would be well enough and warm enough without rings, but the poor soul in the street is not well enough and warm enough without food and raiment. So that the giving of one of these needless rings to their poor brother, would help him, not hurt them, feed him, not famish them, cloth him, not unclothe them: and warm him, and not make them cold, and perhaps might save his life, and thereby procure the favour of God: 
Mark.  whereas their uncharitable keeping of these one vain and needless rings, may work the death of their poor brother, and bring to them selves the great indingnation of god & so the loss of the kingdom of heaven. And then they will say, woe worth these rings that ever we did wear them and woe worth these rings that ever we saw them. Then said the devil well Dives well, though thereby they lose the favour of God and the kingdom of heaven, yet thereby they shall get my favour and the dungeon of hell, where they shallbe tormented for ever in unquenchable fire, there they shallbe sure of gnawing and gnashing of teeth enough. 
Note this well.  Then they shall see that their vain, proud, and uncharitable wearing of their rings on the earth, did not so much please them: but their everlasting burning in hell fire will as much displease them, and their vain turning and fiddling of their rings about their fingers on the earth, did not feed their fond fancy so much: but their howling and crying in endless torments of hell will discomfort them as much.  Theo. 
Truly it grieveth me to see that the people should be so vainly minded, and to have such a pleasure in the wearing of their gold rings (as Dives said) to their endless destruction. Such wicked worldlings are they, both careless of heaven, and fearless of hell, that keep and hoard their gold and money in their coffers purposely to bury them worshipfully withal, 
Careful keepers of their money to bury them withal.  or rather for a vain ostentation after their death. being of no great calling, but rather of a high mind, then of a heigh degree: suffering their poor needy neighbours to lose their commodity, or to live in misery, rather than they will give, nay lend them (yea, though it be upon good assurance) a small portion thereof, which would neither hurt nor hinder them, if they should never have it again (unless it be a hurt or hindrance to lack a little of their vain glorious funerals, whereby God knoweth their poor dead carcase hath neither pleasure nor profit) which money if the thief chance to catch, and go a way withal (as such a hoarder for their burial hath been once served at the least) than it is well enough, so that the poor have none of it to do them good with all, and yet while these vain persons are alive they must be counted neither proud nor pitiless, 
Mark.  but they that have a care to be counted worshipful by their burial, and are desirous to have glory when they are dead: than it cannot sink into my head but that they are both proud and stately minded, when they are alive.  Eum. 
That is most true, but these are, far from the following of Christ: for if they that are careful of their morrows meat (which is necessary for them) do contrary to Christ his word: then they that are careful of glory at their burial, and keeps their gold in their chests for that purpose, are far from following the word of God.  Theo. 
No doubt of that, how full is the world of such vain headed persons There are some of so proud a heart, and disdainful a mind, that no poor body may trample in their houses, or scant be suffered to sit in their porch: 
Disdainful and proud persons that must not have the poor sit in the porch of their houses.  yea, and some mistresses are so proud and disdainful, that forsooth the friends or kinsfolks of their servants may not come into their houses to talk with their servants, (much less with themselves) for they must be mewed up in their chamber, as are unworthy to be in their company, or else to talk with them, yea, though their said servants friends be better borne, and keep better houses than they and some are so stately hearted, and disdainfully minded, that they will not give a little fire or water. nay what will you say to such disdainful women, that are so clean bereaved of good nature and charity, 
Proud and disdainful persons that refuse or forbid fire & water to their poor neighbour.  that forbidden their own sisters to fech fire or water at their houses which are two of these elements which God hath generally given throughout all the world, both to poor and rich, which most necessary elements, if God should with hold them from these proud and disdainful persons but a small while, they could not be able to live: and yet like merciless wretches they can be content to deny or with hold the same from their neighbour, or their own natural sister.  Eu. 
Marry I say that such proud and disdainful persons that deny a little fire or water to their neighbour or sister, do not use commonly to give pieces of gold to the poor hungry, and naked souls, whom they see sitting, or miserably lying in the streets, But their proud hearts and disdainful minds (when they come into hell into the devils handling) will be plucked down well enough. And whereas they are churls of their fire on earth, the devil will not be a churl to them of his fire in hell. And whereas they are niggardly of the earthly water, to their poor neighbours on earth: God will be as niggardly to them of his heavenly water, when they are in hell. Nay they shall not have one drop of his merciful water to quench the fire or burning heat of their tongue, be their moan never so great, or cry they out never so much. But now mark the end of my dream-  Theo. 
I will give ear unto you with a very good will.  Eume. 
Then Dives said, how happy was Lazarus estate on earth, 
Poor estate of Lazarus most happy  for all his poverty, hunger, and painful sors? and how unhappy was my estate on the earth for all my riches, wealth, and prosperity.  
His poor and beggarly estate througe patience, hath brought him to be now full of heavenly riches, and my rich and sumptuous estate through my pride and unmercifulness, hath made me now full of hellish poverty. Yet the earthly worldings think that there is nothing worsed then beggrye or poverty: 
Worldlings think nothing worse than poverty or beggary.  and nothing better than worldly wealth and prosperity. But I have found it otherwise, and clean contrary. Mark the madness and fondness of these worldings, they can be content to be very poor and very beggeres for that space of three or four years or rather more, to be an earthly Lord or a Duke all their lives after, which cannot last long, and whose estate cannot be without grief and other troubles: but they cannot be content to be poor and in a beggarly estate for the term of this short life, to have a most joyful Kingdom in Heaven, for ever, where is nothing but felicity, pleasure, comfort, mirth, and more joy, than man's heart can think: If Christ had thought the rich-man's state to be best, 
Christ would not have been so poor if he had best to be rich.  he would not have been so poor as he was nor have such poor beggarly men about him as he had, neither would he have bid the rich young man to sell all that he hade and come and follow him. Nay he thought it was a most dangerous and perilous estate, or else be would not have said. It is as hard for a rich man to enter into the kingdom of heaven, as for a cable to go through a needle's eye. Then said the devil. Yea, but all preachers on the earth can not make the rich believe it neither can make them sell half of their goods and to give it to the poor.  
And if they should sell all that they have and give it to the poor, and thereby become poor themselves, if they live as impatiently, enviously, idly, and sinfully, as do the most part of the poor especially the most beggarly sort, they may hap to be shut out of heaven from poor Lazarus, and be thrown into Hell with thee Dives. It may be so said Dives but if the poor could consider it, their state is very happy, 
The poor estate most happy-  and most necessary for them. For their hunger might make them call to their heavenly father for food, their nakedness might make them pray to him for clothes, their griefs and sores might make them call to him for health and help or for the gift of patience therein, their lying in the street without houses might make them to look up to heaven, where they have houses prepared for them, and earnestly thank God therefore and their poverty might cause them to rejoice that they have their riches laid up in heaven, and so by this their patiented poverty, (if they repent their sins, and believe that they shall be saved only by the death and passion of jesus Christ) they are sure to possess the endless kingdom of heaven, 
Mark well.  and to avoid this most doleful dungeon of hell where I am. Therefore if I were on the earth again as I cannot, I would have a poor estate to choose, for riches procure pleasure, and pleasure increaseth sin, and sin bringeth God's vengeance, and God's vengeance bringeth damnation, and damnation bringeth hell. Therefore they that are rich, unless they be plentifully endued with that fear and grace of GOD (as many great and rich men have been) are in such a dangerous estate as they little think off. Then said the devil, and many of the poor and beggarly sort, (considering their impatiency, spite, envy, and malice) are in a more dangerous case than they think of. For their poverty and pain maketh them impatient, their want maketh them weep, their hunger maketh them howl and cry, and their misery maketh them mourn, and so through this their worldly care I grant, many of them do clean forget God, and take not him for their father, and do not only wish themselves out of the world, but also do rid themselves out of the world, by cutting their throats and hanging themselves, and by divers other means, which is no small joy unto me. For through this their wicked living and desperate deaths, they are mine own dear children, and none can take them from me when I have them once in hell: then said Dives, 
Note this.  belike they think that all their cares, poverty, misery, and trouble is ended, when this their life is ended, but that is not so, (but only to the godly and faithful children of God,) for whosoever dieth impatiently, impenitently, unfaithfully, sinfully and desperately (whether they be poor or rich) though their earthly troubles, miseries, and calamities do end yet then their everlasting sorrow, care, woe, grief, and most extreme torments in hell do begin. So that whereas they think by their death, they go from pain to ease, they go from a sweet short comfortable sorrow, to a most terrible and unsufferable endless woe and torments. Therefore they that be alive on the earth, may rejoice and be glad, though they have never so great poverty, trouble, misery, or calamity, for that is but short, and can last but a while, but if they once come hither to hell where I am, than their most intolerable pains shall never cease, nor the fire that shall burn them can never be quenched.  
O that my torment and pains, said Dives, might have an end, 
A doleful saying to be well regarded and weighed of all men.  or be ended in time, than I should think myself most happy: O that I might be in hell but so many years as the greatest barn in a country would hold corns of Wheat, nay rather than fail, mustard seeds: for then at length (though it would be unreasonable long first) I should come out and be released, but always to be burning in the fire of hell, and never to come out, what a thing is it, and what a doleful case am I in? Ah woe is me, woe is me, that ever I was borne, fie on all my earthly riches, fie on my earthly prosperity, fie on all my earthly joy and pleasure, woe be to the time that I was unmerciful to poor Lazarus, which hath brought me to this endless woe in the fiery flames of hell, where my pains shall never cease, and my torments never end.  
These are the last words that me thought Dives did speak. And so I have declared to you my whole dream of the devil and Dives.  Theo. 
The dolefullest dream that ever I heard, they that do hear it as I have heard it, I hope will fear hell, as I mean to fear it.  Eu. 
I thank God, which made me to dream it: for ever since I detest all sin and wickedness, and as for worldly riches, pleasure, honour, possessions, and promotions, I do not regard but all my care is to please God, and that I may end my life repentantly and faithfully, and to trust only to be saved through the merits of my saviour jesus Christ, whereby I may attain after this life to the joys of heaven, where poor Lazarus and all other the children of God shall rest and reign for ever.  Theo. 
I thank you most hearty for telling me this your most strange and true dream, I was wont to teach you, but now you have marvelously instructed me, thinking verily thorough your telling me this your dream, that I shall despise this world the more, and offend God the less, and furthermore fear to come to that terrible place of hell, where Dives and the reprobate shall be in most extreme torments for ever.  Eum. 
The Lord keep us from it.  Theo. 
Amen.   

Imprinted at London, by T. Dawson for Henry Car, dwelling in the old Change, at the sign of the Cat and the fiddle, & are to be sold at his shop in Paul's Churchyard, at the sign of the Blazing Star.