A SERMON OF SAINT Chrysostome, wherein beside that it is furnished with heavenly wisdom & teaching, he wonderfully proveth, that No man is hurted but of himself: translated into English by the flower of learned men in his time, Thomas Lupsette Londoner. 1534   

A SERMON OF SAINT CHRYSOSTOM, That no man is hurt, but only of himself.  
I KNOW WELL that all men of a gross judgement, and given to the pleasures of this present life, drowned in worldiynesse, bound servants to their own lusts, that regard not the spiritual sense, shall think my tale marvelous and new, and peradventure will mock me, as though in the first entre and title of our sermon, we propose a thing both foolish, and that to no man's ears can seem true. But this not withstanding we will prosecute our intent, and by this frowardness we shall be more stirred to approve the said sentence: so that they the which seem aggrieved with our speaking, will in the beginning have a little patience, nor will not at the first hearing interrupt my tale, but be content to abide the end and conclusion of this matter. For plainly if they so do, I am persuaded, that they shall utterly change their minds herein, and cleave to our party, denying their own opinion, and rebuking themself for their error, that they have hitherto defended: and furthermore thanking me, as sick men thank physicians, when they have recovered their health. So now I would not have the bring forth thine old rooted opinion, but a little tarry and consider the reasons of my tale, whereby thou mayst justly judge of this matter, and specially when thou hast lopped and cut away thine own crokid fantasy that thou now art in, and mayst see the right and straight way of judgement. For the judges of these worldly causes, though they have diligently heard the first party, to declare and pleite his action, with strong and plain reasons: yet this not withstanding they look what the contrary party will answer, whom patiently they also here, and be not moved to give sentence, although the former person brought forth never so true and just reasons. For alway there is in their court a place reserved to the second party: Seing it is an ordinate rule among these judges, first well to perceive the controversy and cause of both parties, and than afterward to give sentence according. In like manner therefore I require the second place and audience of my tale, for the first party hath long heretofore prosecuted his cause. This adversary of mine is the rooted opinion of long time with many men, that wandereth through the world, and confirmeth, that all things be confused and trou bled, so that amongst men nothing can be justly and well kept, nothing in right order. Daily we see many men hurted troubled and oppresied with all sorts of wrongs and injuries: Feble and weak persons be overthrown by the strong and mighty: the simple and poor folk be undone by the richer: and as possible it is to tell the waves of the sea, as to rehearse all them that suffer wrong and be offended, whom no laws no fear of judges doth help. This noyful pesrylence no power can resist, but rather daily the tears, the sighs, the lamenting of men, bewailing their wrongs and hurts, grow more and more. For the judges, to whom is given authority to redress and amend these wrongs, be they that cause into griefs they that stir up greater mischiefs. And now this fault is so far passed and grown, that many unfortunate persons and vain fools break out into such madness, that they blame for this disorder the Providence and wisdom of god, specially when they behold a man that liveth ●n honest and quiet life, to be drawn to the law, to be cast in prison, to be vexed and troubled, and to suffer the extreme rigour and cru eltie: on the contrary part they see a froward person, an ungracious liver, a man set upon mischief to be at ease, to wax rich, to come to high promotion, high dignities, great honour, in so much that he is made fearful and terrible to all other, and innumerable ways he vexeth, troubleth, renteth, tcareth, and as you would say, stampeth under foot the honest good and innocent persons. This unjust iniquity, these shameful wrongs be used and continually exercised in cities, towns, boroughs, villages, in every place by sea and by land. Seeing than in many men's minds this old opinion reigneth, necessarily our course now cometh in, to declare the contrary part, that shall overthrow the old building of this foresaid false persuasion. Therefore as I said before, though it seem new and marvelous: yet I promise you, if you will diligently with patience here me, my saying shall be found true. But I say, ye may not at the first hearing be therewith offended: I promise you, to declare and show, how that notwithstanding men think the contrary, yet it is surely true, that? no person can be hurted, but only by himself: but that this sentence may be more manifest and plainer, let us first bolt out, what betokeneth this word, To Be hurted, and in what matter, thing, or substance it chanceth any person to be hurted, the which self thing shall be opener, if we first of all seek out, what is the excellency and virtue of man, and where it resteth. For though it shall appear, whereof and in what wise it happeneth to a man, to be hurted: and more over it shall then be seen, in what thing a man seemeth to be hurted, and yet hath no hurt, and this also by examples we shall show the plainer.  
¶ Every thing in this world hath somewhat, whereby it may be corrupted and hurted, as in example: Rustynesse hurteth iron, moths hurt wool, sheep be hurted by wolves, the changing into vinegar corrupteth wine, the sweetness of honey is corrupted by bitterness, worms noyen corn, hail hurteth the wines, and lest in rehearsing I be to long, to every thing divers kinds bringeth corruption, so that the hurt always resteth in that part, wherein standeth the saufenes and health of the same, and that is hurt, whereby the wealthy estate of any thing is diminished and corrupted. Let us now search out, what thing that is, whereby the virtue of man's mind may be noyed or hurted. divers men herein have divers minds. We must bring forth also falls opinions, and destroy the same, that by such means the very troth may appear: whereof we intent to prove, that of none other person nor thing we can be hurted in very deed, but only of our own self. Some there be, the which think, that poverty hurteth a man, some say the loss of goods or slander, some bring forth death. In these and such like things, men weep and bewail their wretchedness and misfortune: and great pity is taken of them that be in such case, and with moche lamentation they complain, saying amongst themself: O what an hurt or loss hath he suffered? all his substance and goods were suddenly taken away. Of some other is said: He is extremely sick, physicians have given him over, there is no hope in him of life. For some other that lie in prison is great m●ne made: for other that be outlawed and banished their country. for other that be plucked into bondage from their freedom: for other that be spoiled of their enemies, that be in thraldom, that be through sea wracks destroyed, through fire burned, through ruins squashed. All this sort is lamented bewailed mourned for of all men. They that do nought, and live ungraciously, be of no man pitied or weeped for, but rather oftentimes they be of all men praised, and be called fortunate, and had in great honour, and this truly is the cause of all evil and mischief. But now, so that (as I said in the beginning) no man interrupt my tale, let us show how that none of the foresaid evils and misfortunes can hurt a wise man, nor yet corrupt the virtue of this mind. For tell me, he that by thieves is spoiled of all his goods, what hurt hath he in the virtue of his mind? But (if you will) let us first, as we proposed, describe what is the virtue of the mind, and that this invisible virtue may the better be known, let us make a conjecture and take a likelihood of sensible and bodily things: and for example let us see, what is the excellency and virtue of an horse. I pray you, will ye say it is in the gay trapper, in the silver bridle, in the harness beset with precious stone and pearl, begarded with golden fringings, with rich tassels, shall the virtue and nobleness of an horse be in these things? or else 
Goodness of an h●●  rather in the swystnes of running, in the stead fastness of foot, in the assuredness of pace, and lusty courage of stomach, and such other points apt and meet either to make a journey, or to use in war, as to be an horse, that nothing amazed nor afraid, rusheth against our enemies: or when need shallbe, can deliver his master by swift flight from slaughter. Is it not clear? that the virtue of an horse resteth rather in these things, than in the other foresaid? In like manner what shall we say of other beasts? Is not the goodness of them in their strength and their property meet for our use? For he that would praise an ox, 
Goodness an ox.  will he consider the stall, where the ox standeth, or any thing cast upon the beast, or else only behold the bigness of his body, the strength of his limbs, the sureness of his hooffe? And he that would praise a vine, will 
Goodness a vine.  he not consider the largeness of the leaves, the length of the wrinkled spurges, or else rather look how thick the clusters be, how big the grapes grow? and other fruits and trees in the same manner. Wherefore let us also of this fashion speak of men, bolting out in them, what is the very virtue of a man: and than let us reckon the man to be hurted, when he is hurted in that virtue. What now is the excellency and virtue of a man, it is not 
●he excel●cy of man  rychenesse, fear not poverty: nor it is not bodily health, fear no sickness, nor it is not renown and fame, let no evil tongue fear thee, nor it is not this common life, thou needest not fear death: nor it is not liberty nor nobleness, lest thou be afraid of bondage, or of that we call churls blood. but yet what is this virtue of man's mind? It is to think right of god, and to do right amongst men. For all the foresaid vanities may be taken from man against his will: but this said virtue, he that hath it, can not lose it by no man's violence, nor yet by the devils, except he himself destroy it. Our adversary the devil knew well this order and degree of things, and therefore when he assaulted the blessed man job, he destroyed all his substance, not to make him poor, but that he aggrieved with so great loss, should speak some words of blasphemy against god, and for the same self cause the devil finally vexed and turmoiled the hole body of this patient saint, not that he should be sick, where of rose none hurt to job, but the devils intent was, to move him through the pangs of sickness, if perchance he might forget his constant will toward god, and so be privated of that virtue, that his mind always kept. For this only purpose the find slew all his children: for this intent he turmented Job'S body with more cruel and grievous pains than though he had been rend with the violent hands of hangmen, or of turmenters. For no nails nor fleshchokes could so have torn the sides of that holy man, as the find digged in them with worms, to hurt him was the devils purpose: and therefore all these painful sorrows he cast upon job, to make him think somewhat amiss of god, without the which point job could not be hurted. To this purpose Job'S friends that came to comfort him, were by the find pricked to provoke grievously job, and they said to him, O job, thou art not yet punished according to the greatness of thy trespasses and weight of thy sins. And many such words they spoke and accused him. But the blessed job, privated and spoiled of city, of house, of goods, of servants, of children, had for his palace a dung hill, for his bed the ground, for his clothes cotton and stinking straw. Yet all this not with and ing the blessed man job is not only by these means nothing hurted, but also by this persecution he is made better, more noble, and of higher dignity. For where the find had spoiled him of all his goods, and also of all bodily ease and health, there blessed job, through his patience, gathered infinite riches of virtue. Nor he was not with god in so great hope and trust before he sweat and laboured in this cruel battle. Than of this let us consider, if this holy man job, that suffered so moche and so intolerable things, & suffered of him that far passeth all manner of men in all kides of cruelty, & of ungraciousness: yet if he could not be hurted in the virtue strength and power of his mind, who now than is there, whose excuse shall appear right and just, when he saith: That person lettid me, that man offended me, that man hurted me, that person did me great wrong. For if the devil, that is full of all mischief, with his hole power and all his might setting upon the house substance and body of so just and holy a man, with all his dates, all his engines, & all his artillery, yet could not hurt him, but as I said made him hereby more glorious, and more worthy to be looked upon: how than (I pray thee) can any person blame an other, as though he might be by an other man hurted or noyed? Here thou objectest and sayest, what, was not Adam hurted of the devil, was not he deceived and driven out of Paradyse? To this I tell thee, The devil hurted not Adam, but his own frailness and sluggishness hurted him, whilst he regarded not the keeping of God's commandment. For this synd that came so armed with so many weapons & deceits against the said blessed man job, yet was not able to conquer and overcome him. How could he by any means have deceived Adam, except Adam by his own yper negligence willingly had hurtid & destroyed himself? But again thou sayst. what than? A man betrayed & accused of backbiters loseth all his substance & goods, is not he hurtid? when he is spoiled of all his patrimony, of all his heritage, and brought to extreme wretchedness. is sore vexed and troubled? I say no. Ye not only he is not hurted, but he shall have here of great advantage and gains, if he be diligent and take good heed. For I pray the tell me, in what point did the poverty of Christ hurt the apostles? Lived not they in hunger, in thirst, poor and naked? and yet hereby they grew more noble, and were more glorious, and obtained a great hope and trust in god by their misery. Did not sickness, scabs, extreme wretchedness, need, and poverty bring Lazar to the blessed life: and for his vexation and troubles in this world, was not he crowned in the everlasting joy? What shall we say of joseph? was not he continually slandered and rebuked, both at home in his own country and forth: in so much that he was punished for an adulteror, and driven from his kin, house, and all acquaintance: is not he for these things in great honour with all men, and with god in great glory? But why do we rehearse, that by banyshmentes, by rebukes, by bondages, by prisonmentes, holy men came to great glory? I pray the show me, death itself, what hurt did it to the most just and blessed Abel? I say, that bitter and cruel death, committed of no stranger but of his own natural brother? Is not Abel for this thing celebrated and worshipped through all this world? Thou seest how my process declareth more than I promised, for it doth not only open, that no man is hurted of an other beside himself, but also that holy men take infinite gains and profits in these things, by the which they seem to be evil handled. Here thou sayest, what needeth so many pains, so many punishments? What needeth hell, and so many threatenings, if it be true, that no man hurteth, nor no man is hurted? Here me to this, pervert not, nor mingle not my tale. For I said not, that no man hurteth: but I said, that no man is hurted of an other. Again thou sayst, how can this be, that some shall hurt, and yet no man be hurted? It may be as I have showed. for his own brethren hurted joseph, and did wickedly against him: but joseph himself was not hurted. And Lain did wickedly against Abel, when he laid in wait to slay him: yet Abel himself was not hurted nor suffered no part of evil. To this purpose serveth pains and punishments. For the virtue of patience in them that suffer, doth not take away the trespass of them that with an ungracious intent set upon other, and do wrongfully. For albeit that they by their patience be made more glorious: yet the other be not redeemed of their mischief in their malicious purpose. And therefore the virtue and nobleness of mind advanceth the sufferer to honour, and the malicious stomach drowneth the doers in deep pains. Thus the righteous judge almighty god, to them that constantly continue in a virtuous life, and come to receive the reward of victory, prepareth a kingdom in heaven, and for them that without repentance, persecute ever their sinful purpose, hell is ordained. Therefore if thy goods be taken from thee, say with holy job: I came 
job ...  naked out of my mother's womb, and naked I shall departed hence. Put hereto the apostles saying: We brought nothing into this world, 
Tim. 6.  nor we can not take hens with us any thing. Thou hast hard thyself to be evil spoken by, to be infamed and slandered with men: remember thou, and put before thine eyes the words of our master, where he saith: Woe 
Luc. 6.  be ye when ye be of all men praised. And in an other place: Be ye merry and rejoice, when men revile your name as naught for my sake.  
Thou art cast out of thy country, and driven from thy house and possessions: remember that we have not here our dwelling country, but that we seek the world to come. Why then dost thou think, that thou haste lost thy country when in this whole world thou art a stranger, an alien, and a pilgrim? Thou art fallen into a grievous and jeopardous 
2. Cor  sickness: use and exercise the apostles saying, that is this: Although our body the outward man be infected and sick, yet our soul the inward man is thereby renewed and refreshed day by day. Thou art closed and shut in prison, and some cruel death hangeth over thine head: Look upon S. Iohn beheaded in prison, and there fastly behold so great a prophets head granted and given to a tumbling wench in the reward of bodily pleasure. These things when they chance to the wrongfully: look thou regard not the injury and malice of them that do hurt, but ponder and way thou, the reward and glory that shall be given the for these wrongs. For he that willingly and patiently suffereth all such troubles, is not only forgiven of his trespasses and sins, but also he obtaineth thereby the merits & the rewardis due to virtue & goodness: so high & great a thing it is to keep steadfastly an assured and full saith in god. Than seeing that neither the loss of goods and substance, nor slander, nor defiance, nor banishment, nor sickness, nor torments, nor death itself, that seemeth the most grievous thing of all the foresaid, ran hurt men, but more rather help and do good to men, in making us better and worthy of so great a reward, how and whereof shall we prove any man to be hurted, when of none of these said griefs a man can be hurted? But I will now assay to lay plainly before thine eyes, that they only be hurted, the which do hurt, and that the hurt, the which they do, noyeth not, nor toucheth not none other person, but only themself that enforceth to hurt. for tell me, what can now be more unhappy than Cain? The death, by the which he with his own handis slew his proper brother, hath made Abel for evermore a saint and a glorious martyr, and hath caused the slear for evermore to be taken for a wicked mankiller, and that against his own blood. Also what is more wretched than that Herodis wife? the which desired to have S. johnns head in a dish, that her own head should be drowned in the everlasting flames of bourning hell. What is in worse case than the devil himself the which by his malice made the holy job so glorious, that as much as that blessed man waxed nobler, so moche grew and increased the devils pain. I think thou now seest, that my tale hath showed moche more than I promised. For it is open and plain, not only how no man is hurted of them that do wrong, but also that the hurters and none else be hurted and suffer evil. For neither riches, nor liberty, nor nobleness, nor health, nor life, nor such other things be the proper goods and substance of man, that hath nothing properly his own, but only the virtue of mind. And therefore when in these out ward things, other hurt or loss, or trouble happeneth, man is not hurted, seeing all his treasure is in the said virtue of mind. Here thou askest, what if a man be hurted in the said virtue? It can not be but thus. If any be hurted therein, he is hurted of none other person, but only of himself. Thou desirest to here how a man is hurted of himself. When he is beaten of some other, or rob and spoiled of his goods, or by any means troubled, if than he speak any opprobrious word, any unpatient sentence, he is hurted, yea and sore hurted: and yet (I say) not of an other, but of himself, through his own lack of patience. For as it is said before, Behold what the blessed job suffered, not of any man, but of him that passeth all men in mischief and cruelty.  
That if he, that bloody tourmentour the devil that heinous caitiff, with so many inginnes, so many crafts, so many pains, could nothing prevail in constraining job to trespass with his tongue before the face of God, specially when job had never heard the law of God, nor had not part of the redemption of the glorious resurrection of our saviour Christ: If the blessed job I say, lacking this aid of Christis passion, was able to resist all the finds malice: how moche more thou christian man art able to withstand all storms▪ If thou wilt use and exercise thy power, and take aid and secure of thy faith, it is not possible for the to be overcome. For behold S. Paul how much he suffered, his pains can scant be told, the prisons, the bonds, the scourges, the whips, the strokes, the blows, the torments, bestoned he was of the jews, with roddis all beaten, cast down headlong, in the hands of thieves, he suffered of his enemies, of his false brethren continual treason, in his mind he suffered fear, outward he suffered strives, battles, hunger, thirst, nakedness, defaming, tribulation, beasts, and what need I speak more, he daily died, and yet all this not withstanding, not one small unpatient word escaped his lips, but he in these things glorieth and rejoiceth, and with mirth saith: I take pleasure in my passions and tribulations. If than S. Paul suffering so great vexations, was glad and joyful, and gloried in the same, what excuse shall they have, that for every trifle and small wrong, or beating or other trouble, far unlike to these foresaid, ask a vengeance, cry out and make a sorrowful a do? Here thou comest again and sayest, If I without resisting suffer, my goods shall be taken from me, and thereby I shall be made unmeet to do any work of mercy. This is an evasion nothing laudable. For if thou desire to work mercy, and to do almose deeds, here what I say: Poverty letteth not a man to exercise merciful acts, I say it letteth not a man that is merciful. For though thou be poor, thou shalt have. two. mites, or one farthing, the which when thou hast offered, it shallbe reckoned to the above all the treasure of rich men. Though thou be poor, thou hast an hand full of meal, that sufficeth to feed a prophet: that if thou be so poor, that thou lackest these said little and small things, yet believe me, thou shalt never lack a cup of cold water, whereby thou mayst pass all manner of richesse, largely bestowed in merciful works. For god requireth a merciful mind, not the quantity of money, nor the heap of goods. Dost thou now see, that thou sufferest none hurt when thou losest all thy goods, ye thou haste a great gains and vantage. For thou haste with two mites, or for the price of a cup of cold water, bought the crown of everlasting life, the which other scant with their infinite expenses obtain. I doubt not, but this tale is plain to them that be studious of the troth, and have care for their spiritual health and salvation: but to them that lie in the bonds of their pleasures, in the prison of their lusts, that waste their holle life in the course of sin, to them this tale is vain and foolish, because their mind and srudye embraceth nothing but shadows and winds. For these things that seem to them the goodis of this world, shall slip out of their hands, and fly from them like as shadows and the wind Wherefore it is well, that we open to this sort the privy causes of these fantasies: and let us take away the image that deceiveth them, and show to them the very plain face of this filthy and sluttyshe harlot, the which they love and embrace. For surely I call this present life an harlot, an hoorish woman, the which life is spent in the pleasures, and the vanity of riches, in the delitis and the power of this world. And I do not only call this life an hatlot▪ but a foul stinking sluttyshe and beastly harlot, whose face is so far out of shape and fashion, so bitter, so crooked, and cruel a look, that there is none excuse for them that be deceived by her love. And yet this not withstanding we see many, ye the most part of this world, to be drowned in the pleasure of her, and though they see that in this life, all thin things be cruel and bloody, full of jeopardies, full of deaths, of misfortunes. And where men see her beset with most unhappy naughty packis, with slanders, rebukes, hatred, envy, deceits, treasons, complaints, thoughts, extreme cares, continual fear, and with a thousand such other ungracious gossips and handmaids be compassed round about, as with a guard of serpentes, amongst whom is no comfort nor fruit, but only cruel slaughter, death, pestilence, & perpetual pain: yet how many be there, that love her, and that busily follow her? The foolishness of them is so great, so stockysshe, that no reason can pluck them from this destruction, no evident example of innumerable other, that continually and hourly perish. Shall not I reckon these fools more blockish, more rude, more childish than little babes? the which be wholly given to sportis and plays, and so busily drive about a round hoop, so busily scourge a top through the long cloisters, or about the streets, that they can not be pluckid from their game, being utterly ignorant and without knowledge, that in such plays is no profit, nothing of valour▪ yet the folly of these young babes is excused by their few years and tender age, but these other, in their perfect age, old in the number of years, what excuse shall they bring forth, for defending and keeping a mind moche folysher & weaker than any child's. Now than tell me & pray thee, why seemeth riches worthy to be desired. For me think I must of riches begin with the. Thou answerest, because it appeareth to many men, that richesse for our health, life, name, and fame, and the state of our country, be more commodious than other friends, kinsmen, ye than all other things that be. This goodly and seemly sentence is not only observed both by the sea and land, but is now mounted up above the clouds to the stars. I know well that this reason is not so much a sound of words, as it is a bourning flame and fire, that destroyeth the holle world, and no man there is, that goeth about to quench it, but many there be that blow to it, and more and more kindle it. For all sorts of men favour this mischief and praise of riches, not only they that be partakers thereof, but they also that yet be not come thereto. Thou mayst see every kind of men, whether it be man or woman, servant or master, rich or poor, to the uttermost that he can, helpeth to increase this fire, and cast some matter thereupon, labouring in it both by day and night: all I say, bring to this fire plenty of matter, plenty of faggots, not of wood, nor straw, nor hay: for this kind of fire consumeth no such matter, but they cast upon it heaps of evil works and ungracious deeds, both of their body and soul, wherewith this fore fire is kindled and fed. For these covetous rich men, though it were possible for each of them to have in possession the hole earth, yet nevertheless they would burn in their desire and appetite to have more. And poor men likewise, whilst they covet to be equal with rich men, they be turmoiled with an incurable fury, they be mad, they be would they rage's, they rave: and thus one sickness, and one disease, gendereth in each of them a divers kind of frenzy. The love of money so ruleth and cleaveth in every man's mind and heart, that it passeth the love of petition, of kindred, ye sometime of wife and children, the which seemeth the greatest affection amongst men: yet the love of money overthroweth to the ground all these loves, and trampeth them under foot as a wild beast, like a fierce and cruel mistress she possesseth and holdeth all men's hearts, and as a tyrant subdueth them to all uncomely bondages. This love of riches rageth, furieth like a hornewode and mad tyrant, and playeth ever a shameless part like an harlot, she never taketh pity, never abashith, in every place she cometh forth proud disdainful, stubborn, terrible, cruel, churly she, wicked: and though she more furiously rageth than either bear, wolf, or lion: yet she seemeth to men pleasant and amiable: what said I more pleasant, ye sweeter th●● sugar or honey. And where as she sharpeth sword to her lovers, and daily prepareth for them snares, pynfalles to the death, & with many thousand seawrackes hurleth and tosseth them, to this rock, to that rock: yet she is still loved, still embraced, still desired and sought for of them: and by their own innumerable slaughters and deaths they be glad, that at the last sometime they may approach near, though it be but to the utter gate of this strumpet & harlot. For as swine they rejoice to tumble and wallow in her dounghyll, and as blind betyls they delight to stir and to wrap togydders her filthy and stinking muck. All they in manner, that defoil their hands with this shameful covetousness, be more unhappy, more filthy than be the said most vile beasts. And in this part their misbehaviour is more for this point to be noted, that the more they be rolled in these filths, the greater pleasure they take of the same: The which vice and fault chanceth not to them through the nature of the thing self, but of their own corrupted will. How now may we heal their minds oppressed with such diseases, except they will a little give us the hearing, and take good heed, and also give place to reason in granting our sayings. For the said unreasonable vile and brute beasts, that tumble and wallow in like filths, can not be plucked from their filthy appetite?, because they want perceyvance wit and reason: but we now have ado with men, to whom the goodness of god hath given understanding and the use of reason: so that they will here, they may easily without great pain or labour, be delivered from the stench and filth of this worldly mire. Now than hearken, and as men should answer me, tell me, why seemeth riches worthy to be loved and followed? There is no doubt, your answer is, that riches be coveted, first for the pleasure of life and wealth of body: secondarily for the honour that is in this life. and for offices, dignities, promotions that be given to men for their richesse. furthermore, thirdly because the rich man may soon be avenged, may soon bewreke his anger upon them that do him any wrong or displeasure, and that he may been feared of other, as a man of power. I think thou hast no cause to allege beside these foresaid, that is to say, beside pleasure, honour, offices fear and avengeance. For richesse can not make a man neither better nor soberer, nor more merciful, nor wiser, nor yet make a man soft, quiet, and gentylle, nor finally richesse never teacheth an hasty man patience, an outrageous, man contynency, a drunkard soberness, a shameless person shamefastness, nor none other kind of virtue is obtained by richesse, no vice nor sin is turned into the better by riches. So than if riches provayle nothing to the getting, or to the increasing of the goodness in the soul and mind, nor they make not a man in virtue better, tell me I pray thee, for what cause should riches be desired? Ye contrary wise this is truth, that riches doth not only nothing provayle for virtue, but also when they once come into the mind, if they find any thing toward goodness, and meet for virtue, they utterly destroy and corrupt the same, and in the stead and place of virtue, they bring in vice and sin. For the handmaidens and followers of riches be bodily lusts, sensual appetites, lechery, anger, gluttony, intemperancy, fury, wrong, pride, boastings, and all beastly and unreasonable motion. But let us defer the speaking of these enormities to an other place. For these men that have their minds sick in the desire of richesse, will not gladly here communication of virtue or of● sin.  
For they defend lusts and pleasure, and they will not suffer any thing to be said herein against them. Therefore we will now move this question, whether there be any thing in richesse, that may delight and please men: or whether there be any honour in the same. And here, if it please you, let us begin from feasts, from the great abundance of meats. For in this thing chief is praised the magnificence and glory of riches. Let us in this place compare togethers the table of a rich man, and of a mean person, and let us bolt out the gests of either party, whether of them take of their cheer more pleasure. They that sit eating in feastis till their arms be weary, and join their supper to their dinner, and in manner stretch their bellies till they burst, overladed with the bourdeyne of meat and drink, in whose body the soul swimmeth, drowned in the floods as in a sea wrack, of ale bier and wine: whose neither eyes nor tongue, nor foot can do his duty, but all their membres lie more grievous fettered with the bonds of drink, than men that lie in chains, to whom sleep bringeth no rest nor health, but with mad furious dreams they be feared and made worse, and in manner willingly they bring into their souls and fantasies evil spirits, being mocked and scorned of all that see them, ye of their own servants: They remember nothing that they see, they perceive nothing, they feel nothing, they know nothing, they can not her here nor speak, but finally with shame they be borne from the table to bed. Is there than more pleasure in such feastis then in other, where is as much of meat and drink, as is sufficient to drive away hunger and thirst? the which moderate diet Nature taught: the other superfluous manner was brought in by corrupt lusts and beastly pleasures, and therefore also health abideth in the said temperate diet, and Honesty with soberness continueth in the same: and rising fro the table, the body is not overcharge or oppressed, but rather amended and cased, and increased in strength and lustiness: That if thou wilt not believe my tale, consider thou the minds and bodies of both parties, and thou shalt find them stronger, lustier, and of better courage, that use this moderate and mean diet. Nor thou needest not to lay to me, that of these also some be now and than sick: as for that chanceth of another cause, the which we will at an other season speak of. But these that live in their lusts, delights, in superfluousness of meats and drinks, have their bodies loosed slaked and made softer than wax, and in manner filled with an host and multitude of diseases and sicknesses, whom followeth to increase the heaps of their pains, the gout, the dropsy, and feeble old age long before his time: their life ever hath ado with physicians, with medicines: their five wits and senses be dull, slow, heavy, dead, half buried in them. And if there be any joy, any pleasure or mirth in their life: who is there that can set by it, specially if he be one that knoweth, what is the very joy and pleasure? For of wise men pleasure 
Pleasure  is thus defined and called, That there is only pleasure, where a man hath the frank use of his desires. For where a man can not use his desires, whilst that either sickness letteth him, or elles is so full, that he hath no desire: without doubt there all pleasure and sweetness is lost and gone. For look upon these sick men, how they looth all things: and although there be never so delicate and sweet meats put before them, yet they take them rather with tediousness, than any lust or pleasure to eat. In likewise, when by to much abundance the lust & desire is quenched, there also the pleasure and sweetness is lost For the delicateness of meats gendereth not sweetness and pleasure, so much as the fulfilling of our appetite and desire doth. Whereof a certain philosopher, well expert in this matter, saith: When the mind is full & satiated, he mocketh & despiseth the sweet honey comes. declaring that pleasure resteth not in the nature of metis, but only in the strength of our desire and lust. Wherefore the prophet, rehearsing the marvels that were done in Egypt and in the wilderness, amongst the rest he rehearseth also this thing: how honey rounning out of the stones satisfied and filled them. For we never find that honey sprang out of stones: What than meaneth this prophets saying? that after their labours and weariness in the long journey, having great thirst, they drank the sweet cold water, that ran out of the stones: and of that water with a great lust and desire they tasted. And therefore because their desire and appetite of drinking was most sweetly satiated and filled, the prophet called those water's honey: not that the nature of water was turned or changed, but that the sweetness of drink was in so thirsty a desire like honey. Seeing than it is so, nor of these foresaid things there can be no doubt, except the hearer be either foolish, or given to strife, is it not now plain, that the simple and mean diet hath moche pleasure, and keepeth us in health: where contrary wise these abominable feasts be full of diseases, full of corruption, and as a wise doctor saith: The dishes that seem to bring in delight and pleasure, be full of sicknesses, full of grieves and pains. But riches they 
riches.  say, getteth honour, and giveth ability to be revenged of our enemies. Shall we herefore think, that richesse be necessary, because they help vice and sin, and maketh that anger shall have his effect and purpose: and steereth up vain blasts to get honour and pro motion, and increaseth the devilish sin of pride: yet to say the truth, for such causes chief richesses were to be eschewed & fled▪ For in this wise men should willingly nourish in their hearts wild and furious beasts. More over, richesse entice men to forsake the very true and ghostly honour, and maketh them seek the false feigned honour and glory, that in very deed is no honour, but only hath the colour and utter face like unto honour. As often times these harlots being soul of nature, they deceive men with painted faces, and under fair white and ruddy colours, they hide their shameful and filthy visages. In like manner doth riches, with whom flattery and feigned courtesy is reckoned to be honour For these praises and homages of the people be not in deed true: but they be reckoned under the false name of honour and worship. For if thou might test see the consciences, the hearts and inward thoughts of the preysers, thou shouldest find in every one man's heart a thousand curses and defiaunces of thy manners. Finally when thy authority ceaseth, when thou art jacke out of office, than shalt thou here innumerable defamers, maintainers, dispreysers of thy life: And all these shall be the same self persons, that before magnified and worshipped the. Callest thou this honour? and thinkest thou this worthy to be gotten by riches, thai bringeth ever, more of hatred then of love? So that if they came to us without seeking, yet they were to be refused, and to be cast away, for the ungraciousness that ever followeth them. But now if thou wilt hear me, I shall show thee, what is the very true glory and honour. The true worship and honour is the virtue of the mind, the which honour no king can give thee, nor no flattering nor money can get the. This honour hath in him nothing feigned nothing peyuted, nothing hid. Of this honour there is no successor, none accuser, nor defoyler. This honour is not varied or changed by no time, it feareth no ●yran, nor it esteemeth neither favour nor displeasure of princes. But again thou sayest, without riches thou canst not be revenged of thine enemies▪ ye for this cause riches be chiefly worthy to be rehated and cursed, and poverty is to be loved and cherished. For riches by this way sharpeth for the thine own sword, seeing they make the a transgressor of the commandment, where our lord said: Leave to me thy bewreking and revengeance, and I will requite thy quarrel. for wilt thou see, how moche hurt is contained in the sinful appetite of revengeance? It taketh from man the mercy of god, and destroyeth and quencheth the grace that god had given. For it is written in the gospel of him that was in many thousand pounds debtor, and asked remission and pardon of his debt: his master and lord granted thereto. Afeerward the same person turned him to one of his own servants, that aught a very small thing, and punished without mercy his said servant and debtor, not being able to repay him: by the which act he condemned himself, not to be worthy to have for his greater det the grace and favour that his lord had before granted him, so that he had no remission of his infinite bondage, & was delivered to the hands of tormen tors, to be constrained by fore peines, to repay every small io●e of his d●t. Thus the abominable fool, through his immoderate desire to be revenged, lost the ●don of god. wouldest thou than have riches, that by them thou mightest have an easier way to thy destruction? shouldest thou not rather flee and eschew them in this behalf, as thy deadly enemies, and causer of all mischief? Now against this thou speakest of Poverty, as of a thing that is painful, and that oftentimes causeth men for need to ban, to curse, to do many points, uncomely, unhonest, and full of shame. It is not poverty that doth this, it is the weakness and feebleness of mind. For Lazar was poor and very poor: whose poverty also was increased with sickness, and a very painful sickness, that caused his poverty to be fair grievous seeing the pains of his disease required many things of comfort and refreshing, where his poverty could give none help. Either of these two, sickness or poverty alone by himself, is painful and grievous: but when these two, poverty and sickness, be joined in one, and have no succour nor easement, there riseth an intolerable grief, a fire not able to be quenched, a sorrow without remedy, a tem pest full of wracks, a bourning flame both of body and soul. Yet beside this, the said blessed Lazar had a more grief, that was a neighbour very rich, that lived in all ease and pleasure, and fared delicately: and yet much more his pains were heaped, in that he lay at the gate of this rich neighbour, seeing before his eyes the superfluous expenses & waist of meats. For much greater grief it was to be constrained to want the help and secure of things, that he presently seeth, than it was to lack that he saw not. But all this not withstanding, this cruel rich man is nothing moved, but he continueth in his accustomated pleasures, in rialtie of feasts, in number of servants, of cooks, of minstrels, of jesters, not his lusts and pleasure in any small point: in the mean season, hunger, thirst and sickness sore vexeth the said blessed Lazar, no servant, no comfort cometh to him, no gobbet, no morselle from that rich man's table, that feedeth a sort of craving knaves and lurdeyns till they vomit and burst again, not so much as the crumbs that were cast away, were given to secure this poor Lazar being in peril to die for hunger: and yet he suffered this most painful poverty in such manner, that he never spoke injurious or angry word: but as gold by fire is made purer and cleaner, so he thus examined by passions and pains was made through patience more noble and glorious. For if it be truth, that many poor men only seeing other rich men, be vexed and grieved with envy, and have thereby a more painful life, though that they want not as much as is for their life necessary, and have meanly enough of help and ease: what did than Lazar suffer, that was poorer than any other, and not only poor, but also sick, that no man could be more sick, and was in the mids of the city as clean with out all succour and help, as though he had lived in a wilderness, suffering extreme hunger and lack of all things, and most of all suffering hunger in the superfluous feasting of his neighbour▪ he saw the rich man swim ming in overmuch substance, as in fountains of goodis, and fluddis of riches: but he saw himself have no earthly aid nor help, only pitied of dogs, being so weak, that he was not able to drive them from him. This blessed Lazar, if he had not learned the very true and most perfect philosophy and learning of god▪ how could he have suffered so patiently, so assuredly all these griefs? Seest thou not, that he that hurteth not himself, could of no man be hurted? I will renew and repeat my promise aforesaid. Look upon this Lazar, what could bodily sickness? what could the lack of all things, what could the dogs rubbing upon his soores? what could the neighborhed of that covetous rich & proud man hurt this noble and glorious champion of god? In what little point was he for all this hurted or discouraged in the virtue of his mind? Surely not one jot, but by these tribulations he was more confirmed in the love and faith of god: and hereof the glorious crown and reward of everlasting joy was prepared for him whereof he was reputid most unhappy, of the self same he was glorified: and whereof his sorrows his pains and passions were heaped, of the self same he was rewarded with perpetual life: His hunger prepared abundance & plenty of the goodis that were to come▪ his sickness prepared the life of heaven: his scabs that the dogs licked, brought him the glorious service of angels, the despite of that proud and cruel rich man, that vile canelle at his gate, obtained the most holy company and blessed embracing of Abraham. What did the apostle Paul (for we may once again speak of him) was not he assayed with innumerable storines of tribulation? And yet in what point was he for all that hurted? Was he not thereby made more glorious? Wherein did hunger or cold hurt him? what did whips, strokes, or stones to him? what hurt suffered he in the sea wracks, in the bottom of the seas? Did he not always remain the same self Paul and the same self chosen apostelle of God? Of tother part, judas also was one of the twelve, & chosen apostle of Christ, but it pray veiled him nothing, neither that he was one of the twelve, nor yet that he was called an apostle, seeing his mind was not set to vertus and goodness But Paul with poverty & strokes, hath run the course that leadeth to heaven. judas that was called to be an apostle before Paul that was endued with like grace that tother had, that had learned the heavenly doctrine, that was partaker of the holy sacrament and board of Christ, that had the gift also of the holy ghost, so that he revived the dead, he healed the lepers, he drove out the evil spirits, that was thought to despise the goods of this world, that might cleave to the side of Christ, that had the cure and rule of all Christis expenses, whereby his privy sin of covetousness might have been amended, for he was a thief: yet not withstanding all these foresaid gifts, all these provisions of our saviour, he could not wax better. Christ knew well that judas was covetous, and that for the love of money, he should be damned. And therefore Christ not only rebuked him for this sin, but also by secret and privy means, would have holped this fault, giving to him the rule and order of money, that he having in his hands the thing he desired to have, might be satiated and leave that sinful appetite, nor should not fall into the pit of death, but with less yucll should repress the greater. So in all things he that hurteth not himself, can not be hurted of an other. And again, he that will not amend and correct himself, as much as is in his power and will to do, can not be helped of any other.  
¶ Finally besides this, the holy scripture, as it were done in a large image & picture, hath painted to the many lives of the old fathers, from Adam to the time of our master Christ, that thereby thou mightest see the sins and faults of some, and also the rewards of some other: and by both examples thou mightest be instructed and taught, that except a man hurteth himself, he can not be hurted of any other, although the hole universal world would conspire & agree against him, although there should be a change of all times and of all things, although the fury of kings and princes should rage's against him, and as well friends as foes should wait to betray him, other by deceit or by force, yet all this can not move or stir in any small jot, the constant stomach and waking mind in virtue. Likewise of the other part, the sluggard, the negligent body, he that betrayeth and destroyeth himself, can not be made better, nor be amended, although thou lay to him a thousand medicines and get for him a thousand bulwarks and defences: except he first put forth his own strength, and exercise all the power and will that is in him. The same lesson we may learn of the similitude and parabole, that Christ maketh of divers builders, one that buildeth his house upon a sure stone: another that buildeth upon the sand, not that we should of these words understand, other sand or stone, nor any building of timber: nor yet that we should imagine fluddis, showers, or winds, that assay our houses, but that by this similitude we should remember other the virtue of mind, or the negligence of the same: and that we should hereby perceive, how except he hurteth him▪ self, no man can be hurted of another, so that neither stormy reins, nor violent running flood dis, nor the great blasting winds could shake an house that is builded upon a sure stone. Whereby Christ teacheth thee, that a man, the which betrayeth not himself, nor is not of himself stirred or troubled, no temptation can move or overthrow him. But the other building is soon cast down, not for the violence of temptation, but for the weakness of the foun dation, that is the feebleness of man's mind and purpose. For sand is a loose thing and fleeting: the which without doubt signifieth the unstableness and inconstancy of mind. Wherefore the cause of the houses ruin, is not temptation, but the negligence and the wavering of the mind, the which sometime without any blast of temptation is overthrown, as a building that is set upon the soft sand, though there rise no wind, nor rush forth no floods: yet the fl●tynge sand causeth the hole house to overthrow. For by itself sand will break and flit: but the hard adamant stone can not be broken with hammers. Do than he that is not of himself hurtid, can not be hurtid of other, although he be by many ways violently assayed, but he that by his own minds slothfulness and negligence is betrayed, though no man touch him: yet by himself he falleth and is overthrown: As that sinful judas fell not only without all constraint but also being holp with many stays and remedies, he could not stand. This thing I shall show you to be true, not only in prsuate men, but also in hole nations. For consider thou what a care and providence God had toward the nation of the jews. Were not all other creatures in manner ordained and made to serve them? was there not given to them above all other men certain new and exquisite laws to live by? Was not a dry way made for them through the middis of the sea? and in the same place where they were in safety, their enemies and persecutors were destroyed. They lived forty years in wilderness without ploughing or sowing. They knew not nor felt not the labour of harvest▪ they had no pain in baking or brewing, their wives did neither card nor spin, there was no necessity of merchandise, no man there to buy his meat looked for a market place: but all these commodities the word of god gave them, and fed them in the wilderness, without their labour or pain. For this was the nature of Manna, it seemed daily a new meat: and as every man's appetite was, so it had his taste. Also by the provision of god they lacked not clothes, hose, or shoes. For during all the said years their clothes continued in one case, nothing worn out: no person among them was diseased, or sick, nor had need of phisyk, no man sought for medicines. The prophet David saith: God brought them forth in silver 
●sal. 104.  and gold, and in all their Tribus none was sick. But as though they had left this present world, and had gone into another better and more happy place: so all things necessary without their care was given them by the word of god. And beside all this the greatest miracle of all, lest the heat of the bourning son should noye and hurt them, they were in the day time covered with clouds, and whére so ever they removed, this heavenly ruff and covering followed them. In the night also they were not without solate and comfort▪ for a lamp set a fire by the word of god shined before them: the which did not only give them comfortable light, but also showed them the right way in that desert wilderness. what should I speak of the stone, that followed them with abundant issue of water? What should I speak of the multitude of birds, the which with their clustering covered the hole earth? And other marvel that were showed to them in Egypte what should I rehearse? Or what should I repeat the great virtues and nobleness performed in the wilderness? the battaylles done by prayers, the great victories gotten only by the calling of God? For they not like men fighting, but as though they had been in a dance continually triumphed. And how can it be told, that as they passed Egypt, where the seas fight for them, so with the sound of their songs and trumpets they overthrew the walls of Hiericho, in such fashion that they seemed rather to be a company and a choir of singing men, than an host of adversaries or enemies: and they seemed men rather to execute mysteries than war. All these wonderful signs and tokens, all these miracles were done, not so much for the pleasure and safeguard of that nation, as that the doctrine and knowledge of God, the which they learned of Moses, might the faster stick in their minds. For these marvelous acts were certain voices, that declared and preached to them the knowledge of God, lord of heaven, of earth, of all the world. The seas that they with dry feet passed over, cried upon them to know God, and the drowning of their enemies cried the same. The same also showed to them the waters turned into blood, the same the rainy storm of toodis taught them: and finally all the wonders that were done other in Egypt, or in the wilderness, signified the same. These infinite miracles were to them as a book and writing, that could never be blotted nor put out, nor turn from their conscience: This book they might alway read, and have ever in their hearts. yet all this not withstanding, so evident tokens of the power and virtue of almighty god: And not withstanding the honour and glory that god gave to them above all other: yet they were unkind, and remained infidels, having no steadfast faith in god. For they worshipped the head of a calf, & would have other gods made for than, although they had in their sight & memory so many manifest signs of the infinite power of god. But look upon the people of ninivites, that was barbarous & aliens, not accustomed with no benefits of the providence of god, not instructed with no laws, not sturrid up with no mi racles, no commandements, rude and ignorant▪ they saw a poor man jonas, as he came from the sea wrack, a stranger never before seen or known of them, that said at his first entry into their city: Within these three days this city Ninive shallbe destroyed. Of the which only saying they were converted and brought to the fear of god, and straight they forsook their sinful life, and by penance they gave themself to virtue and goodness, with so steadfast a faith, that they revoked the terrible sentence of god, that was given of their destruction, and reserved their city being at the point to be destroyed. For the text saith thus: God saw that every man had left his most ungracious life. Tell me, how left they their life so sinful: for their abomination was great, and extended up to heaven, their iniquity was infinite, their wounds were uncurable. For that meaneth the prophet when he saith, Their malice and sin mounted up to heaven: by the which infinite space he signifieth the greatness of their trespasses. yet all this not withstanding, their terrible sins that stretched unto the heaven, they being warned with few words, and a little communiation of a stranger unknown, never before in that country seen, a man to be hold wretched coming from the sea wrack: in a short space of three days, were so quenched and put out, that they deserved to here this gracious sentence of god, saying: And when god saw that every one of them had left their ungracious living, he changed his angry mind, and revoked the bloody sentence that he had purposed against them. Dost thou not here evidently see, how that he that hath his mind ready and bend to resist sin, and well remembreth himself, can not only take none hurt of men, but also turneth from him the anger and vengeance of god, being at the point to punish him? Contrary wise he that betrayeth and hurteth himself, although he have an hundred thousand graces and helps of almighty god to his outward furtherance and staying up: yet all sufficeth him not for his salvation. For as ye see in the foresaid examples, all the wonderful miracles and providence of god, helped nothing the obstinate jews: nor the ninivites being strangers were not hindered for the lack of such aids and succour as the jews had: but in as much they gave themself to god with hole heart and mind, they greatly prevailed by a little occasion, to obtain the mercy and grace of god. And thus they did being rude, untaught strangers, and men set apart from the learning of god, lacking both laws and teachers to be instructed by.  
¶ What may we now speak of the three children? against whom although so great and so many torments were devised: yet there could no cruel pain either hurt or decay the noble virtue of their minds.  
Were they not three children of tender age? that in the first entry of their life were brought into thraldom, and subdued under the rule of a fierce master, being from their country outlaws, driven from their house, church, and all acquaintance, dysused from the laws of their country, plucked from the accustomated sacrifices and ceremonies of God, drawn from the sound of the holy psalms, and, brought to a strange order, where was nothing like, under an heinous and terrible lord, that they seemed rather to be among wild beasts, than among men, hearing no voice like their fathers and mother's tongue, hearing no communication nor teaching of prophets: they had no comfort other of priests or shepherds, that they were wont to have. For these words they say themself, complaining that in that time and place they lacked a ruler, prophets, captains, a convenient place to make their sacrifice before god, to ask and obtain his mercy. Furthermore besides all this they were in a straighter jeopardy, in that they were continually kept in the kings court: where seemed to be a sea alway raging and troublous with storms, with tempests, with waves, with roaring bloods, with blustering winds: and here they were constrained to jeopardy their life without shypmayster, without mariners, without sail, without oores. Nevertheless because their hearts and minds were fast set in the knowledge of god, and had their inward eyes lift up to heaven, and could well remember, that this princes power, his regal pomp, his fasing pride, all his holle glory of richesse were fraylle, vile, unworthy to be regarded: They thus helped and stayed up with the feathers and wings of faith, fleeing to heaven, regarded and counted the kings court for a stinking dungeon and prison, full of proud glorious stately persons: yet the king commanded them to be set down at his own board, that pompous table beset with all the show and muster of gluttony and bealyfare. They took this princes company for none honour, but for an abominable slander and shame to them, and were like lambs set in the mids of wolves, and were by necessity driven other to die for hunger, or to eat of those meats, that were becursed and forbid of god. What did than these young children▪ this tender age bound in this thrauldome? They sought none excuse in that god knew their necessity, and might see how they were constrained, being in the hands of a tyrant, kept in bondage, having no power to resist their cruel lord and proud conqueror: they imagined none of these excuses, but determined utterly with themselves to forbear to the death, only that they would not offend nor displease God, or do that thing that was not leeful for them to do. Thus they were on all sides beset with things clean resisting and contrary against their desire. They were bare and naked of almoney, where by they might have somewhat suaged the fierceness of their rulars and keepers: nor yet they could have no sure trust in any man's petition, seeing they were aliens and strangers, and authority they had none, being bond prisoners, nor in number they could not prevail, being but three alone. what do they than? Surely that thing that only seemed to be in their power. With fair words they ●ntreate their keeper, whom they found full of fear, lest he should be put to death, if he favoured and applied to their desires. and so this keeper said to them, I sore fear my lord the king, lest he look upon you, and see your faces paler and leanet than bet the other young men, and upon that blame me, and put me for your sake to death.  
But they of the other part, with wise answers took from him all his fear, and caused him to bear them favour. Thus when they had done as much as lay in them, and as much as was possible for them to do, straight the aid and secure of god was at hand and did for them his part. Than I say this work is not the work of god alone, but the beginning thereof cometh of their purpose and ready mind. For they were fully determined with themself, not to taste of the unleeful meats. And when they had constantly and strongly kept this mind, straight the beck of almighty god confirmed them in the same, and brought their purpose to a glorious end. Seest thou now in this place, that who so ever hurteth not himself, he can not be hurted of another? For I pray thee, look with me upon the case of these three children, young they were, in bondage, in thraldom, all alone, there hanged over them a strong and mighty power, cruel commandments, fear of death, compulsion of the tyrant, and fierce threatenings. On the other side help and succour was there none, neither of kinsman, nor of neighbour, nor of cytesyn, acquaintance, none that could counsel them to follow the best, no earthily comfort: yet in all this heap was there nothing that could hurt them, saying their own mind and purpose hurted them not. But contrary on the other side, the chosen people of god the jews, having on all sides so many aids (as I before rehearsed) so great succour and help of god: yet they prevailed nothing in the health of their mind, only by cause their own proper sluggysshenesse, their own frowardness betrayed and destroyed themselves. But let us return to our three children. They first obtained this glorious victory, that they were not defoiled with fowl and unlefulle meats. And when the tyrant was in this point overthrown and cast under their feet, they were brought to great enterprises and battles of more honour. for a moche more cruel constreynment, a far greater mischief and heinous condition was put before them. A furnace was set on fire, the fierce and cruel people of the Persis clustereth about them, the tyrant rageth, all that country is set to deceive and pervert these simple and innocent children, there is ordered divers and sundry sorts of instruments to sound after the sweet consent of music. O a new kind of cruelty, fire and music is coupled together, the threatenings of torments and fear of death is mingled with pleasure. And yet all not withstanding, he that doth his endeavour and uttermost power, can not be hurted of another, yea by the inforcementes of his enemies, he shall increase in glory and honour: as by these foresaid means these children came to an higher victory than they had before. For the tyrant Nabugodonosor bound them and cast them in the said fourneysse of fire: but he could nothing hurt them, but did them passing good, in that his fierceness and cruelty got them a greater crown, and an higher reward. For they in the mids of the bourning furnace, in the mids of the raging Persis that burned more than the very fire in suryouse madness, had a noble and glorious victory over their enemies: and being but three silly children and prisoners, overcame that holle nation with their tyranny: whose noble acts and honour is song and shall be song for evermore. Thus than he that hurteth not himself, an other person can not hurt him. I will not cease often to repeat the title of my Sermon and sum of my purpose. For if (as we have before touched) neither imprysonement, nor bondage, nor thraldom, nor the loss of country, of all friends and acquaintance, nor an hole host of enemies, nor the fire, nor the cruel tyrant was not of sufficient power to hurt three young children, being left of all aid, being strangers, and brought into the hands of their enemies, what thing is there able to break the virtue and courage of the mind? But thou sayest to me: God helped and was with them, and delivered them out of the fire. In likewise thou oughtest, if thou fulfil thine uttermost endeavour, to hoop and trust to have the aid and grace of god. For doubtless God will be with thee, if thou leave not before thyself. How be it I do not count the said children happy and blessed, because they trampilled and walked upon the fire without hurt, but by cause they would be bound, and would be cast in to the fourneysse for the laws of their country and of god, the which thing containeth their virtue, praise, and glory. For by and by when they were thrown in the fire, began their victory, and in that instant moment they had deserved their reward, by their assured faith and answer, saying unto the king: We need not answer the to this question: for our god is in heaven, whom we honour and serve, that may deliver us out of this bourning oven, and shall deliver us O thou tyrant out of thy hands. that if god will not deliver us, thou shalt well know, that to thy God's we will never bow: nor this image of gold, that thou settest up, we never will worship. Of these words they were crowned, and in this testimony and faith they had their reward and thank of god, in this rested their course, the which they ended in the martyrdom of their confession: But as touching that the fire was ashamed to touch their bodies, and loosed their bonds, and forsaking his own nature refreshed them with the dew of heaven in the mids of the hot fourneysse: This was a point of the grace of god, whose pleasure was to make his power be known by the wonder and marvel of so strange a thing: but the children in this had no vantage, their victory was in their own steadfast confession, in their own constant and assured faith, whereby they obtained the glory of so noble a martyrdom. What now canst thou creak against this? although thou art banished thy country, driven from thine acquaintance and friends, brought to thraldom, to be bound in the service of cruel masters? All this happened to the said chyldern●: thou livest without teaching, without instruction, without comfort, the said children were in the same case. Thou art bound, thou art spoiled, thou art constrained to die: all this passed the said children, that ever by their passions waxed more glorious. And the jews having their temple, their sacrifices, the book written with the hand of god, having also Cherubin, their holy and secret place of prayers, and all other things meet for their daily sacrifices, and having the prophets, some departed, some yet alive, the which instructed them in their present manners, and showed what god did continually for them, and what he had in times passed done: what he dyddde for them in Egypt, what in the wilderness: and what also god d●●●e for them when they came into the place promised to them. Yet all this not withstanding, they not only nothing proceeded in grace and virtue, but also in a perpetual witness of their own mischief and ungratiousenesse, they set up in their church idols and images of false God's, sacryfyenge to the same both their own suns and daughters. Thus they did in their temple, and also in other places in woddis and mountains, but these said three children, in a strange country, in the hands of their enemies, under the power of a cruel tyrant, thrown into the fire, be nothing hurted, and not only that, but also take thereof great honour and glory. Now than to make an end, we knowing and gathering these manner of examples out of the holy scripture, where be many more, that make to this purpose, if a man will seek there: so that diversely we may seesome without all constraint, without all necessity, without any cause, to be against themself, and take sore hurt: some other having all the world against them, to be steadfast in their right way, and not able to be never so little removed from their virtue. Thus when we evidently know and see▪ we should without all doubting conclude with ourself, that if any man be hurtid, he is hurted of himself, although the number of them that do hurt, be infinite, although all in a plump that dwell other in the earth or in the sea, would agree to hurt: yet they can not in no small point hurt him, that is not hurted of himself. With this we▪ begins, and with this we make here an end.  
☞ FINIS.   

LONDINI in officina Thomae Bertheleti typis impress. Cum privilegio ad imprimendum solum. M. D. XLII.  

LUCRETIA ROMANA  
THOMAS BERTHELETUS