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A godlie Exhortaion made vnto the people of Antioch, by Iohn Chrysostome, sometime Archbishop of Constantinople:A godly Exhortation made unto the people of Antioch, by John Chrysostom, sometime Archbishop of Constantinople:
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touching patience and suffering affliction, by the examples of Iob, and the three children, and of refraining from swearing.touching patience and suffering affliction, by the Examples of Job, and the three children, and of refraining from swearing.
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BLessed bee God, who hath comforted your heauie soules;
BLessed bee God, who hath comforted your heavy Souls;
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and strengthned your wauering minds, for by this your care and readinesse of hearing, yee haue shewed yt you haue receiued agreeable consolation.
and strengthened your wavering minds, for by this your care and readiness of hearing, ye have showed that you have received agreeable consolation.
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For it is not commonlie graunted, that the soule beeing sorrowfull and pressed downe with the cloude of heauinesse, can heare with readinesse the thinges that are spoken.
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.
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But I see you giuing heede vnto vs, with much fauour and earnest diligence, hauing shaken off all heauie cogitations,
But I see you giving heed unto us, with much favour and earnest diligence, having shaken off all heavy cogitations,
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and that yee haue driuen awaye the instant anguish with the desire of hearing.
and that ye have driven away the instant anguish with the desire of hearing.
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Therefore I thanke GOD, with you, that miserie hath not impayred our Discipline, neither hath feare slacked our earnestnesse,
Therefore I thank GOD, with you, that misery hath not impaired our Discipline, neither hath Fear slacked our earnestness,
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nor tribulation quenched your feruentnesse, nor the greatnesse of daunger corrupted your zeale:
nor tribulation quenched your ferventness, nor the greatness of danger corrupted your zeal:
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neyther hath the feare of men ouercome your desire to Godward, nor the iniquitie of the time ouerthrowne your studie.
neither hath the Fear of men overcome your desire to Godward, nor the iniquity of the time overthrown your study.
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Not onelye hath it not ouerthowne it, but stayed it vppe as with winges; not onelie hath it not diminished, but increased;
Not only hath it not ouerthowne it, but stayed it up as with wings; not only hath it not diminished, but increased;
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not quenched, but more and more kindled your studie. The common place of dayly assemblies, is emptie;
not quenched, but more and more kindled your study. The Common place of daily assemblies, is empty;
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but the Church is filled, the one is a matter of mourning and lamentation; the other is an occasion of ioy and spirituall gladnesse.
but the Church is filled, the one is a matter of mourning and lamentation; the other is an occasion of joy and spiritual gladness.
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Therefore (beloued) when thou goest into the common place of vsuall meetings, and mournest because thou seest no bodie there, flie vnto thy mother the Church, and streight-way shee will comfort thee with the multitude of her owne children:
Therefore (Beloved) when thou goest into the Common place of usual meetings, and mournest Because thou See no body there, fly unto thy mother the Church, and straightway she will Comfort thee with the multitude of her own children:
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and shee will shewe thee a perfect and diuine companie of brethren, and will driue away all heauinesse.
and she will show thee a perfect and divine company of brothers, and will driven away all heaviness.
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Verily, wee dwelling as it were in desart places, doo desire to see men in the Cittie;
Verily, we Dwelling as it were in desert places, do desire to see men in the city;
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but fleeing vnto the Church, we are pressed with a multitude.
but fleeing unto the Church, we Are pressed with a multitude.
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And as when the Sea floweth fiercely, and rageth extreamelie with manie stormes, feare constraineth all men to flie vnto the hauen:
And as when the Sea flows fiercely, and rages extremely with many storms, Fear constrains all men to fly unto the Haven:
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so also at this instant, the stormes of Affliction in the Iudiciall place, and the winter that is in the Cittie, doo compell all men on euerie side to flie vnto the Church:
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:
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and doo binde the members togither among themselues, with the bonde of Charitie.
and do bind the members together among themselves, with the bond of Charity.
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Let vs therefore giue thankes to God also for these benefites, that wee haue reaped such commoditie by tribulation,
Let us Therefore give thanks to God also for these benefits, that we have reaped such commodity by tribulation,
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and for that wee haue receyued so great profite by temptation. Except there bee temptation, there is no Crowne:
and for that we have received so great profit by temptation. Except there be temptation, there is no Crown:
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except there bee conflicts, there be no rewards: without studie, there is no honour; without tribulation, no mitigation of griefe; without Winter, no Sommer.
except there be conflicts, there be no rewards: without study, there is no honour; without tribulation, no mitigation of grief; without Winter, no Summer.
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And this wee may see, not onely in men, but in the verie seedes.
And this we may see, not only in men, but in the very seeds.
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For these it behooueth that there bee much raine, much breaking out of clouds, and lastly much ice:
For these it behooveth that there be much rain, much breaking out of Clouds, and lastly much ice:
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if the sprowting eare shall kindlie spring vppe, and when seede tyme is, then also is the time of raine.
if the sprouting ear shall kindly spring up, and when seed time is, then also is the time of rain.
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Seeing then that nowe in like manner the Winter of our soules and not of the Ayre, is imminent;
Seeing then that now in like manner the Winter of our Souls and not of the Air, is imminent;
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Let vs also sowe in this VVinter, that wee may reape in Sommer; Let vs sowe teares, that wee may reape ioye.
Let us also sow in this VVinter, that we may reap in Summer; Let us sow tears, that we may reap joy.
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This is not my speech, but the denunciation of the Prophette. They that sowe in Teares, shall reape in ioy.
This is not my speech, but the denunciation of the Prophet. They that sow in Tears, shall reap in joy.
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A shower of raine falling, dooth not make the Seedes so to braunch and growe vppe,
A shower of rain falling, doth not make the Seeds so to branch and grow up,
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as the shower of teares that falleth dooth stirre vppe thee seede of godlinesse, and maketh it to spreade foorth his braunches.
as the shower of tears that falls doth stir up thee seed of godliness, and makes it to spread forth his branches.
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This shower cleanseth the soule, watereth the minde, and causeth the braunches of doctrine in short time to come forth.
This shower Cleanseth the soul, Waters the mind, and Causes the branches of Doctrine in short time to come forth.
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Therefore it is needfull to cut a deepe furrowe, for so also hath the Prophet admonished vs, saying:
Therefore it is needful to Cut a deep furrow, for so also hath the Prophet admonished us, saying:
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Breake vppe your fallowe grounde, and sowe not among Thornes. Break up your fallow ground, and sow not among Thorns.
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Therefore, as hee that setteth in the Plough downewarde, openeth the earth, preparing a safe keeping for the seedes,
Therefore, as he that sets in the Plough downward, Openeth the earth, preparing a safe keeping for the seeds,
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least when they be throwne abroade, they shoulde remaine on the vppermost parte of the grounde:
lest when they be thrown abroad, they should remain on the uppermost part of the ground:
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but that they should bee conueyed into the verie bosome of the earth, and safelie take roote:
but that they should be conveyed into the very bosom of the earth, and safely take root:
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so also it is necessarie for vs to doo, and vsing tribulation as a Plough, to cutte vnto the bottome of the heart.
so also it is necessary for us to do, and using tribulation as a Plough, to Cut unto the bottom of the heart.
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For this dooth another Prophette admonish vs, saying; Rent your hearts, and not your Garments. Let vs therefore rent our heartes:
For this doth Another Prophet admonish us, saying; Rend your hearts, and not your Garments. Let us Therefore rend our hearts:
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so that if there bee any deceyuable weede, and wicked cogitation in vs, wee may pull it vppe by the roote,
so that if there be any deceivable weed, and wicked cogitation in us, we may pull it up by the root,
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and make our grounde pure and cleane with the Seedes of godlinesse:
and make our ground pure and clean with the Seeds of godliness:
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For except wee nowe make readie our ground, except wee sow now, except we now powre foorth teares,
For except we now make ready our ground, except we sow now, except we now pour forth tears,
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when tribulation and fasting is present;
when tribulation and fasting is present;
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when shall wee euer come to haue compunction of heart? Shall we haue it in the time of ease and pleasure? But that can not bee.
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.
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For ease and pleasure are woont to bring men into slouthfulnesse;
For ease and pleasure Are wont to bring men into slothfulness;
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as tribulation is the meane to drawe men vnto study, and to conuert the mind which wandereth,
as tribulation is the mean to draw men unto study, and to convert the mind which wandereth,
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and is outwardly occupied about many things.
and is outwardly occupied about many things.
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Therefore let vs not be greeued at this dolefull sadnesse, but let vs giue thanks vnto God,
Therefore let us not be grieved At this doleful sadness, but let us give thanks unto God,
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for of tribulation commeth much gaine.
for of tribulation comes much gain.
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For when the husbandman also soweth the seedes that hee with much labour hath gathered together:
For when the husbandman also Soweth the seeds that he with much labour hath gathered together:
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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 seedes which he hath gathered together,
one that is ignorant and without skill will wonder At it, and perhaps will say within himself, what does this man now At the last? he Scattereth abroad the seeds which he hath gathered together,
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neither doth hee scatter them onely, but doth mingle them in the earth with much care, that they cannot easily bee gathered together.
neither does he scatter them only, but does mingle them in the earth with much care, that they cannot Easily be gathered together.
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Neither doth hee onelie mixt them with the earth, but also hee wisheth that a great raine may come, that all the seeds that he hath cast abroad may putrifie & become as clay:
Neither does he only mixed them with the earth, but also he wishes that a great rain may come, that all the seeds that he hath cast abroad may putrify & become as clay:
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and this man seeing the lightnings and glitterings appeare, wil be troubled and dismaid.
and this man seeing the lightnings and glitterings appear, will be troubled and dismayed.
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But as for the husbandman it is not so with him, but he reioyceth and is glad, when he beholdeth the winter:
But as for the husbandman it is not so with him, but he rejoices and is glad, when he beholdeth the winter:
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for he respecteth not the things presēt, but he beholdeth the things that are to come:
for he respecteth not the things present, but he beholdeth the things that Are to come:
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he hath no respect to the lightnings, but hee counteth his sheafes: he respecteth not the putrifying seedes, but the springing eares of corne:
he hath no respect to the lightnings, but he counteth his sheaves: he respecteth not the Putrifying seeds, but the springing ears of corn:
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he regardeth not the great showers, but the pleasāt winnowing of his corn vpon the floor.
he Regardeth not the great showers, but the pleasant winnowing of his corn upon the floor.
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In like manner let vs behold not the present tribulation or sorrow, but the profitte that springeth of it,
In like manner let us behold not the present tribulation or sorrow, but the profit that springs of it,
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and the fruite that groweth of it: let vs expect the store chest and the handfulles.
and the fruit that grows of it: let us expect the store chest and the handfuls.
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For if wee be vigilant, wee may gather of this time much fruit, and may fill the store-house of our mind.
For if we be vigilant, we may gather of this time much fruit, and may fill the storehouse of our mind.
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If wee watch, wee shall not onely suffer no grieuance, but also we shall receiue innumerable store of good things:
If we watch, we shall not only suffer no grievance, but also we shall receive innumerable store of good things:
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but if wee be slothfull, slacknesse and rest will spoyle vs. For both watchfulnesse and rest do hurt him that taketh no heede to his conuersation:
but if we be slothful, slackness and rest will spoil us For both watchfulness and rest do hurt him that Takes no heed to his Conversation:
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but to him that with diligent care directeth his life aright, they are both profitable. And as gold although it remaine in the water, doth yet shew his apparant hue,
but to him that with diligent care directeth his life aright, they Are both profitable. And as gold although it remain in the water, does yet show his apparent hue,
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or if it fal into the furnace, it appeareth again more bright:
or if it fall into the furnace, it appears again more bright:
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but clay and grasse if it happen them to be mixed in the water, the one rotteth, and the other is dissolued:
but clay and grass if it happen them to be mixed in the water, the one rotteth, and the other is dissolved:
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or if the one falleth into the fire, it is dryed, and the other is burnt:
or if the one falls into the fire, it is dried, and the other is burned:
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so also it is with the righteous man and the sinner:
so also it is with the righteous man and the sinner:
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the righteous man whether hee enioy rest, remayneth bright and cleare, as gold drenched in the water:
the righteous man whither he enjoy rest, remaineth bright and clear, as gold drenched in the water:
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or whether hee fall by temptation, hee becommeth more bright, euen as gold tryed in the fire.
or whither he fallen by temptation, he becomes more bright, even as gold tried in the fire.
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But the sinfull man, whether he obtain ease, is dissolued and consumed as the grasse and clay abiding in the water:
But the sinful man, whither he obtain ease, is dissolved and consumed as the grass and clay abiding in the water:
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or whether he suffer temptation hee is burnt vp and destroyed as the clay and grasse in the fire.
or whither he suffer temptation he is burned up and destroyed as the clay and grass in the fire.
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Let vs not therefore bee consumed with the present afflictions, for if thou hast committed sinnes, they are destroyed and easily burnt vppe by tribulation:
Let us not Therefore be consumed with the present afflictions, for if thou hast committed Sins, they Are destroyed and Easily burned up by tribulation:
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but if thou hast vertue, thou art lightened and made bright by the same. If thou watch continually and bee sober, thou shalt ouercome all euill.
but if thou hast virtue, thou art lightened and made bright by the same. If thou watch continually and be Sobrium, thou shalt overcome all evil.
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For not the nature of temptations, but the sluggishnes of them that are tempted, is wont to cause the ruine.
For not the nature of temptations, but the sluggishness of them that Are tempted, is wont to cause the ruin.
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Therefore, if thou wilt bee glad, and enioy both ease and pleasure, neither seeke pleasure nor ease,
Therefore, if thou wilt be glad, and enjoy both ease and pleasure, neither seek pleasure nor ease,
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but seeke to haue thy soule full of patitince, & able to indure and suffer afflictions.
but seek to have thy soul full of patitince, & able to endure and suffer afflictions.
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If thou hast not this gift, temptation shall not only conuince thee, but also ease shall destroy thee,
If thou hast not this gift, temptation shall not only convince thee, but also ease shall destroy thee,
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and cast thee downe the more.
and cast thee down the more.
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And that not the inuasion of greeuous casualties, but the vntowardnesse of our minds doth subuert our saluation: heare what Christ sayth:
And that not the invasion of grievous casualties, but the untowardness of our minds does subvert our salvation: hear what christ say:
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VVhosoeuer heareth of mee these words, and dooth them, shall be likened vnto a wise man, which hath builded his house vpon a Rocke, Whosoever hears of me these words, and doth them, shall be likened unto a wise man, which hath built his house upon a Rock,
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and the raine fell, and the flouds came, and the winds blew, and beate vppon that house,
and the rain fell, and the floods Come, and the winds blew, and beat upon that house,
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and it fell not, for it was grounded vpon a Rocke.
and it fell not, for it was grounded upon a Rock.
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But euerie one that heareth these my wordes, and doth them not, shall bee likened vnto a foolish man, which hath builded his house vppon the Sand,
But every one that hears these my words, and does them not, shall be likened unto a foolish man, which hath built his house upon the Sand,
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and the raine fell, and the flouds came, and the winds blew, and beate vppon that House,
and the rain fell, and the floods Come, and the winds blew, and beat upon that House,
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and it fell, and the fall thereof was great. and it fell, and the fallen thereof was great.
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Thou seest that not the assaults of temptations, but the foolishnesse of the Builders caused the ruine:
Thou See that not the assaults of temptations, but the foolishness of the Builders caused the ruin:
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for there was raine, and here raine:
for there was rain, and Here rain:
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there were floudes, and heere were flouds, and there was inuasion of windes, and heere was the like:
there were floods, and Here were floods, and there was invasion of winds, and Here was the like:
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And that man builded, and this man builded, and the building was all one, and the tryalles all one,
And that man built, and this man built, and the building was all one, and the tryalles all one,
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but they had not all one ende, because they had not both one foundation.
but they had not all one end, Because they had not both one Foundation.
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For the nature of the tryalles caused not the fall, but the follie of the builder:
For the nature of the tryalles caused not the fallen, but the folly of the builder:
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or else the House that was builded vppon the Rocke must also haue fallen: but nowe that House suffered no such ouerthrow.
or Else the House that was built upon the Rock must also have fallen: but now that House suffered no such overthrow.
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But think not you that these things are spoken concerning a house, but the speech is meant concerning the soule, which by workes either sheweth or else reiecteth the hearing of the word of God.
But think not you that these things Are spoken Concerning a house, but the speech is meant Concerning the soul, which by works either shows or Else rejects the hearing of the word of God.
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So in like maner did Iob build his soule.
So in like manner did Job built his soul.
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The raine discended, for the fire fell from heauen, and consumed all his heards of cattell. The rain descended, for the fire fell from heaven, and consumed all his heards of cattle.
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The flouds came, that is to say, often and continuall messengers without ceasing, shewing him of his calamities, one telling him that his flocks of Cattel were destroyed;
The floods Come, 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;
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another telling him of the death of his Children.
Another telling him of the death of his Children.
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The windes blewe, that is, the bitter wordes of his wife, Curse GOD (sayth shee) and die.
The winds blew, that is, the bitter words of his wife, Curse GOD (say she) and die.
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And yet his house fell not, his soule was not vndermyned. This Righteous man did not blaspheme, but gaue thankes vnto God, saying:
And yet his house fell not, his soul was not undermined. This Righteous man did not Blaspheme, but gave thanks unto God, saying:
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The Lorde gaue, and the Lorde hath taken away: euen as it pleased the Lord so also is it come to passe: The Lord gave, and the Lord hath taken away: even as it pleased the Lord so also is it come to pass:
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blessed be the name of the Lord. blessed be the name of the Lord.
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Seest thou not that not the nature of temptations, but the slacknesse of the slothfull is wont to cause the ouerthrow.
See thou not that not the nature of temptations, but the slackness of the slothful is wont to cause the overthrow.
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Therefore tribulation maketh a man stronger and stronger. But who speaketh this? the blessed Apostle Saint Paul, beeing nourished in tribulation: for thus hee sayth:
Therefore tribulation makes a man Stronger and Stronger. But who speaks this? the blessed Apostle Saint Paul, being nourished in tribulation: for thus he say:
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Tribulation bringeth foorth patience, and patience experience, and experience hope. Tribulation brings forth patience, and patience experience, and experience hope.
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And as the violence of windes happening, and tossing the strong trees too and fro, doth not plucke them vp,
And as the violence of winds happening, and tossing the strong trees too and from, does not pluck them up,
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but maketh them more strong and firme by those inuasions:
but makes them more strong and firm by those invasions:
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so in like maner do the assaults of tēptations & tribulatiōs, not ouerthrow the soule that is holy and liueth godly,
so in like manner do the assaults of temptations & tribulations, not overthrow the soul that is holy and lives godly,
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but also do prepare the same vnto greater patience, as they made blessed Iob more famous & renowmed.
but also do prepare the same unto greater patience, as they made blessed Job more famous & renowned.
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And now verily a man is angrie with vs;
And now verily a man is angry with us;
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a man subiect to the same punishments, and hauing the like soule, and we are afraied;
a man Subject to the same punishments, and having the like soul, and we Are afraid;
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but then the malignant and cruell Diuell was angrie:
but then the malignant and cruel devil was angry:
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neither was he only angrie, but he practised all maner of craftes, and applied all his subtiltie;
neither was he only angry, but he practised all manner of crafts, and applied all his subtlety;
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and yet did hee not ouercome the valiaunt strength of this iust man. And the King indeed beeing but a man, is now angrie, and soone after appeased,
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,
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and yet wee are dead with feare:
and yet we Are dead with Fear:
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but then when Iob was assaulted, the Diuell bestirred him, who is neuer reconciled to the nature of men:
but then when Job was assaulted, the devil bestirred him, who is never reconciled to the nature of men:
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but hath denounced warre against our lynage, without any league, and battell without any truce: and yet this iust man scorned his arrowes, and had them in contempt.
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.
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What excuse then, or what pardon shal we haue, which cannot beare the temptation of man:
What excuse then, or what pardon shall we have, which cannot bear the temptation of man:
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whereas hee being before the time of grace, and vnder the old Testament, did so valiantly beare that so intollerable a battell? Therefore, beloued, let vs alwayes reason of these things among our selues,
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 our selves,
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and let vs by these speeches exhort our selues;
and let us by these Speeches exhort our selves;
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for yee your selues are witnesses, and our owne consciences also, what great profit we haue had by this temptation and triall.
for ye your selves Are Witnesses, and our own Consciences also, what great profit we have had by this temptation and trial.
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For, by meanes hereof, the loose liuer is become modest: the bolde and venturous person is become more gentle: the slouthful person more stucious:
For, by means hereof, the lose liver is become modest: the bold and venturous person is become more gentle: the slothful person more stucious:
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they that neuer sawe the Church, but spent whole daies in beholding playes vpon the stages, doo nowe abide all day in the Church.
they that never saw the Church, but spent Whole days in beholding plays upon the stages, do now abide all day in the Church.
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Therfore bee not thou sorie, that God hath made thee studious through feare; and that by tribulation he hath brought thee to the feeling of thy saluation.
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.
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But is thy conscience tormented? Is thy mind daily dismaid, expecting death and great threatnings? But hereby also shal we haue great accesse vnto vertue,
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,
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while Religion increaseth in vs by anguish. For God is able this day to release vs from all our heauie afflictions;
while Religion increases in us by anguish. For God is able this day to release us from all our heavy afflictions;
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but vntill hee see vs purged, vntil he see our conuersion accomplished, & our repentāce firme and stable, he will not dissolue our tribulation.
but until he see us purged, until he see our conversion accomplished, & our Repentance firm and stable, he will not dissolve our tribulation.
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For the Goldsmith vntil he see the gold well purified, dooth not draw it out of the forge;
For the Goldsmith until he see the gold well purified, doth not draw it out of the forge;
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so likewise God will not remooue this cloud, vntill he hath fully amended vs. For he that hath suffered vs to be tempted, knoweth also the time to take away this temptation.
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.
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And as hee that playeth vpon a Harpe, neither stretcheth the string too much, least hee breake it,
And as he that plays upon a Harp, neither Stretcheth the string too much, lest he break it,
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neither slacketh it out of measure, least hee hurt the consent of the harmonie:
neither slacketh it out of measure, lest he hurt the consent of the harmony:
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so likewise doth God, he appointeth our soules to be neither in continuall rest, nor yet in long tribulation, doing both these thinges according to his heauenly wisedome:
so likewise does God, he appoints our Souls to be neither in continual rest, nor yet in long tribulation, doing both these things according to his heavenly Wisdom:
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for hee suffereth vs not to enioy continuall ease, least wee shoulde become more slouthfull:
for he suffers us not to enjoy continual ease, lest we should become more slothful:
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and againe, he suffereth vs not to bee in continuall trouble, least we should vtterlie fall or dispaire.
and again, he suffers us not to be in continual trouble, lest we should utterly fallen or despair.
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Therefore let vs leaue the time of releasing our griefs vnto him, and let vs onely liue in holinesse.
Therefore let us leave the time of releasing our griefs unto him, and let us only live in holiness.
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For the work that we haue to do, is to be changed vnto vertue: but it is the worke of God to dissolue aduersities:
For the work that we have to do, is to be changed unto virtue: but it is the work of God to dissolve adversities:
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for he hath a more ready will to quench this burning flame, then thou thy selfe hast, but he expecteth thy saluation.
for he hath a more ready will to quench this burning flame, then thou thy self haste, but he Expects thy salvation.
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Therefore as tribulation commeth of ease, so also it is expedient, after trouble to look for ease, and mittigation of our griefes.
Therefore as tribulation comes of ease, so also it is expedient, After trouble to look for ease, and mitigation of our griefs.
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For neither is it alway winter, nor alway sommer, nor alway stormes, nor alway calme weather;
For neither is it always winter, nor always summer, nor always storms, nor always Cam weather;
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nor alway night, nor alway day;
nor always night, nor always day;
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so neither shall wee alway haue tribulation, but there shall bee a mittigation, if we alway giue thankes vnto God in trouble.
so neither shall we always have tribulation, but there shall be a mitigation, if we always give thanks unto God in trouble.
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For the three children were cast into the burning Ouen: and yet for all that, they forgat not to stand in their Religion: For the three children were cast into the burning Oven: and yet for all that, they forgot not to stand in their Religion:
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neither did the fire make them afrayed, but sitting in the Fornace as in a Chamber,
neither did the fire make them afraid, but sitting in the Furnace as in a Chamber,
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and feeling no greefe, being circumspectly compassed bout with fire, they powred out those holye prayers which they made.
and feeling no grief, being circumspectly compassed bout with fire, they poured out those holy Prayers which they made.
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Therfore the fire became vnto them as a wall, the flame a garment, and the ouen a fountane;
Therefore the fire became unto them as a wall, the flame a garment, and the oven a Fountain;
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and the fire receiuing them bound, made them loose.
and the fire receiving them bound, made them lose.
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It receiued their bodies which were mortall, and abstained from them as if they had beene immortall:
It received their bodies which were Mortal, and abstained from them as if they had been immortal:
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the fire knewe not his owne nature, but shewed reuerence vnto godlinesse. The tyraunt bounde their feete, and their feete did ouercome the force of the fire. O wonderfull thing!
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!
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the flame loosed them that were bound; and againe the flame was ouercome of them that were bound.
the flame loosed them that were bound; and again the flame was overcome of them that were bound.
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For the religion of the yong men did change the nature of things.
For the Religion of the young men did change the nature of things.
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Yea verilie, it chaunged not nature it selfe, but that which was more wonderfull, it restrained the force of nature, which is permanent and durable.
Yea verily, it changed not nature it self, but that which was more wonderful, it restrained the force of nature, which is permanent and durable.
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It quēched not the fire, but made it to bee without force, while it burned. And that which is wonderfull, and may make vs astonied:
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:
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this was not done only in their bodies which were holy: but also in their garments, and shooes.
this was not done only in their bodies which were holy: but also in their garments, and shoes.
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And as in the Apostles, the raiment of Paul did expel sicknesses, and diuels: and the shadow of Peter did driue away death:
And as in the Apostles, the raiment of Paul did expel Sicknesses, and Devils: and the shadow of Peter did driven away death:
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so likewise here, the shooes of the childrē quenched the power of the fire. I know not in what maner I should declare it.
so likewise Here, the shoes of the children quenched the power of the fire. I know not in what manner I should declare it.
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The miracle exceedeth all declaration that can be, by wordes. For the force of the fire was quenched, and it was not quenched:
The miracle exceeds all declaration that can be, by words. For the force of the fire was quenched, and it was not quenched:
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for when it was occupied about ye bodies of those saints, it was quenched, and when it shuld breake their bonds in sunder, it was not quenched:
for when it was occupied about you bodies of those Saints, it was quenched, and when it should break their bonds in sunder, it was not quenched:
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therefore it brake their fetters, and yet it touched not so much as their Ancles. Thou seest what a neare connection there was:
Therefore it brake their fetters, and yet it touched not so much as their Ankles. Thou See what a near connection there was:
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neither was the fire chaunged and depriued of his power, neither durst it proceede to execute his power, beeing kept, as it were, within bondes.
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.
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The tyrant bound them, and the flame loosed them:
The tyrant bound them, and the flame loosed them:
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that thou maist learne both what was the crueltie of that barbarous man, and also the obedience of the Element.
that thou Mayest Learn both what was the cruelty of that barbarous man, and also the Obedience of the Element.
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But for what cause did he bind them to cast them into the fire? That ye miracle might be the greater, that the signe might bee the more wonderful, that thou shouldest not thincke, that the thinges which were seene, were a deceyuing of the eyes:
But for what cause did he bind them to cast them into the fire? That you miracle might be the greater, that the Signen might be the more wondered, that thou Shouldst not think, that the things which were seen, were a deceiving of the eyes:
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for except that that fire had beene fire, it had not taken awaye their bondes:
for except that that fire had been fire, it had not taken away their bonds:
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and (that which is a farre greater thing) it had not deuoured those Souldiours which sate without:
and (that which is a Far greater thing) it had not devoured those Soldiers which sat without:
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But nowe the fire shewed his violence to those that were without: and obedience to those who were within.
But now the fire showed his violence to those that were without: and Obedience to those who were within.
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But consider thou with me in all respects, howe the diuell by what things he striueth against the seruants of God, by the same things hee destroyeth his owne power:
But Consider thou with me in all respects, how the Devil by what things he strives against the Servants of God, by the same things he Destroyeth his own power:
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not willingly indeede, but the wisdome and prouidence of God vsing his owne weapons and crafts vpon his owne head.
not willingly indeed, but the Wisdom and providence of God using his own weapons and crafts upon his own head.
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Which thing also here came to passe.
Which thing also Here Come to pass.
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For the diuell then insinuating himselfe into that Tyrant, did neither permit that the heades of those Saints should be cut off with the sworde,
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,
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nor that they should be giuen vnto beastes: nor that they should be punished by any other such meanes:
nor that they should be given unto beasts: nor that they should be punished by any other such means:
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but he counselled him, that they should bee cast into the fire;
but he counseled him, that they should be cast into the fire;
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to the ende that not so much as the reliques of those Saints might remaine, their bodies being cōsumed,
to the end that not so much as the Relics of those Saints might remain, their bodies being consumed,
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& the ashes of thē mixed with the ashes of sticks and fuell. But God vsed this meane to the destruction of the diuels wickednesse.
& the Ashes of them mixed with the Ashes of sticks and fuel. But God used this mean to the destruction of the Devils wickedness.
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And after the same maner (as I shall presently declare) among the Persians the fire is supposed to bee God,
And After the same manner (as I shall presently declare) among the Persians the fire is supposed to be God,
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& the barbarous people also which do now inhabite that countrey, do worship the same with much honor.
& the barbarous people also which do now inhabit that country, do worship the same with much honour.
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God therfore willing vtterly to roote out this matter of vngodlinesse, graunted a moderation to this torment, to the end that hee might giue victorie vnto his seruants,
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,
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before the eyes of all them that truely worshipped him:
before the eyes of all them that truly worshipped him:
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willing to perswade them by those his works, that the Gods of the Gentiles doo not onely stand in feare of God,
willing to persuade them by those his works, that the God's of the Gentiles do not only stand in Fear of God,
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but also they feare the seruants of God.
but also they Fear the Servants of God.
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And consider the Crowne of victorie formed by contraries, and the enemies themselues which were made witnesses of the victorie.
And Consider the Crown of victory formed by contraries, and the enemies themselves which were made Witnesses of the victory.
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For (saith the Prophet) Nabuchodonosor the king sent foorth to gather togither the nobles, the rulers & dukes, the iudges, the Princes, the counsellers,
For (Says the Prophet) Nebuchadnezzar the King sent forth to gather together the Nobles, the Rulers & Dukes, the judges, the Princes, the Counsellers,
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and officers, and all the gouernours of the prouinces, that they should come to the dedication of the new image:
and Officers, and all the Governors of the Provinces, that they should come to the dedication of the new image:
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& they were all assembled together. The enemie compelleth the beholders, and gathereth thē together to the sight:
& they were all assembled together. The enemy compelleth the beholders, and gathereth them together to the sighed:
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he bestoweth diligence, & a Theater, not of common persons, not of certaine priuate men,
he bestoweth diligence, & a Theater, not of Common Persons, not of certain private men,
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but of all the honourable, and of all the Magistrates, that there might also bee witnesse woorthie of credit among many.
but of all the honourable, and of all the Magistrates, that there might also be witness worthy of credit among many.
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They that were called came to see one sight, and when they behelde other sights, they went all away.
They that were called Come to see one sighed, and when they beheld other sights, they went all away.
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They came to worship the Image, and when they saw what had happened, they scorned the Image,
They Come to worship the Image, and when they saw what had happened, they scorned the Image,
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and departed wondering at the power of God, by the miracle shewed in these childrē.
and departed wondering At the power of God, by the miracle showed in these children.
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And behold where he had set this stage, not in the citie, nor in any seuerall coast,
And behold where he had Set this stage, not in the City, nor in any several coast,
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but the plaine and bare fields do receiue this Theater of the world: for he set vp the Image in the field of Dura, without the Citie.
but the plain and bore fields do receive this Theater of the world: for he Set up the Image in the field of Dura, without the city.
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And an Herald passed by, and cryed aloude, Be it knowne to you, O ye people, nations,
And an Herald passed by, and cried aloud, Be it known to you, Oh you people, Nations,
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and languages, that when ye heare the sound of the trumpet, pipe, & harpe, the dulcimer, the psaltery and simphonie,
and languages, that when you hear the found of the trumpet, pipe, & harp, the dulcimer, the psaltery and simphonie,
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and al kind of instruments of musicke, ye fall downe and worshippe the golden Image (for to worship the Image was to fall indeede) and whosoeuer falleth not downe and worshippeth, shall the same houre be cast into a burning furnace of fire. and all kind of Instruments of music, you fallen down and worship the golden Image (for to worship the Image was to fallen indeed) and whosoever falls not down and Worshippeth, shall the same hour be cast into a burning furnace of fire.
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Thou seest what hard conflicts were prepared, and how many necessities of subtile practises they had,
Thou See what hard conflicts were prepared, and how many necessities of subtle practises they had,
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and what a deepe gulfe and downefall there was on both sides. But be not thou afraide:
and what a deep gulf and downfall there was on both sides. But be not thou afraid:
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for by how much more the enemie increased his craftie engins, by so much the more hee sheweth the valiant courage of those children.
for by how much more the enemy increased his crafty Engines, by so much the more he shows the valiant courage of those children.
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For to this ende were there so many consents of instruments of musicke:
For to this end were there so many consents of Instruments of music:
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and to this ende was the hot burning furnace, that both plesure and feare might take place in the hearts of the standers by.
and to this end was the hight burning furnace, that both pleasure and Fear might take place in the hearts of the standers by.
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Is any man that standeth by dumpish and vnpleasant, sayth the Tyrant? let the delightfull melodie of all kind of musick mollifie him.
Is any man that Stands by dumpish and unpleasant, say the Tyrant? let the delightful melody of all kind of music mollify him.
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Is any man of higher conceit then these subtile practises? let the sight of the flaming fire terrifie him, and strike him amazed.
Is any man of higher conceit then these subtle practises? let the sighed of the flaming fire terrify him, and strike him amazed.
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And inded there was both feare & pleasure:
And indeed there was both Fear & pleasure:
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pleasure priuily entring into their eares, and feare secretly pearcing through their eyes into their soules:
pleasure privily entering into their ears, and Fear secretly piercing through their eyes into their Souls:
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but none of these things did daunt the noble courage of those yong men:
but none of these things did daunt the noble courage of those young men:
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but as they were cast into the fire, and did ouercome the flame, so they laughed to scorne all concupiscence and sorrowfull perplexitie.
but as they were cast into the fire, and did overcome the flame, so they laughed to scorn all concupiscence and sorrowful perplexity.
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For the diuell had prepared al these things for them:
For the Devil had prepared all these things for them:
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hee doubted not of the Subiects, but rather hee had much confidence that there was no man that would set himselfe against the Kings law.
he doubted not of the Subjects, but rather he had much confidence that there was no man that would Set himself against the Kings law.
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And after that, they all fell downe and were ouercome:
And After that, they all fell down and were overcome:
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then these Children were brought forth alone into the middest of the throng, that so the victorie also might bee more famous:
then these Children were brought forth alone into the midst of the throng, that so the victory also might be more famous:
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for that they among so great a multitude, should get the victorie, and be publikely extolled with commendation.
for that they among so great a multitude, should get the victory, and be publicly extolled with commendation.
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Neither had it been so wonderfull a thing, if (when no man was ouercome) these yong men had been the first that had valiantly behaued themselues:
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:
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but this is the greatest thing, and to be maruailed at, that the multitude of those that fell downe, did not make them afraide nor discourage them.
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.
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They sayde not within themselues any such thing, as many are accustomed to say.
They said not within themselves any such thing, as many Are accustomed to say.
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If wee indeede should bee the first that should worshippe the Image, that should be a sinne in vs:
If we indeed should be the First that should worship the Image, that should be a sin in us:
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but if wee doo this with so many thousandes of people, who will not pardon vs? who will not iudge vs woorthie to bee excused? But they neyther spake nor thought any such thing,
but if we do this with so many thousandes 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,
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when they beheld the ouerthrowes of so many Tyrants.
when they beheld the overthrows of so many Tyrants.
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But consider thou with me the malignant disposition of those that accused them, & how lewdly and howe bitterly they accused them.
But Consider thou with me the malignant disposition of those that accused them, & how lewdly and how bitterly they accused them.
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There bee (say they) certaine men which are Iewes, whom thou hast set ouer the charge of the prouince of Babell: for they did not only make mention of the Countrey,
There be (say they) certain men which Are Iewes, whom thou hast Set over the charge of the province of Babel: for they did not only make mention of the Country,
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but also they called to minde their honour and dignitie: and that they might kindle the kings displeasure against them, this they alleaged.
but also they called to mind their honour and dignity: and that they might kindle the Kings displeasure against them, this they alleged.
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Thou, O King, hast made our princes as it were slanes, without any citie, and captiues:
Thou, Oh King, hast made our Princes as it were slanes, without any City, and captives:
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but these men do staine with dishonour, this so great honour, and do behaue themselues proudly against him who hath aduanced them vnto honor:
but these men do stain with dishonour, this so great honour, and do behave themselves proudly against him who hath advanced them unto honour:
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therfore say they, these Iewes whom thou hast sette ouer the prouince of the countrey of Babell, haue not obeyed thy decree,
Therefore say they, these Iewes whom thou hast Set over the province of the country of Babel, have not obeyed thy Decree,
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and they will not serue thy goddes.
and they will not serve thy God's.
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Their accusation was a great commendation, and the crimes obiected against them doo turne to their praiers,
Their accusation was a great commendation, and the crimes objected against them do turn to their Prayers,
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euen the enenemies thēselues bearing vndoubted record.
even the enemies themselves bearing undoubted record.
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But what doth the king? he commanded thē to bee brought forth into the middest of the assemblie, to the intent hee might terrifie them on euerie side.
But what does 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.
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But yet nothing made them abashed: not the furie of the King: not because they were left alone in the middest of so great potentates:
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:
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not the sight of the fire: not the noyse of the trumpet soūding: nor al they that did cast thē into the fire:
not the sighed of the fire: not the noise of the trumpet sounding: nor all they that did cast them into the fire:
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but they laughing al these things to scorne, entred into the furnace, as if they had beene to be cast into a cold spring of water: giuing out that blessed voyce;
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;
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O King, wee will not serue thy Gods, nor worshippe the golden Image which thou hast set vp. O King, we will not serve thy God's, nor worship the golden Image which thou hast Set up.
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I haue not vnaduisedly recited this Historie, but to the ende that yee may learne, that although the king be now displeased and angrie with vs:
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:
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although the men of warre do lay waite for vs, although the enuie of the enimies do afflict vs;
although the men of war do lay wait for us, although the envy of the enemies do afflict us;
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though there bee captiuitie, and berefting of children, although there bee fire, although there be a furnace,
though there be captivity, and berefting of children, although there be fire, although there be a furnace,
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and an innumerable sort of euils: yet nothing can dismay or terrifie the righteous mā.
and an innumerable sort of evils: yet nothing can dismay or terrify the righteous man.
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For if when there was a wicked King, these yong men did not feare the rage of the Tyrant, much more doth it behooue vs to bee of good comfort, hauing a gentle & a meeke King,
For if when there was a wicked King, these young men did not Fear the rage of the Tyrant, much more does it behoove us to be of good Comfort, having a gentle & a meek King,
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and to giue God thankes for this trouble, beeing taught by that which before hath beene spoken, that tribulations doo make vs more noble, both with God,
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,
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and with our selues beeing men; knowing how to beare them valiantly. For if these yong men had not beene seruants, we had not knowne their libertie;
and with our selves being men; knowing how to bear them valiantly. For if these young men had not been Servants, we had not known their liberty;
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if they had not bin captiues, we had not learned their noblenesse of minde.
if they had not been captives, we had not learned their nobleness of mind.
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Except they had fallen from their countrey here beneath, we had not knowne their vertue to be from the heauenly Citie aboue:
Except they had fallen from their country Here beneath, we had not known their virtue to be from the heavenly city above:
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except the earthly king had beene angry with them, we had not heard of the good wil which the heauenly king did beare to them.
except the earthly King had been angry with them, we had not herd of the good will which the heavenly King did bear to them.
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Therfore if thou also haue him bountiful and kind vnto thee, although thou fall into a furnace, dispayre not.
Therefore if thou also have him bountiful and kind unto thee, although thou fallen into a furnace, despair not.
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Likewise if he be angrie, although thou be in Paradise, presume not. For Adam was in Paradise:
Likewise if he be angry, although thou be in Paradise, presume not. For Adam was in Paradise:
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and after that he prouoked God to wrath, Paradise did nothing at all profitte him.
and After that he provoked God to wrath, Paradise did nothing At all profit him.
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These young men were in the furnace, & for that they behaued thēselues wel, the fire did not hurt thē.
These young men were in the furnace, & for that they behaved themselves well, the fire did not hurt them.
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Adam was in Paradise, and because he was slothfull, hee was vndermined and deceiued. Iob sate in the dung, and because hee was watchfull, hee obtained the victorie: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:
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although without comparison, Paradise was the better & more excellent place.
although without comparison, Paradise was the better & more excellent place.
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But the vertue of the place did nothing profit him that dwelt in it, after that hee had betrayed himselfe:
But the virtue of the place did nothing profit him that dwelled in it, After that he had betrayed himself:
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as also the vilenesse of the place did not hurt him, that was fortified on euerie side with vertue.
as also the vileness of the place did not hurt him, that was fortified on every side with virtue.
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Lette vs also likewise arme our selues with vertue:
Let us also likewise arm our selves with virtue:
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For whether the penaltie of our money be inflicted vppon vs, or whether death be imminent,
For whither the penalty of our money be inflicted upon us, or whither death be imminent,
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yet no man can take away godlinesse: and hauing that, we are more happie then all others.
yet no man can take away godliness: and having that, we Are more happy then all Others.
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For this hath Christ also commaunded vs, saying; Be ye wise therefore as serpents.
For this hath christ also commanded us, saying; Be you wise Therefore as Serpents.
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For as the serpent thrusteth foorth the other partes of his body, that hee may saue his head:
For as the serpent thrusts forth the other parts of his body, that he may save his head:
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so likewise do thou, whether thou be to loose thy money, or thy bodie, or this present life,
so likewise do thou, whither thou be to lose thy money, or thy body, or this present life,
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or all things beside, to the ende that thou maist preserue godlinesse:
or all things beside, to the end that thou Mayest preserve godliness:
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bee not sorrowfull, for if thou depart hence hauing godlinesse, God will render again al things vnto thee with greater excellencie:
be not sorrowful, for if thou depart hence having godliness, God will render again all things unto thee with greater excellency:
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he wil both restore thy bodie againe with greater glorie, and in steede of thy money hee wil giue thee such goods,
he will both restore thy body again with greater glory, and in steed of thy money he will give thee such goods,
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as do surmount all the power of reason to esteeme of.
as do surmount all the power of reason to esteem of.
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For Iob sate naked vppon the dung-hill, leading a life more greeuous thē a number of deaths:
For Job sat naked upon the dunghill, leading a life more grievous them a number of death's:
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but because hee reiected not godlinesse, all his goods which he had at the first, were restored vnto him with greater aboūdance:
but Because he rejected not godliness, all his goods which he had At the First, were restored unto him with greater abundance:
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the health and comely hue of his bodie, the whole companie of his children, and al his possessions;
the health and comely hue of his body, the Whole company of his children, and all his possessions;
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& that which is the greatest thing of all, the glorious crowne of patience was giuen vnto him.
& that which is the greatest thing of all, the glorious crown of patience was given unto him.
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For as it happeneth in trees, if a man take away the fruit with the leaues,
For as it Happeneth in trees, if a man take away the fruit with the leaves,
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and cut off all the boughs, yet if the roote remaineth, the whole tree springeth vp againe with greater comlinesse.
and Cut off all the boughs, yet if the root remains, the Whole tree springs up again with greater comeliness.
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So is it also with vs, if the roote of godlinesse remaine in vs, though our riches be taken away,
So is it also with us, if the root of godliness remain in us, though our riches be taken away,
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and our bodies corrupted or destroyed; yet all things shall returne againe vnto vs with greater glorie.
and our bodies corrupted or destroyed; yet all things shall return again unto us with greater glory.
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Therefore casting away all sorrowfull anguish of the soule, and superfluous care, let vs returne again vnto our selues:
Therefore casting away all sorrowful anguish of the soul, and superfluous care, let us return again unto our selves:
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let vs garnish our bodyes and soules with the ornamēt of vertue, making the members of our bodies weapons of righteousnesse, and not of sinne.
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.
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And before all things, lette vs teach our tongue to bee the minister of grace, putting away out of our mouths all poysoned and malitious speech,
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,
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and the meditation of filthie words.
and the meditation of filthy words.
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For by the grace of God assisting vs, we may make euerie one of our members instruments of righteousnesse:
For by the grace of God assisting us, we may make every one of our members Instruments of righteousness:
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as they whom grace do not preuēt, do make their members instruments of wickednes.
as they whom grace do not prevent, do make their members Instruments of wickedness.
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Heare therfore how some haue made their tongues weapons of sinne, and how some haue made them weapons of righteousnesse.
Hear Therefore how Some have made their tongues weapons of sin, and how Some have made them weapons of righteousness.
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The Prophet Dauid saith of some, Their tongue is a sharpe sword: but of himselfe he saith, My tongue is the pen of a readie writer.
The Prophet David Says of Some, Their tongue is a sharp sword: but of himself he Says, My tongue is the pen of a ready writer.
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The tongue of the one wrote death: the other did write the law of God.
The tongue of the one wrote death: the other did write the law of God.
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Therfore the tongue of the one was a sword, and the tongue of the other a penne:
Therefore the tongue of the one was a sword, and the tongue of the other a pen:
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not in respect of their owne nature, but in regarde of the disposition of those that vsed them.
not in respect of their own nature, but in regard of the disposition of those that used them.
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For the nature of the tongue both of the one party and of ye other, was all one,
For the nature of the tongue both of the one party and of the other, was all one,
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but they had not both one operation.
but they had not both one operation.
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And again, ye like we may see concerning the mouth, for some had their mouth full of filthie corruption and wickednes,
And again, you like we may see Concerning the Mouth, for Some had their Mouth full of filthy corruption and wickedness,
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therfore ye prophet accusing them, said, Their mouth is full of cursing & bitternes. But his mouth was otherwise inclined:
Therefore you Prophet accusing them, said, Their Mouth is full of cursing & bitterness. But his Mouth was otherwise inclined:
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therfore he saith, My mouth shal speake of wisedom, and my hart shal muse of vnderstanding. Therefore he Says, My Mouth shall speak of Wisdom, and my heart shall muse of understanding.
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Again, some had hands full of wickednes, & blaming thē he said, Iniquitie is in their hands, and their right hād is ful of gifts:
Again, Some had hands full of wickedness, & blaming them he said, Iniquity is in their hands, and their right hand is full of Gifts:
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but he had his hāds cheifly accustomed to nothing else, but to be lifted vp toward heauen:
but he had his hands chiefly accustomed to nothing Else, but to be lifted up towards heaven:
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and therfore he also speaking of thē saith, Let the lifting vp of my hands be an euening sacrifice.
and Therefore he also speaking of them Says, Let the lifting up of my hands be an evening sacrifice.
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And the like we may see in ye hart, for their hart was vain, but his heart was true and vpright.
And the like we may see in you heart, for their heart was vain, but his heart was true and upright.
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Therefore hee saith of them, Their heart is foule and vain: but of his own heart he saith, My heart is inditing of a good matter.
Therefore he Says of them, Their heart is foul and vain: but of his own heart he Says, My heart is inditing of a good matter.
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And againe a man may see the like example concerning the hearing, for some had such a kinde of hearing as beastes haue:
And again a man may see the like Exampl Concerning the hearing, for Some had such a kind of hearing as beasts have:
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that is to say, a fierce and impatient hearing: and reproouing them hee saith. They are like the deafe Adder that stoppeth her eares.
that is to say, a fierce and impatient hearing: and reproving them he Says. They Are like the deaf Adder that stoppeth her ears.
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But his hearing was a receptacle of the words of God, and this he declared, saying:
But his hearing was a receptacle of the words of God, and this he declared, saying:
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I will incline mine eare vnto the Parable, and shew my darke speech vpon the harp. I will incline mine ear unto the Parable, and show my dark speech upon the harp.
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Therfore seeing that we know these things, let vs arme our selues on euerie side with vertue,
Therefore seeing that we know these things, let us arm our selves on every side with virtue,
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& so we shal escape the wrath of God.
& so we shall escape the wrath of God.
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And lette vs make our bodily members weapons of righteousnesse, and let vs teach our eyes,
And let us make our bodily members weapons of righteousness, and let us teach our eyes,
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and our mouthes, and our hands, and our feete, & our heart, and our tongue, and all our body to bee conformable vnto vertue.
and our mouths, and our hands, and our feet, & our heart, and our tongue, and all our body to be conformable unto virtue.
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And let vs remēber those three precepts, whereof I spake vnto you in the former Sermon, desiring you that yee beare enimitie to no man,
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,
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neither speak ye euil of any of them that haue caused your sorrow; and that yee would putte away that vngodly custome of swearing out of your mouths.
neither speak you 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.
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And of these two first precepts, we shall intreate at an other time:
And of these two First Precepts, we shall entreat At an other time:
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but all this present weeke, wee will speake vnto you as touching swearing, beginning at the easier precept.
but all this present Week, we will speak unto you as touching swearing, beginning At the Easier precept.
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For it is no labor to ouercome the custome of vaine oathes, if we would bestow but a little studie, one of vs to exhort another,
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,
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and to aduertise and marke one another, requiring an account of our selues, and rehearsing the punishments that we deserue,
and to advertise and mark one Another, requiring an account of our selves, and rehearsing the punishments that we deserve,
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for the the things which wee haue forgotten to obserue.
for the the things which we have forgotten to observe.
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For I pray you what shall the abstinence from meates profit vs, except we expell the wicked customes of the minde? Beholde, wee haue nowe passed this whole day in fasting, in the euening therefore let vs set foorth our table:
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:
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not like as it was yesterday, but lette our diet be changed, and more moderate.
not like as it was yesterday, but let our diet be changed, and more moderate.
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Can any of vs now say, yt this day hee hath changed his life, as he hath changed his table? that he hath changed his wicked custome of sinning,
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,
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as hee hath changed his diet? else what shall our fasting profit vs? Therefore I exhort you,
as he hath changed his diet? Else what shall our fasting profit us? Therefore I exhort you,
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and cease not to exhort you, that ye take euery seuerall precept by it selfe, & diligently bestow two or three daies in performing the same:
and cease not to exhort you, that you take every several precept by it self, & diligently bestow two or three days in performing the same:
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and so to proceede and per seuere in obedience.
and so to proceed and per severe in Obedience.
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And as there bee some that enuie others in fasting, & doo wonderfully cōtend about abstaining frō meats:
And as there be Some that envy Others in fasting, & do wonderfully contend about abstaining from Meats:
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and some do passe two whole daies fasting, and other some excluding from their table, not only the vse of wine & oyle,
and Some do pass two Whole days fasting, and other Some excluding from their table, not only the use of wine & oil,
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but also euerie kind of dish, do passe ye whole time of Lent, vsing only bread and water:
but also every kind of dish, do pass you Whole time of Lent, using only bred and water:
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so let vs also cōtend, to chase away the hurtfull showers of swearing, and to banish that vngodly custome from vs:
so let us also contend, to chase away the hurtful showers of swearing, and to banish that ungodly custom from us:
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for this is more profitable then al fasting: this is more cōmodious then al straightnesse of liuing.
for this is more profitable then all fasting: this is more commodious then all straightness of living.
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And ye care that we haue about abstaining from meates, lette vs employ it about refraining from swearing:
And you care that we have about abstaining from Meats, let us employ it about refraining from swearing:
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for we shall incur the crime of extreme follie, if wee haue no regard to shunne the things that are forbiddē vs,
for we shall incur the crime of extreme folly, if we have no regard to shun the things that Are forbidden us,
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& apply al our study about things indifferēt. For to eate our meate is a thing not forbidden:
& apply all our study about things indifferent. For to eat our meat is a thing not forbidden:
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but to swear we are forbidden.
but to swear we Are forbidden.
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Dare we thē abstaining from things grāted, commit things that are forbidden? Therefore of charitie I exhort you, to make some change of your euill life,
Dare we them abstaining from things granted, commit things that Are forbidden? Therefore of charity I exhort you, to make Some change of your evil life,
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& vpon this exhortation, to shew a beginning hereof in yourselues.
& upon this exhortation, to show a beginning hereof in yourselves.
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For if wee shall accomplish this present fast with so great care, putting this in effect,
For if we shall accomplish this present fast with so great care, putting this in Effect,
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namely that this weeke we wil not sweare, and ye weeke next insuing, to extinguish wrath and enuie,
namely that this Week we will not swear, and you Week next ensuing, to extinguish wrath and envy,
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& the next week after, vtterly to root out backbiting and euill speaking, and then after that, amending other faults & abuses:
& the next Week After, utterly to root out backbiting and evil speaking, and then After that, amending other Faults & Abuses:
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so going forward the right way, we shall by little & little come to the high degree of vertue,
so going forward the right Way, we shall by little & little come to the high degree of virtue,
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& shal escape this present danger, and shall pacifie the Lord our God: and the multitude shal come againe vnto vs into the Citie.
& shall escape this present danger, and shall pacify the Lord our God: and the multitude shall come again unto us into the city.
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And then wee shall teach them that are fallen away by flying, to committe the hope of our safetie, not to any strong munition of places,
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,
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nor to any vaine refuge or flying away, but vnto godlines of mind, good disposition, and vertuous inclination.
nor to any vain refuge or flying away, but unto godliness of mind, good disposition, and virtuous inclination.
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And thus directing our liues in ye feare of God, we shall both enioy these temporal good things,
And thus directing our lives in you Fear of God, we shall both enjoy these temporal good things,
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and also those eternall and vnspeakeable ioyes of heauen.
and also those Eternal and unspeakable Joys of heaven.
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Of the which ioyes, God grant that wee all may be made woorthie, by the grace and bountifulnesse of our Lord Iesus Christ:
Of the which Joys, God grant that we all may be made worthy, by the grace and bountifulness of our Lord Iesus christ:
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by whom, and with whom, all glorie, honour, and power, be ascribed vnto the father, with the most holy quickning and coeternal spirit, now and for euermore, Amen. FINIS.
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.
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