A GODLY EXHORTATION MADE unto the people of Antioch, by john Chrysostome, sometime Archbishop of Constantinople: Touching patience and suffering affliction, by the examples of job, and the three children: and of refraining from swearing.  
Translated out of Latin into English, By Robert Rowse Minister of the word of God.  jam. 5. ver. 10, 11, 12. 
Take, my brethren, the Prophets for an ensample of suffering adversity, and of long patience, which have spoken in the name of the Lord. Behold, we count them blessed which endure, etc. But before all things, my brethren, swear not, neither by heaven, nor by earth, nor by any other oath, etc.  
LONDON, Printed by Thomas Creed, 1597.   

To the right worshipful Sir Arthur Heveningham Knight, one of her majesties justices of Peace and Quorum, within the Counties of Norfolk and Suffolk, the continuance and increase both of spiritual, and temporal blessings in this life: and after death, the inestimable blessing of eternal life.  
RIght worshipful: Having of late some occasion, more than I did expert, for some small time, to sequester my mind, (as it were) from more serious studies; I thought it good, for mine own private exercise, to read over and peruse certain Sermons of the learned Father Chrysostome, among the which this Exhortation ensuing, being the fourth Sermon which he preached at Antioch, is extant. Which I have now for the benefit of others, translated into English, the rather for the matter therein contained. For if it be duly considered, and weighed with judgement, we may see it is a most lively mirror, teaching all Christians how to behave themselves in afflictions, to use patience in all manner of tribulations; to continue steadfast and unmovable in the faith, and to hold fast the blessed hope of everlasting life. The occasion that this godly father made this Exhortation unto the people of Antioch, was this. The Emperor Theodosius, and some of his predecessors, had caused certain Monuments to be set up at Antioch, for a memorial of their imperial dignity, and royal magnificence. And so it was that this Emperor had imposed an hard Tribute upon the people, and sent his Letters to Antioch, commanding the Inhabitants there, to make payment thereof. Whereupon all the citizens were in such perplexity, and so sore grieved, that a great number of them assembling together, did greatly murmur, and complain, saying, that such an intolerable Tribute was laid upon them, that they were not able to bear it: and that they were utterly undone. This rumour being heard throughout the City, immediately a company of the base sort, unruly and vnstayd persons, made a tumult and sedition in the City: and this seditious crew, to avenge themselves, took upon them in contempt of the Emperor, to deface, subvert, and overthrow the said Monuments. Which enterprise being effected, they procured the great displeasure of the Emperor. The Magistrates (as their loyal duty was) did presently sit in judgement, to execute the Law upon those malefactors: and many of them being apprehended, were convicted, and condemned to death. Some were cut off with the sword, some were burned, some were cast unto wild beasts to be devoured, not only the men, but also their children. The women being in miserable perplexity, seeing their husbands and children led away to be put to death, durst not complain of their calamity, for fear of imminent danger. Many of the men to save themselves, fled into desert places. The rest that remained in the City, weighing the miserable estate that they were in, by means of those malignant offenders, diligently repaired to the Church to serve God in prayer, and to hear the word of God preached, to their edification and comfort, in that most dangerous time, they kept a fast. And at that instant Chrysostome made this exhortative Sermon unto them, besides many other Sermons, labouring what he could to move the people to tranquillity and peace, to comfort the minds of the afflicted; and to arm them with patience, that they should not be dismayed with the present troubles; considering that tribulation is sent unto the godly, for the trial of their faith▪ and that in the end, the Lord will give a happy event to all that constantly persevere in their godly profession, if they tarry the Lords leisure; and depend upon his providence, as at the length it come to pass unto this people of Antioch. For after that Chrysostome, as a faithful Pastor had employed much time and diligence in teaching them the good and right way, they being attentive to hear him; it pleased God to give such a blessing unto them, that by his instancy in preaching, the wicked were stayed from attempting further evil; and the godly were greatly edified and confirmed in the faith. And by the discreet wisdom of Flavianus their Bishop, who went as an Ambassador unto the Emperor, in the name of the whole City, to pacify him, and to crave their pardon: where as before, the Emperor had threatened to subvert the City, and to destroy the inhabitants: the Lord turned his heart, so that he pardoned them, and he and the City were reconciled, to the great joy and comfort of them al. By this example of them of Antioch, we may see, how dangerous a thing it is, for Subjects to attempt any thing against their Prince, and the hurt that cometh of sedition. Again, we may see, what great good redoundeth unto the godly, by the diligent preaching of painful Pastors, who labour to bring the people unto repentance, and amendment of life: and how the Lord doth bless them, who being truly penitent for their sins, do unfaignedlie turn unto him, and are content to be reform by the true Preachers of his word. Although they suffer a great conflict of tribulation & afflictions yet the Lord in his good time, doth mercifully deliver them, mitigating their sorrows, and turning their heaviness into joy: whereby they have most ample occasion to render thanks unto him, for his great goodness and mercy extended towards them. Now having finished the translation hereof, and earnestly desiring that some profit might thereby grow unto others, to God's glory, and their comfort: I thought it not impertinent to publish it, and to present the same unto your Worship, as the first fruits of my labour in this kind: the rather for that you are a zealous favourer of the Gospel, and true Religion established. If therefore your good worship shall accept in good part this my small exercise, and shall vouchsafe to protect the same, I shall think my labour herein the better employed. And thus praying God to continue his blessings towards you, and long to preserve you, for the further good and benefit of our Country: I humbly take my leave of your worship. Stratton Michael, 12. of October. 1597.  
Your worship's most humble in the Lord, Robert Rowse.   

A godly Exhortaion made unto the people of Antioch, by john Chrysostome, sometime Archbishop of Constantinople: touching patience and suffering affliction, by the examples of job, and the three children, and of refraining from swearing.  
BLessed be God, who hath comforted your heavy souls; and strengthened your wavering minds, for by this your care and readiness of hearing, ye have showed that you have received agreeable consolation. For it is not commonly granted, that the soul being sorrowful and pressed down with the cloud of heaviness, can hear with readiness the things that are spoken. But I see you giving heed unto us, with much favour and earnest diligence, having shaken off all heavy cogitations, and that ye have driven away the instant anguish with the desire of hearing. Therefore I thank GOD, with you, that misery hath not impaired our Discipline, neither hath fear slacked our earnestness, nor tribulation quenched your ferventness, nor the greatness of danger corrupted your zeal: neither hath the fear of men overcome your desire to Godward, nor the iniquity of the time overthrown your study. Not only hath it not overthowne it, but stayed it up as with wings; not only hath it not diminished, but increased; not quenched, but more and more kindled your study. The common place of daily assemblies, is empty; but the Church is filled, the one is a matter of mourning and lamentation; the other is an occasion of joy and spiritual gladness. Therefore (beloved) when thou goest into the common place of usual meetings, and mournest because thou seest no body there, fly unto thy mother the Church, 
Gal. 4.26.  and straightway she will comfort thee with the multitude of her own children: and she will show thee a perfect and divine company of brethren, and will drive away all heaviness. Verily, we dwelling as it were in desert places, do desire to see men in the City; but fleeing unto the Church, we are pressed with a multitude. And as when the Sea floweth fiercely, and rageth extremely with many storms, fear constraineth all men to fly unto the haven: so also at this instant, the storms of Affliction in the judicial place, and the winter that is in the City, do compel all men on every side to fly unto the Church: and do bind the members together among themselves, with the bond of Charity. Let us therefore give thanks to God also for these benefits, that we have reaped such commodity by tribulation, and for that we have received so great profit by temptation. Except there be temptation, there is no Crown: except there be conflicts, there be no rewards: without study, there is no honour; without tribulation, no mitigation of grief; without Winter, no Summer. And this we may see, not only in men, but in the very seeds. For these it behoveth that there be much rain, much breaking out of clouds, and lastly much ice: if the sprouting ear shall kindly spring up, and when seed time is, than also is the time of rain.  
Seeing then that now in like manner the Winter of our souls and not of the Air, is imminent; Let us also sow in this Winter, that we may reap in Summer; Let us sow tears, that we may reap joy. This is not my speech, 
Psal. 126.6  but the denunciation of the prophet. They that sow in Tears, shall reap in joy. A shower of rain falling, doth not make the Seeds so to branch and grow up, as the shower of tears that falleth doth stir up thee seed of godliness, and maketh it to spread forth his branches.  
This shower cleanseth the soul, watereth the mind, and causeth the branches of doctrine in short time to come forth. Therefore it is needful to cut a deep furrow, for so also hath the Prophet admonished us, 
jere. 4.  saying: Break up your fallow ground, and sow not among Thorns. Therefore, as he that setteth in the Plough downward, openeth the earth, preparing a safe keeping for the seeds, lest when they be thrown abroad, they should remain on the uppermost part of the ground: but that they should be conveyed into the very bosom of the earth, and safely take root: so also it is necessary for us to do, and using tribulation as a Plough, to cut unto the bottom of the heart. For this doth another prophet admonish us, saying; 
joel. 2.  Rend your hearts, and not your Garments. Let us therefore rend our hearts: so that if there be any deceivable weed, and wicked cogitation in us, we may pull it up by the root, and make our ground pure and clean with the Seeds of godliness: For except we now make ready our ground, except we sow now, except we now power forth tears, when tribulation and fasting is present; when shall we ever come to have compunction of heart? Shall we have it in the time of ease and pleasure? But that can not be. For ease and pleasure are wont to bring men into slothfulness; as tribulation is the mean to draw men unto study, and to convert the mind which wandereth, and is outwardly occupied about many things. Therefore let us not be grieved at this doleful sadness, but let us give thanks unto God, for of tribulation cometh much gain. For when the husbandman also soweth the seeds that he with much labour hath gathered together: one that is ignorant and without skill will wonder at it, and perhaps will say within himself, what doth this man now at the last? he scattereth abroad the seeds which he hath gathered together, neither doth he scatter them only, but doth mingle them in the earth with much care, that they cannot easily be gathered together. Neither doth he only mixed them with the earth, but also he wisheth that a great rain may come, that all the seeds that he hath cast abroad may putrefy & become as clay: and this man seeing the lightnings and glitterings appear, will be troubled and dismayed. But as for the husbandman it is not so with him, but he rejoiceth and is glad, when he beholdeth the winter: for he respecteth not the things present, but he beholdeth the things that are to come: he hath no respect to the lightnings, but he counteth his sheaves: he respecteth not the putrefying seeds, but the springing ears of corn: he regardeth not the great showers, but the pleasant winnowing of his corn upon the floor. In like manner let us behold not the present tribulation or sorrow, but the profit that springeth of it, and the fruit that groweth of it: let us expect the store chest and the handfuls. For if we be vigilant, we may gather of this time much fruit, and may fill the storehouse of our mind. If we watch, we shall not only suffer no grievance, but also we shall receive innumerable store of good things: but if we be slothful, slackness and rest will spoil us. For both watchfulness and rest do hurt him that taketh no heed to his conversation: but to him that with diligent care directeth his life aright, they are both profitable. And as gold although it remain in the water, doth yet show his apparent hue, or if it fall into the furnace, it appeareth again more bright: but clay and grass if it happen them to be mixed in the water, the one rotteth, and the other is dissolved: or if the one falleth into the fire, it is dried, and the other is burnt: so also it is with the righteous man and the sinner: the righteous man whether he enjoy rest, remaineth bright and clear, as gold drenched in the water: or whether he fall by temptation, he becometh more bright, even as gold tried in the fire. But the sinful man, whether he obtain ease, is dissolved and consumed as the grass and clay abiding in the water: or whether he suffer temptation he is burnt up and destroyed as the clay and grass in the fire. Let us not therefore be consumed with the present afflictions, for if thou hast committed sins, they are destroyed and easily burnt up by tribulation: but if thou hast virtue, thou art lightened and made bright by the same. If thou watch continually and be sober, thou shalt overcome all evil. For not the nature of temptations, but the sluggishness of them that are tempted, is wont to cause the ruin. Therefore, if thou wilt be glad, and enjoy both ease and pleasure, neither seek pleasure nor ease, but seek to have thy soul full of patitince, & able to endure and suffer afflictions. If thou hast not this gift, temptation shall not only convince thee, but also ease shall destroy thee, and cast thee down the more. And that not the invasion of grievous casualties, but the untowardness of our minds doth subvert our salvation: hear what Christ saith: Whosoever heareth of me these words, and doth them, 
Mat. 7.24.25.26.27  shall be likened unto a wise man, which hath builded his house upon a Rock, and the rain fell, and the floods came, and the winds blue, and beat upon that house, and it fell not, for it was grounded upon a Rock. But every one that heareth these my words, and doth them not, shall be likened unto a foolish man, which hath builded his house upon the Sand, and the rain fell, and the floods came, and the winds blue, and beat upon that House, and it fell, and the fall thereof was great. Thou seest that not the assaults of temptations, but the foolishness of the Builders caused the ruin: for there was rain, and here rain: there were floods, and here were floods, and there was invasion of winds, and here was the like: And that man builded, and this man builded, and the building was all one, and the tryalles all one, but they had not all one end, because they had not both one foundation. For the nature of the tryalles caused not the fall, but the folly of the builder: or else the House that was builded upon the Rock must also have fallen: but now that House suffered no such overthrow. But think not you that these things are spoken concerning a house, but the speech is meant concerning the soul, which by works either showeth or else rejecteth the hearing of the word of God. So in like manner did job build his soul. The rain descended, 
job 1.  for the fire fell from heaven, and consumed all his herds of cattle. The floods came, that is to say, often and continual messengers without ceasing, showing him of his calamities, one telling him that his flocks of cattle were destroyed; another telling him of the death of his Children. The winds blue, that is, the bitter words of his wife, Curse GOD (saith she) and die. And yet his house fell not, his soul was not undermined. This Righteous man did not blaspheme, but gave thanks unto God, saying: The Lord gave, and the Lord hath taken away: even as it pleased the Lord so also is it come to pass: blessed be the name of the Lord. Seest thou not that not the nature of temptations, but the slackness of the slothful is wont to cause the overthrow. Therefore tribulation maketh a man stronger and stronger. But who speaketh this? the blessed Apostle Saint Paul, being nourished in tribulation: for thus he saith: Tribulation bringeth forth patience, and patience experience, and experience hope. And as the violence of winds happening, and tossing the strong trees too and fro, doth not pluck them up, but maketh them more strong and firm by those invasions: so in like manner do the assaults of temptations & tribulations, not overthrow the soul that is holy and liveth godly, but also do prepare the same unto greater patience, as they made blessed job more famous & renowned. And now verily a man is angry with us; a man subject to the same punishments, and having the like soul, and we are afraid; but then the malignant and cruel Devil was angry: neither was he only angry, but he practised all manner of crafts, and applied all his subtlety; and yet did he not overcome the valiant strength of this just man. And the King indeed being but a man, is now angry, and soon after appeased, and yet we are dead with fear: but then when job was assaulted, the Devil bestirred him, who is never reconciled to the nature of men: but hath denounced war against our lineage, without any league, and battle without any truce: and yet this just man scorned his arrows, and had them in contempt. What excuse then, or what pardon shall we have, which cannot bear the temptation of man: whereas he being before the time of grace, and under the old Testament, did so valiantly bear that so intolerable a battle? Therefore, beloved, let us always reason of these things among ourselves, and let us by these speeches exhort ourselves; for ye yourselves are witnesses, and our own consciences also, what great profit we have had by this temptation and trial. For, by means hereof, the lose liver is become modest: the bold and venturous person is become more gentle: the slothful person more stucious: they that never saw the Church, but spent whole days in beholding plays upon the stages, do now abide all day in the Church. Therefore be not thou sorry, that God hath made thee studious through fear; and that by tribulation he hath brought thee to the feeling of thy salvation. But is thy conscience tormented? Is thy mind daily dismayed, expecting death and great threatenings? But hereby also shall we have great access unto virtue, while Religion increaseth in us by anguish. For God is able this day to release us from all our heavy afflictions; but until he see us purged, until he see our conversion accomplished, & our repentance firm and stable, he will not dissolve our tribulation. For the Goldsmith until he see the gold well purified, doth not draw it out of the forge; so likewise God will not remove this cloud, until he hath fully amended us. For he that hath suffered us to be tempted, knoweth also the time to take away this temptation. And as he that playeth upon a Harp, neither stretcheth the string too much, lest he break it, neither slacketh it out of measure, lest he hurt the consent of the harmony: so likewise doth God, he appointeth our souls to be neither in continual rest, nor yet in long tribulation, doing both these things according to his heavenly wisdom: for he suffereth us not to enjoy continual ease, lest we should become more slothful: and again, he suffereth us not to be in continual trouble, lest we should utterly fall or despair. Therefore let us leave the time of releasing our griefs unto him, and let us only live in holiness. For the work that we have to do, is to be changed unto virtue: but it is the work of God to dissolve adversities: for he hath a more ready will to quench this burning flame, than thou thyself hast, but he expecteth thy salvation. Therefore as tribulation cometh of ease, so also it is expedient, after trouble to look for ease, and mitigation of our griefs. For neither is it always winter, nor always summer, nor always storms, nor always calm weather; nor always night, nor always day; so neither shall we always have tribulation, but there shall be a mitigation, if we always give thanks unto God in trouble. 
Dan. 3  For the three children were cast into the burning Oven: and yet for all that, they forgot not to stand in their Religion: neither did the fire make them afraid, but sitting in the Furnace as in a Chamber, and feeling no grief, being circumspectly compassed bout with fire, they powered out those holy prayers which they made. Therefore the fire became unto them as a wall, the flame a garment, and the oven a fountain; and the fire receiving them bound, made them lose. It received their bodies which were mortal, and abstained from them as if they had been immortal: the fire knew not his own nature, but showed reverence unto godliness. The tyrant bound their feet, and their feet did overcome the force of the fire. O wonderful thing! the flame loosed them that were bound; and again the flame was overcome of them that were bound. For the religion of the young men did change the nature of things. Yea verily, it changed not nature itself, but that which was more wonderful, it restrained the force of nature, which is permanent and durable. It quenched not the fire, but made it to be without force, while it burned. And that which is wonderful, and may make us astonished: this was not done only in their bodies which were holy: but also in their garments, 
Act 9.11 12 Act. 5.15.16  and shoes. And as in the Apostles, the raiment of Paul did expel sicknesses, and devils: and the shadow of Peter did drive away death: so likewise here, the shoes of the children quenched the power of the fire. I know not in what manner I should declare it. The miracle exceedeth all declaration that can be, by words. For the force of the fire was quenched, and it was not quenched: for when it was occupied about the bodies of those saints, it was quenched, and when it should break their bonds in sunder, it was not quenched: therefore it broke their fetters, and yet it touched not so much as their Ankles. Thou seest what a near connection there was: neither was the fire changed and deprived of his power, neither durst it proceed to execute his power, being kept, as it were, within bonds. The tyrant bound them, and the flame loosed them: that thou mayst learn both what was the cruelty of that barbarous man, and also the obedience of the Element. But for what cause did he bind them to cast them into the fire? That the miracle might be the greater, that the sign might be the more wonderful, that thou shouldest not think, that the things which were seen, were a deceiving of the eyes: for except that that fire had been fire, it had not taken away their bonds: and (that which is a far greater thing) it had not devoured those Soldiers which sat without: But now the fire showed his violence to those that were without: and obedience to those who were within. But consider thou with me in all respects, how the devil by what things he striveth against the servants of God, by the same things he destroyeth his own power: not willingly indeed, but the wisdom and providence of God using his own weapons and crafts upon his own head. Which thing also here came to pass. For the devil then insinuating himself into that Tyrant, did neither permit that the heads of those Saints should be cut off with the sword, nor that they should be given unto beasts: nor that they should be punished by any other such means: but he counseled him, that they should be cast into the fire; to the end that not so much as the relics of those Saints might remain, their bodies being consumed, & the ashes of them mixed with the ashes of sticks and fuel. But God used this mean to the destruction of the devils wickedness. And after the same manner (as I shall presently declare) among the Persians the fire is supposed to be God, & the barbarous people also which do now inhabit that country, do worship the same with much honour. God therefore willing utterly to root out this matter of ungodliness, granted a moderation to this torment, to the end that he might give victory unto his servants, before the eyes of all them that truly worshipped him: willing to persuade them by those his works, that the Gods of the Gentiles do not only stand in fear of God, but also they fear the servants of God. And consider the Crown of victory form by contraries, and the enemies themselves which were made witnesses of the victory. For (saith the Prophet) Nabuchodonosor the king sent forth to gather together the nobles, the rulers & dukes, the judges, the Princes, the counsellors, and officers, and all the governors of the provinces, that they should come to the dedication of the new image: & they were all assembled together. The enemy compelleth the beholders, and gathereth them together to the sight: he bestoweth diligence, & a Theatre, not of common persons, not of certain private men, but of all the honourable, and of all the Magistrates, that there might also be witness worthy of credit among many. They that were called came to see one sight, and when they beheld other sights, they went all away. They came to worship the Image, and when they saw what had happened, they scorned the Image, and departed wondering at the power of God, by the miracle showed in these children. And behold where he had set this stage, not in the city, nor in any several coast, but the plain and bare fields do receive this Theatre of the world: for he set up the Image in the field of Dura, without the City. And an Herald passed by, and cried aloud, Be it known to you, O ye people, nations, and languages, that when ye hear the sound of the trumpet, pipe, & harp, the dulcimer, the psaltery and symphony, and all kind of instruments of music, ye fall down and worship the golden Image (for to worship the Image was to fall indeed) and whosoever falleth not down and worshippeth, shall the same hour be cast into a burning furnace of fire. Thou seest what hard conflicts were prepared, and how many necessities of subtle practices they had, and what a deep gulf and downfall there was on both sides. But be not thou afraid: for by how much more the enemy increased his crafty engines, by so much the more he showeth the valiant courage of those children. For to this end were there so many consents of instruments of music: and to this end was the hot burning furnace, that both pleasure and fear might take place in the hearts of the standers by. Is any man that standeth by dampish and unpleasant, saith the Tyrant? let the delightful melody of all kind of music mollify him. Is any man of higher conceit than these subtle practices? let the sight of the flaming fire terrify him, and strike him amazed. And indeed there was both fear & pleasure: pleasure privily entering into their ears, and fear secretly piercing through their eyes into their souls: but none of these things did daunt the noble courage of those young men: but as they were cast into the fire, and did overcome the flame, so they laughed to scorn all concupiscence and sorrowful perplexity. For the devil had prepared all these things for them: he doubted not of the Subjects, but rather he had much confidence that there was no man that would set himself against the King's law. And after that, they all fell down and were overcome: then these Children were brought forth alone into the midst of the throng, that so the victory also might be more famous: for that they among so great a multitude, should get the victory, and be publicly extolled with commendation. Neither had it been so wonderful a thing, if (when no man was overcome) these young men had been the first that had valiantly behaved themselves: but this is the greatest thing, and to be marveled at, that the multitude of those that fell down, did not make them afraid nor discourage them. They said not within themselves any such thing, as many are accustomed to say. If we indeed should be the first that should worship the Image, that should be a sin in us: but if we do this with so many thousands of people, who will not pardon us? who will not judge us worthy to be excused? But they neither spoke nor thought any such thing, when they beheld the overthrows of so many Tyrants. But consider thou with me the malignant disposition of those that accused them, & how lewdly and how bitterly they accused them. There be (say they) certain men which are jews, whom thou hast set over the charge of the province of Babel: for they did not only make mention of the Country, but also they called to mind their honour and dignity: and that they might kindle the king's displeasure against them, this they alleged. Thou, O King, hast made our princes as it were slaves, without any city, and captives: but these men do stain with dishonour, this so great honour, and do behave themselves proudly against him who hath advanced them unto honour: therefore say they, these jews whom thou hast set over the province of the country of Babel, have not obeyed thy decree, and they will not serve thy gods. Their accusation was a great commendation, and the crimes objected against them do turn to their prayers, even the enenemies themselves bearing undoubted record. But what doth the king? he commanded them to be brought forth into the midst of the assembly, to the intent he might terrify them on every side. But yet nothing made them abashed: not the fury of the King: not because they were left alone in the midst of so great potentates: not the sight of the fire: not the noise of the trumpet sounding: nor all they that did cast them into the fire: but they laughing all these things to scorn, entered into the furnace, as if they had been to be cast into a cold spring of water: giving out that blessed voice; O King, we will not serve thy Gods, nor worship the golden Image which thou hast set up. I have not unadvisedly recited this History, but to the end that ye may learn, that although the king be now displeased and angry with us: although the men of war do lay wait for us, although the envy of the enemies do afflict us; though there be captivity, and berefting of children, although there be fire, although there be a furnace, and an innumerable sort of evils: yet nothing can dismay or terrify the righteous man. For if when there was a wicked King, these young men did not fear the rage of the Tyrant, much more doth it behove us to be of good comfort, having a gentle & a meek King, and to give God thanks for this trouble, being taught by that which before hath been spoken, that tribulations do make us more noble, both with God, and with ourselves being men; knowing how to bear them valiantly. For if these young men had not been servants, we had not known their liberty; if they had not been captives, we had not learned their nobleness of mind. Except they had fallen from their country here beneath, we had not known their virtue to be from the heavenly City above: except the earthly king had been angry with them, we had not heard of the good will which the heavenly king did bear to them. Therefore if thou also have him bountiful and kind unto thee, although thou fall into a furnace, despair not. Likewise if he be angry, although thou be in Paradise, presume not. For Adam was in Paradise: and after that he provoked God to wrath, Paradise did nothing at all profit him. These young men were in the furnace, & for that they behaved themselves well, the fire did not hurt them. Adam was in Paradise, and because he was slothful, he was undermined and deceived. job sat in the dung, and because he was watchful, he obtained the victory: although without comparison, Paradise was the better & more excellent place. But the virtue of the place did nothing profit him that dwelled in it, after that he had betrayed himself: as also the vileness of the place did not hurt him, that was fortified on every side with virtue. Let us also likewise arm ourselves with virtue: For whether the penalty of our money be inflicted upon us, or whether death be imminent, yet no man can take away godliness: and having that, we are more happy than all others. For this hath Christ also commanded us, saying; 
Mat. 10.16.  Be ye wise therefore as serpents. For as the serpent thrusteth forth the other parts of his body, that he may save his head: so likewise do thou, whether thou be to lose thy money, or thy body, or this present life, or all things beside, to the end that thou mayst preserve godliness: be not sorrowful, for if thou depart hence having godliness, God will render again all things unto thee with greater excellency: he will both restore thy body again with greater glory, and in steed of thy money he will give thee such goods, as do surmount all the power of reason to esteem of. For job sat naked upon the dunghill, leading a life more grievous than a number of deaths: but because he rejected not godliness, all his goods which he had at the first, were restored unto him with greater abundance: the health and comely hue of his body, the whole company of his children, and all his possessions; & that which is the greatest thing of all, the glorious crown of patience was given unto him. For as it happeneth in trees, if a man take away the fruit with the leaves, and cut off all the boughs, yet if the root remaineth, the whole tree springeth up again with greater comeliness. So is it also with us, if the root of godliness remain in us, though our riches be taken away, and our bodies corrupted or destroyed; yet all things shall return again unto us with greater glory. Therefore casting away all sorrowful anguish of the soul, and superfluous care, let us return again unto ourselves: let us garnish our bodies and souls with the ornament of virtue, making the members of our bodies weapons of righteousness, and not of sin. And before all things, let us teach our tongue to be the minister of grace, putting away out of our mouths all poisoned and malicious speech, and the meditation of filthy words. For by the grace of God assisting us, we may make every one of our members instruments of righteousness: as they whom grace do not prevent, do make their members instruments of wickedness. Hear therefore how some have made their tongues weapons of sin, and how some have made them weapons of righteousness. The Prophet David saith of some, 
Psal. 57.5. Psal. 45.2.  Their tongue is a sharp sword: but of himself he saith, My tongue is the pen of a ready writer. The tongue of the one wrote death: the other did write the law of God. Therefore the tongue of the one was a sword, and the tongue of the other a pen: not in respect of their own nature, but in regard of the disposition of those that used them. For the nature of the tongue both of the one party and of the other, was all one, but they had not both one operation. And again, the like we may see concerning the mouth, for some had their mouth full of filthy corruption and wickedness, therefore the prophet accusing them, said, 
Psal. 10.7.  Their mouth is full of cursing & bitterness. But his mouth was otherwise inclined: 
Psal 49.3.  therefore he saith, My mouth shall speak of wisdom, and my heart shall muse of understanding. Again, some had hands full of wickedness, & blaming them he said, Iniquity is in their hands, 
Psal. 26.10:  and their right hand is full of gifts: but he had his hands chiefly accustomed to nothing else, but to be lifted up toward heaven: and therefore he also speaking of them saith, 
Psal. 141.2.  Let the lifting up of my hands be an evening sacrifice. And the like we may see in the heart, for their heart was vain, but his heart was true and upright. Therefore he saith of them, 
Psal. 5.9. Psal. 45.1.  Their heart is foul and vain: but of his own heart he saith, My heart is inditing of a good matter. And again a man may see the like example concerning the hearing, for some had such a kind of hearing as beasts have: that is to say, a fierce and impatient hearing: and reproving them he saith. 
Psal. 58.4.  They are like the deaf Adder that stoppeth her ears. But his hearing was a receptacle of the words of God, and this he declared, saying: I will incline mine ear unto the Parable, 
Psal. 19.4.  and show my dark speech upon the harp. Therefore seeing that we know these things, let us arm ourselves on every side with virtue, & so we shall escape the wrath of God. And let us make our bodily members weapons of righteousness, and let us teach our eyes, and our mouths, and our hands, and our feet, & our heart, and our tongue, and all our body to be conformable unto virtue. And let us remember those three precepts, whereof I spoke unto you in the former Sermon, desiring you that ye bear enmity to no man, neither speak ye evil of any of them that have caused your sorrow; and that ye would put away that ungodly custom of swearing out of your mouths. And of these two first precepts, we shall entreat at an other time: but all this present week, we will speak unto you as touching swearing, beginning at the easier precept. For it is no labour to overcome the custom of vain oaths, if we would bestow but a little study, one of us to exhort another, and to advertise and mark one another, requiring an account of ourselves, and rehearsing the punishments that we deserve, for the the things which we have forgotten to observe. For I pray you what shall the abstinence from meats profit us, except we expel the wicked customs of the mind? Behold, we have now passed this whole day in fasting, in the evening therefore let us set forth our table: not like as it was yesterday, but let our diet be changed, and more moderate. Can any of us now say, that this day he hath changed his life, as he hath changed his table? that he hath changed his wicked custom of sinning, as he hath changed his diet? else what shall our fasting profit us? Therefore I exhort you, and cease not to exhort you, that ye take every several precept by itself, & diligently bestow two or three days in performing the same: and so to proceed and per severe in obedience. And as there be some that envy others in fasting, & do wonderfully contend about abstaining from meats: and some do pass two whole days fasting, and other some excluding from their table, not only the use of wine & oil, but also every kind of dish, do pass the whole time of Lent, using only bread and water: so let us also contend, to chase away the hurtful showers of swearing, and to banish that ungodly custom from us: for this is more profitable than all fasting: this is more commodious than all straightness of living. And the care that we have about abstaining from meats, let us employ it about refraining from swearing: for we shall incur the crime of extreme folly, if we have no regard to shun the things that are forbidden us, & apply all our study about things indifferent. For to eat our meat is a thing not forbidden: but to swear we are forbidden. Dare we then abstaining from things granted, commit things that are forbidden? Therefore of charity I exhort you, to make some change of your evil life, & upon this exhortation, to show a beginning hereof in yourselves. For if we shall accomplish this present fast with so great care, putting this in effect, namely that this week we will not swear, and the week next ensuing, to extinguish wrath and envy, & the next week after, utterly to root out backbiting and evil speaking, and then after that, amending other faults & abuses: so going forward the right way, we shall by little & little come to the high degree of virtue, & shall escape this present danger, and shall pacify the Lord our God: and the multitude shall come again unto us into the City. And then we shall teach them that are fallen away by flying, to commit the hope of our safety, not to any strong munition of places, nor to any vain refuge or flying away, but unto godliness of mind, good disposition, and virtuous inclination. And thus directing our lives in the fear of God, we shall both enjoy these temporal good things, and also those eternal and unspeakable joys of heaven. Of the which joys, God grant that we all may be made worthy, by the grace and bountifulness of our Lord jesus Christ: by whom, and with whom, all glory, honour, and power, be ascribed unto the father, with the most holy quickening and coeternal spirit, now and for evermore, Amen.  
FINIS.