BLessed bee God , who hath comforted your heauie soules ; and strengthned your wauering minds , for by this your care and readinesse of hearing , yee haue shewed that you haue receiued agreeable consolation . 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 . But I see you giuing heede vnto vs , with much fauour and earnest diligence , hauing shaken off all heauie cogitations , and that yee haue driuen awaye the instant anguish with the desire of hearing . Therefore I thanke GOD , with you , that miserie hath not impayred our Discipline , neither hath feare slacked our earnestnesse , nor tribulation quenched your feruentnesse , nor the greatnesse of daunger corrupted your zeale : neyther hath the feare of men ouercome your desire to Godward , nor the iniquitie of the time ouerthrowne your studie . Not onelye hath it not ouerthowne it , but stayed it vppe as with winges ; not onelie hath it not diminished , but increased ; not quenched , but more and more kindled your studie . The common place of dayly assemblies , is emptie ; but the Church is filled , the one is a matter of mourning and lamentation ; the other is an occasion of ioy and spirituall gladnesse . 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 , Gal. 4.26 . and streight-way shee will comfort thee with the multitude of her owne children : and shee will shewe thee a perfect and diuine companie of brethren , and will driue away all heauinesse . Verily , wee dwelling as it were in desart places , doo desire to see men in the Cittie ; but fleeing vnto the Church , we are pressed with a multitude . And as when the Sea floweth fiercely , and rageth extreamelie with manie stormes , feare constraineth all men to flie vnto the hauen : 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 : and doo binde the members togither among themselues , with the bonde of Charitie . Let vs therefore giue thankes to God also for these benefites , that wee haue reaped such commoditie by tribulation , and for that wee haue receyued so great profite by temptation . Except there bee temptation , there is no Crowne : except there bee conflicts , there be no rewards : without studie , there is no honour ; without tribulation , no mitigation of griefe ; without Winter , no Sommer . And this wee may see , not onely in men , but in the verie seedes . For these it behooueth that there bee much raine , much breaking out of clouds , and lastly much ice : if the sprowting eare shall kindlie spring vppe , and when seede tyme is , then also is the time of raine .

Seeing then that nowe in like manner the Winter of our soules and not of the Ayre , is imminent ; Let vs also sowe in this Winter , that wee may reape in Sommer ; Let vs sowe teares , that wee may reape ioye . This is not my speech , Psal. 126.6 but the denunciation of the Prophette . They that sowe in Teares , shall reape in ioy . A shower of raine falling , dooth not make the Seedes so to braunch and growe vppe , as the shower of teares that falleth dooth stirre vppe thee seede of godlinesse , and maketh it to spreade foorth his braunches .

This shower cleanseth the soule , watereth the minde , and causeth the braunches of doctrine in short time to come forth . Therefore it is needfull to cut a deepe furrowe , for so also hath the Prophet admonished vs , Iere. 4. saying : Breake vppe your fallowe grounde , and sowe not among Thornes . Therefore , as hee that setteth in the Plough downewarde , openeth the earth , preparing a safe keeping for the seedes , least when they be throwne abroade , they shoulde remaine on the vppermost parte of the grounde : but that they should bee conueyed into the verie bosome of the earth , and safelie take roote : so also it is necessarie for vs to doo , and vsing tribulation as a Plough , to cutte vnto the bottome of the heart . For this dooth another Prophette admonish vs , saying ; Ioel. 2. Rent your hearts , and not your Garments . Let vs therefore rent our heartes : so that if there bee any deceyuable weede , and wicked cogitation in vs , wee may pull it vppe by the roote , and make our grounde pure and cleane with the Seedes of godlinesse : For except wee nowe make readie our ground , except wee sow now , except we now powre foorth teares , when tribulation and fasting is present ; 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 . For ease and pleasure are woont to bring men into slouthfulnesse ; as tribulation is the meane to drawe men vnto study , and to conuert the mind which wandereth , and is outwardly occupied about many things . Therefore let vs not be greeued at this dolefull sadnesse , but let vs giue thanks vnto God , for of tribulation commeth much gaine . For when the husbandman also soweth the seedes that hee with much labour hath gathered together : one that is ignorant and without skill will wonder at it , and perhaps will say within himself , what doth this man now at the last ? he scattereth abroad the seedes which he hath gathered together , neither doth hee scatter them onely , but doth mingle them in the earth with much care , that they cannot easily bee gathered together . 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 : and this man seeing the lightnings and glitterings appeare , wil be troubled and dismaid . But as for the husbandman it is not so with him , but he reioyceth and is glad , when he beholdeth the winter : for he respecteth not the things present , but he beholdeth the things that are to come : he hath no respect to the lightnings , but hee counteth his sheafes : he respecteth not the putrifying seedes , but the springing eares of corne : he regardeth not the great showers , but the pleasant winnowing of his corn vpon the floor . In like manner let vs behold not the present tribulation or sorrow , but the profitte that springeth of it , and the fruite that groweth of it : let vs expect the store chest and the handfulles . For if wee be vigilant , wee may gather of this time much fruit , and may fill the store-house of our mind . If wee watch , wee shall not onely suffer no grieuance , but also we shall receiue innumerable store of good things : 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 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 , or if it fal into the furnace , it appeareth again more bright : but clay and grasse if it happen them to be mixed in the water , the one rotteth , and the other is dissolued : or if the one falleth into the fire , it is dryed , and the other is burnt : so also it is with the righteous man and the sinner : the righteous man whether hee enioy rest , remayneth bright and cleare , as gold drenched in the water : or whether hee fall by temptation , hee becommeth more bright , euen as gold tryed in the fire . But the sinfull man , whether he obtain ease , is dissolued and consumed as the grasse and clay abiding in the water : or whether he suffer temptation hee is burnt vp and destroyed as the clay and grasse in the fire . 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 : 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 . For not the nature of temptations , but the sluggishnes of them that are tempted , is wont to cause the ruine . Therefore , if thou wilt bee glad , and enioy both ease and pleasure , neither seeke pleasure nor ease , but seeke to haue thy soule full of patitince , & able to indure and suffer afflictions . If thou hast not this gift , temptation shall not only conuince thee , but also ease shall destroy thee , and cast thee downe the more . And that not the inuasion of greeuous casualties , but the vntowardnesse of our minds doth subuert our saluation : heare what Christ sayth : Whosoeuer heareth of mee these words , and dooth them , Mat. 7.24.25.26.27 shall be likened vnto a wise man , which hath builded his house vpon a Rocke , and the raine fell , and the flouds came , and the winds blew , and beate vppon that house , and it fell not , for it was grounded vpon a Rocke . 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 , and the raine fell , and the flouds came , and the winds blew , and beate vppon that House , and it fell , and the fall thereof was great . Thou seest that not the assaults of temptations , but the foolishnesse of the Builders caused the ruine : for there was raine , and here raine : there were floudes , and heere were flouds , and there was inuasion of windes , and heere was the like : And that man builded , and this man builded , and the building was all one , and the tryalles all one , but they had not all one ende , because they had not both one foundation . For the nature of the tryalles caused not the fall , but the follie of the builder : or else the House that was builded vppon the Rocke must also haue fallen : but nowe that House suffered no such ouerthrow . 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 . So in like maner did Iob build his soule . The raine discended , Iob 1. for the fire fell from heauen , and consumed all his heards of cattell . 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 ; another telling him of the death of his Children . The windes blewe , that is , the bitter wordes of his wife , Curse GOD ( sayth shee ) and die . And yet his house fell not , his soule was not vndermyned . This Righteous man did not blaspheme , but gaue thankes vnto God , saying : The Lorde gaue , and the Lorde hath taken away : euen as it pleased the Lord so also is it come to passe : blessed be the name of the Lord . Seest thou not that not the nature of temptations , but the slacknesse of the slothfull is wont to cause the ouerthrow . 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 : Tribulation bringeth foorth patience , and patience experience , and experience hope . And as the violence of windes happening , and tossing the strong trees too and fro , doth not plucke them vp , but maketh them more strong and firme by those inuasions : so in like maner do the assaults of temptations & tribulations , not ouerthrow the soule that is holy and liueth godly , but also do prepare the same vnto greater patience , as they made blessed Iob more famous & renowmed . And now verily a man is angrie with vs ; a man subiect to the same punishments , and hauing the like soule , and we are afraied ; but then the malignant and cruell Diuell was angrie : neither was he only angrie , but he practised all maner of craftes , and applied all his subtiltie ; 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 wee are dead with feare : but then when Iob was assaulted , the Diuell bestirred him , who is neuer reconciled to the nature of men : 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 . What excuse then , or what pardon shal we haue , which cannot beare the temptation of man : 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 , and let vs by these speeches exhort our selues ; for yee your selues are witnesses , and our owne consciences also , what great profit we haue had by this temptation and triall . For , by meanes hereof , the loose liuer is become modest : the bolde and venturous person is become more gentle : the slouthful person more stucious : they that neuer sawe the Church , but spent whole daies in beholding playes vpon the stages , doo nowe abide all day in the Church . 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 . 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 , while Religion increaseth in vs by anguish . For God is able this day to release vs from all our heauie afflictions ; but vntill hee see vs purged , vntil he see our conuersion accomplished , & our repentance firme and stable , he will not dissolue our tribulation . For the Goldsmith vntil he see the gold well purified , dooth not draw it out of the forge ; 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 . And as hee that playeth vpon a Harpe , neither stretcheth the string too much , least hee breake it , neither slacketh it out of measure , least hee hurt the consent of the harmonie : 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 : for hee suffereth vs not to enioy continuall ease , least wee shoulde become more slouthfull : and againe , he suffereth vs not to bee in continuall trouble , least we should vtterlie fall or dispaire . Therefore let vs leaue the time of releasing our griefs vnto him , and let vs onely liue in holinesse . 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 he hath a more ready will to quench this burning flame , then thou thy selfe hast , but he expecteth thy saluation . Therefore as tribulation commeth of ease , so also it is expedient , after trouble to look for ease , and mittigation of our griefes . For neither is it alway winter , nor alway sommer , nor alway stormes , nor alway calme weather ; nor alway night , nor alway day ; so neither shall wee alway haue tribulation , but there shall bee a mittigation , if we alway giue thankes vnto God in trouble . Dan. 3 For the three children were cast into the burning Ouen : and yet for all that , they forgat not to stand in their Religion : neither did the fire make them afrayed , but sitting in the Fornace as in a Chamber , and feeling no greefe , being circumspectly compassed bout with fire , they powred out those holye prayers which they made . Therfore the fire became vnto them as a wall , the flame a garment , and the ouen a fountane ; and the fire receiuing them bound , made them loose . It receiued their bodies which were mortall , and abstained from them as if they had beene immortall : 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 flame loosed them that were bound ; and againe the flame was ouercome of them that were bound . For the religion of the yong men did change the nature of things . 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 . It quenched not the fire , but made it to bee without force , while it burned . And that which is wonderfull , and may make vs astonied : this was not done only in their bodies which were holy : but also in their garments , Act 9.11 12 Act. 5.15.16 and shooes . And as in the Apostles , the raiment of Paul did expel sicknesses , and diuels : and the shadow of Peter did driue away death : so likewise here , the shooes of the children quenched the power of the fire . I know not in what maner I should declare it . The miracle exceedeth all declaration that can be , by wordes . For the force of the fire was quenched , and it was not quenched : for when it was occupied about the bodies of those saints , it was quenched , and when it shuld breake their bonds in sunder , it was not quenched : therefore it brake their fetters , and yet it touched not so much as their Ancles . Thou seest what a neare connection there was : 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 . The tyrant bound them , and the flame loosed them : that thou maist learne both what was the crueltie of that barbarous man , and also the obedience of the Element . But for what cause did he bind them to cast them into the fire ? That the miracle might be the greater , that the signe might bee the more wonderful , that thou shouldest not thincke , that the thinges which were seene , were a deceyuing of the eyes : for except that that fire had beene fire , it had not taken awaye their bondes : and ( that which is a farre greater thing ) it had not deuoured those Souldiours which sate without : But nowe the fire shewed his violence to those that were without : and obedience to those who were within . 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 : not willingly indeede , but the wisdome and prouidence of God vsing his owne weapons and crafts vpon his owne head . Which thing also here came to passe . 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 , nor that they should be giuen vnto beastes : nor that they should be punished by any other such meanes : but he counselled him , that they should bee cast into the fire ; to the ende that not so much as the reliques of those Saints might remaine , their bodies being consumed , & the ashes of them mixed with the ashes of sticks and fuell . But God vsed this meane to the destruction of the diuels wickednesse . And after the same maner ( as I shall presently declare ) among the Persians the fire is supposed to bee God , & the barbarous people also which do now inhabite that countrey , do worship the same with much honor . 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 , before the eyes of all them that truely worshipped him : willing to perswade them by those his works , that the Gods of the Gentiles doo not onely stand in feare of God , but also they feare the seruants of God . And consider the Crowne of victorie formed by contraries , and the enemies themselues which were made witnesses of the victorie . For ( saith the Prophet ) Nabuchodonosor the king sent foorth to gather togither the nobles , the rulers & dukes , the iudges , the Princes , the counsellers , and officers , and all the gouernours of the prouinces , that they should come to the dedication of the new image : & they were all assembled together . The enemie compelleth the beholders , and gathereth them together to the sight : he bestoweth diligence , & a Theater , not of common persons , not of certaine priuate men , but of all the honourable , and of all the Magistrates , that there might also bee witnesse woorthie of credit among many . They that were called came to see one sight , and when they behelde other sights , they went all away . They came to worship the Image , and when they saw what had happened , they scorned the Image , and departed wondering at the power of God , by the miracle shewed in these children . And behold where he had set this stage , not in the citie , nor in any seuerall coast , 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 . And an Herald passed by , and cryed aloude , Be it knowne to you , O ye people , nations , and languages , that when ye heare the sound of the trumpet , pipe , & harpe , the dulcimer , the psaltery and simphonie , 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 . Thou seest what hard conflicts were prepared , and how many necessities of subtile practises they had , and what a deepe gulfe and downefall there was on both sides . But be not thou afraide : 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 to this ende were there so many consents of instruments of musicke : and to this ende was the hot burning furnace , that both plesure and feare might take place in the hearts of the standers by . 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 of higher conceit then these subtile practises ? let the sight of the flaming fire terrifie him , and strike him amazed . And inded there was both feare & pleasure : pleasure priuily entring into their eares , and feare secretly pearcing through their eyes into their soules : but none of these things did daunt the noble courage of those yong men : but as they were cast into the fire , and did ouercome the flame , so they laughed to scorne all concupiscence and sorrowfull perplexitie . For the diuell had prepared al these things for them : 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 . And after that , they all fell downe and were ouercome : then these Children were brought forth alone into the middest of the throng , that so the victorie also might bee more famous : for that they among so great a multitude , should get the victorie , and be publikely extolled with commendation . 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 : 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 . They sayde not within themselues any such thing , as many are accustomed to say . If wee indeede should bee the first that should worshippe the Image , that should be a sinne in vs : 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 , when they beheld the ouerthrowes of so many Tyrants . But consider thou with me the malignant disposition of those that accused them , & how lewdly and howe bitterly they accused them . 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 , but also they called to minde their honour and dignitie : and that they might kindle the kings displeasure against them , this they alleaged . Thou , O King , hast made our princes as it were slanes , without any citie , and captiues : but these men do staine with dishonour , this so great honour , and do behaue themselues proudly against him who hath aduanced them vnto honor : therfore say they , these Iewes whom thou hast sette ouer the prouince of the countrey of Babell , haue not obeyed thy decree , and they will not serue thy goddes . Their accusation was a great commendation , and the crimes obiected against them doo turne to their praiers , euen the enenemies themselues bearing vndoubted record . But what doth the king ? he commanded them to bee brought forth into the middest of the assemblie , to the intent hee might terrifie them on euerie side . 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 : not the sight of the fire : not the noyse of the trumpet sounding : nor al they that did cast them into the fire : 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 ; O King , wee will not serue thy Gods , nor worshippe the golden Image which thou hast set vp . 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 : although the men of warre do lay waite for vs , although the enuie of the enimies do afflict vs ; though there bee captiuitie , and berefting of children , although there bee fire , although there be a furnace , and an innumerable sort of euils : yet nothing can dismay or terrifie the righteous man . 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 , 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 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 ; if they had not bin captiues , we had not learned their noblenesse of minde . Except they had fallen from their countrey here beneath , we had not knowne their vertue to be from the heauenly Citie aboue : 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 . Therfore if thou also haue him bountiful and kind vnto thee , although thou fall into a furnace , dispayre not . Likewise if he be angrie , although thou be in Paradise , presume not . For Adam was in Paradise : and after that he prouoked God to wrath , Paradise did nothing at all profitte him . These young men were in the furnace , & for that they behaued themselues wel , the fire did not hurt them . 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 : although without comparison , Paradise was the better & more excellent place . But the vertue of the place did nothing profit him that dwelt in it , after that hee had betrayed himselfe : as also the vilenesse of the place did not hurt him , that was fortified on euerie side with vertue . Lette vs also likewise arme our selues with vertue : For whether the penaltie of our money be inflicted vppon vs , or whether death be imminent , yet no man can take away godlinesse : and hauing that , we are more happie then all others . For this hath Christ also commaunded vs , saying ; Mat. 10.16 . Be ye wise therefore as serpents . For as the serpent thrusteth foorth the other partes of his body , that hee may saue his head : so likewise do thou , whether thou be to loose thy money , or thy bodie , or this present life , or all things beside , to the ende that thou maist preserue godlinesse : bee not sorrowfull , for if thou depart hence hauing godlinesse , God will render again al things vnto thee with greater excellencie : he wil both restore thy bodie againe with greater glorie , and in steede of thy money hee wil giue thee such goods , as do surmount all the power of reason to esteeme of . For Iob sate naked vppon the dung-hill , leading a life more greeuous than a number of deaths : but because hee reiected not godlinesse , all his goods which he had at the first , were restored vnto him with greater aboundance : the health and comely hue of his bodie , the whole companie of his children , and al his possessions ; & that which is the greatest thing of all , the glorious crowne of patience was giuen vnto him . For as it happeneth in trees , if a man take away the fruit with the leaues , and cut off all the boughs , yet if the roote remaineth , the whole tree springeth vp againe with greater comlinesse . So is it also with vs , if the roote of godlinesse remaine in vs , though our riches be taken away , and our bodies corrupted or destroyed ; yet all things shall returne againe vnto vs with greater glorie . Therefore casting away all sorrowfull anguish of the soule , and superfluous care , let vs returne again vnto our selues : let vs garnish our bodyes and soules with the ornament of vertue , making the members of our bodies weapons of righteousnesse , and not of sinne . 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 the meditation of filthie words . For by the grace of God assisting vs , we may make euerie one of our members instruments of righteousnesse : as they whom grace do not preuent , do make their members instruments of wickednes . Heare therfore how some haue made their tongues weapons of sinne , and how some haue made them weapons of righteousnesse . The Prophet Dauid saith of some , Psal. 57.5 . Psal. 45.2 . Their tongue is a sharpe sword : but of himselfe he saith , My tongue is the pen of a readie writer . The tongue of the one wrote death : the other did write the law of God . Therfore the tongue of the one was a sword , and the tongue of the other a penne : not in respect of their owne nature , but in regarde of the disposition of those that vsed them . For the nature of the tongue both of the one party and of the other , was all one , but they had not both one operation . And again , the like we may see concerning the mouth , for some had their mouth full of filthie corruption and wickednes , therfore the prophet accusing them , said , Psal. 10.7 . Their mouth is full of cursing & bitternes . But his mouth was otherwise inclined : Psal 49.3 . therfore he saith , My mouth shal speake of wisedom , and my hart shal muse of vnderstanding . Again , some had hands full of wickednes , & blaming them he said , Iniquitie is in their hands , Psal. 26.10 : and their right hand is ful of gifts : but he had his hands cheifly accustomed to nothing else , but to be lifted vp toward heauen : and therfore he also speaking of them saith , Psal. 141.2 . Let the lifting vp of my hands be an euening sacrifice . And the like we may see in the hart , for their hart was vain , but his heart was true and vpright . Therefore hee saith of them , Psal. 5.9 . Psal. 45.1 . Their heart is foule and vain : but of his own heart he saith , My heart is inditing of a good matter . And againe a man may see the like example concerning the hearing , for some had such a kinde of hearing as beastes haue : that is to say , a fierce and impatient hearing : and reproouing them hee saith . Psal. 58.4 . They are like the deafe Adder that stoppeth her eares . But his hearing was a receptacle of the words of God , and this he declared , saying : I will incline mine eare vnto the Parable , Psal. 19.4 . and shew my darke speech vpon the harp . Therfore seeing that we know these things , let vs arme our selues on euerie side with vertue , & so we shal escape the wrath of God . And lette vs make our bodily members weapons of righteousnesse , and let vs teach our eyes , and our mouthes , and our hands , and our feete , & our heart , and our tongue , and all our body to bee conformable vnto vertue . And let vs remember those three precepts , whereof I spake vnto you in the former Sermon , desiring you that yee beare enimitie to no man , 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 . And of these two first precepts , we shall intreate at an other time : but all this present weeke , wee will speake vnto you as touching swearing , beginning at the easier precept . 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 , and to aduertise and marke one another , requiring an account of our selues , and rehearsing the punishments that we deserue , for the the things which wee haue forgotten to obserue . 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 : not like as it was yesterday , but lette our diet be changed , and more moderate . Can any of vs now say , that this day hee hath changed his life , as he hath changed his table ? that he hath changed his wicked custome of sinning , as hee hath changed his diet ? else what shall our fasting profit vs ? Therefore I exhort you , 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 so to proceede and per seuere in obedience . And as there bee some that enuie others in fasting , & doo wonderfully contend about abstaining from meats : and some do passe two whole daies fasting , and other some excluding from their table , not only the vse of wine & oyle , but also euerie kind of dish , do passe the whole time of Lent , vsing only bread and water : so let vs also contend , to chase away the hurtfull showers of swearing , and to banish that vngodly custome from vs : for this is more profitable then al fasting : this is more commodious then al straightnesse of liuing . And the care that we haue about abstaining from meates , lette vs employ it about refraining from swearing : for we shall incur the crime of extreme follie , if wee haue no regard to shunne the things that are forbidden vs , & apply al our study about things indifferent . For to eate our meate is a thing not forbidden : but to swear we are forbidden . Dare we then abstaining from things granted , commit things that are forbidden ? Therefore of charitie I exhort you , to make some change of your euill life , & vpon this exhortation , to shew a beginning hereof in yourselues . For if wee shall accomplish this present fast with so great care , putting this in effect , namely that this weeke we wil not sweare , and the weeke next insuing , to extinguish wrath and enuie , & the next week after , vtterly to root out backbiting and euill speaking , and then after that , amending other faults & abuses : so going forward the right way , we shall by little & little come to the high degree of vertue , & shal escape this present danger , and shall pacifie the Lord our God : and the multitude shal come againe vnto vs into the Citie . 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 , nor to any vaine refuge or flying away , but vnto godlines of mind , good disposition , and vertuous inclination . And thus directing our liues in the feare of God , we shall both enioy these temporal good things , and also those eternall and vnspeakeable ioyes of heauen . Of the which ioyes , God grant that wee all may be made woorthie , by the grace and bountifulnesse of our Lord Iesus Christ : 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 .