or anie other vtensile cause and procure them to be slightiie wrought that although the price of them be verie hie yet they may soone fret out weare awaie and doo little seruice Art thou a maister and hast a retinue of seruants to maintaine thine occupieng Vse their stocks to thy benefit and defraud them of some part or parcell thereof vpon some craftie deuise of charging them with vntruth dishonestie in their seruice A thousand subtilties there be O man which thou maiest vse with safetie of conscience to the inriching of thy selfe if thou wilt marke the trade of the world Furthermore art thou a tall felowe of thy hands a keeper of companie and hast béene brought vp all thy life time in dooing nothing towards the getting of thy liuing I will teach thée how to shift and maintaine thy selfe like a Gentleman Séeke acquaintance of such as vse the sea and learne to be skilfull in nauigation when thou art become expert therein put this into the heads of thy confederates to practise piracie for that is a thing which manie haue venturouslie taken in hand and in short space growne maruellous rich It that faile thée and can not be so conuenientlie compassed thou shalt find enow to take thy part on land with whom thou maiest ioine in societie get manie a good bootie Doo this and I warrant thée lacke no liuing 3 A praier against the former vice O Almightie God forsomuch as it is thy heauenlie will and diuine pleasure that we should like louing and obedient children like relenting and buxsome creatures imitate and followe thee in holines and purenes of life which we are sure then most speciallie to doo when with our vttermost indeuour we applie our selues in thought word and deed to obserue thy commandements purge our affections we praie thee and trie them seuentie seuen times by the purifieng fire of thy sanctifieng spirit We knowe this for a truth that except we resemble thee in qualitie according to thy sonne our Sauiours admonition exhorting vs to be perfect and holie as thou our father art perfect holie there is no hope that we shall attaine to that incorruptible fruit of our heauenlie calling And therefore good Lord let thy grace burne brightlie before vs like a lampe replenished with fresh oile that we seeing our waie may so order our steps in this troublesome trauell of ours in this wicked world as thou thereby maist be magnified The verie instinct of nature teacheth vs ô Lord besides thy commandement which bindeth vs that we should doo to our brethren as we would they should doo vnto vs that no man should abuse the grace of his calling by craftie circumuention to procure his priuate profit or by anie sinister and indirect dealing to the detriment and hinderance of another a fault too too common in this our age but that contrariwise we should beare one anothers burden in charitie and Christian brotherhood Which lawe of nature neuertheles being neglected and thy precept tending to the same effect not regarded we beseech thee notwithstanding to winke awhile at the follie of men to beare with their infirmities and to mealt their frosen harts with the thawing heate of thy feruent spirit that being ashamed of abusing their vocation and trembling at thy displeasure they may praie for grace to amend all that is amisse through Iesus Christ our Lord and Sauiour Amen 1 S. BARNARDS golden sentence of the vertue following WILT thou learne ô man how to vse true and plaine dealing I will tell thee what thou must doo First see to thine inward eie that it be single indeed whereto I thinke two things verie necessarie namelie charitie in the intent and truth in making thy choise For if thou loue that which is good and choose not that which is true thou hast a zeale of God but not according to knowledge and I wot not how in the iudgement of truth plaine dealing and double dealing may stand togither Christ the truth it selfe being disposed to traine his disciples to true plaine dealing willeth them to be wise like serpents and harmeles as dooues He setteth wisedome before plaine dealing without the which he knew well inough none could be a true plaine dealer How then shall the eie be single indeed with the ignorance of truth It is euident therefore that this praise-woorthie plaine dealing commended of Christ is not without these two good properties namelie well willing and wisedome that the eie to wit of the hart might not onlie be godlie and so vtterlie vnwilling to deceiue but also warie as not able to be deceiued Furthermore as these two properties make the eie single namelie the loue of that which is good and the knowledge of that which is true euen so these two contraries make the eie euill to wit blindnes or ignorance which hindereth the knowledge of the truth and frowardnes or wilfulnes which causeth a man to loue iniquitie and wickednes 2 The REPVLSE giuen by VPRIGHTNES and plaine dealing O Man it is much better to be poore and not able to giue anie thing at all than to indamage or hurt thy freend thy neighbour or thy brother by robberie or subtiltie For he which vniustlie taketh awaie another mans goods and liueth vpon the spoile he shutteth the gates of the kingdome of heauen against himselfe Héerevpon that profound Preacher of the Gentiles reprooueth certaine of the Corinthians his hearers saieng There is vtterlie a fault among you because you go to lawe one with another Why rather do ye not put vp wrong Why rather doo yée not suffer harme Nay yée your selues doo wrong and doo harme and that to your bréethren Knowe ye not that the vnrighteous shall not inherit the kingdome of God The same Apostle reckoning vp a rabble of filthie sinners that are excluded from comming to Gods kingdom addeth these in the number saieng Neither théeus nor extortioners shall possesse the kingdome of heauen Againe in another place by waie of exhortation he teacheth thée a lesson O man which if thou wilt learne it shall doo thée great good namelie that whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of honest report those things doo and the God of peace shall be with thée This God of peace preciselie forbiddeth theft saieng Thou shalt not steale And Christ Iesus the sauiour of thy soule speaketh thus vnto thée Loue thy neighbour as thy selfe To the same effect the Apostle giueth thée counsell to put off the old man with his works in the number wherof euill concupiscence couetousnes are reckoned The last precept giuen in that place is to doo that hartilie which we doo as vnto God not to men wherevpon he inferreth this sentence He that doeth wrong shall receiue for the wrong which he hath done The same Apostle giueth this wholesome aduise to the Colossians To doo their owne busines and to
Pharisies louing challenging the highest and chiefest seates in synagogues and delighting to bee reuerenced in frequented places a bitter wo was denounced by thy sonne Whereby we are taught in what contempt thou hast this vile vice of vaine-glorie O giue vs grace therfore we hartilie beseech thee not only to learne but also to folowe the good wholsome counsell of thine Apostle S. Paule exhorting vs not to be desirous of vain-glorie prouoking one another and enuieng another For if anie man seeme to himselfe that he is somwhat when he is nothing he deceiueth himselfe in his imagination Grant this we humblie beseech thee for Iesus Christs sake our onlie mediator aduocate Amen 1 S. BARNARDS golden sentence of the vertue following THe FEARE of GOD is the water of wholesome wisedome the well of life and the beginning of knowledge excellentlie refreshing the soule boiling in noisome desires and able to quench all the firie darts of the enimie He which hath the feare of God alwaie before his eies his waies are beautifull his paths are peaceable his footsteps are vnmooueable Saie not ô man that he is wise who is puffed vp with his owne knowledge For the feare of God is the beginning of wisedome feare Gods iustice ô man feare his power feare his almightines and thou art wise enough bicause feare is wisdome Furthermore wisedome maketh wise as skilfulnes maketh skilfull riches rich valiantnes valiant c. 2 The REPVLSE giuen by the FEARE of GOD. O Man if thou doost anie good doo it in hope of euerlasting honor not of transitorie estimation of an heauenlie reward not of an earthlie recompense Hide and kéepe close that which thou doost as much as thou maist And it thou be not altogither able so to doo yet let thy will and mind be to haue it vnknowne so shall there be no rashnes in thée of anie vaunting what good déeds thou hast done neither shall it bée imputed vnto thée for a fault as time serueth to declare that which thou wast willing should bée alwaies kept secret Thus dooing thou shalt fulfill the twoo saiengs of our Sauiour Christ séeming contrarie to themselues In giuing almes let not thy left hand knowe what thy right hand dooth but let thine almes be in secret and thy Father which séeth in secret shall reward thée openlie Againe Let men sée your good works that they may glorifie your Father which is in heauen Take héed at anie hand that the saieng of our Sauiour to hypocrites agrée not with thée They doo all their works that they may be séene and praised of men Verely the cause that manie misdeedes which otherwise might be withstood are committed O Lord arme vs we humblie beseech thee that the whole course of our life directed thereby we may not miscarrie being assured that it is a welspring of life against the snares of death that who so is filled therwith shall continue sufficientlie fortified in the euill day that it is riches glorie life gladnes mirth and a crowne of ioie vnto them and that such as are guided thereby shall find fauour in the day of death perfect peace and euerlasting life which we beseech thee grant ô Father for thy sonnes sake Amen The third Combat 1 S. BARNARDS golden sentence of the vice insuing HYPOCRISIE is of this nature ô man that it seeketh after things vnaccustomed od singular and vnused to the intent it might spread abroad a zeale of it owne liking whose affection is estranged from Christ delighted with vaine commendations and praises The sorowe of hypocrisie is not in hart but in face hypocrisie is a sheepe in skin a fox in subtiltie and a wolfe in crueltie It would seeme good in shew and is nothing lesse in deed it would not bee thought euill and yet is starke naught in all points It is disguised with a pretended vizard of holines and innocencie that it might the more cunninglie deceiue the simple and drawe weaklings to commit sinne and wickednes 2 The ASSALT giuen by HYPOCRISIE or DISSIMVLATION O Man bicause thou dooest nothing in secret that is good and art known to be such a one as none is the better by thee least thou be hated detested of euerie bodie in all places it shall be good for thee to plaie the hypocrite to dissemble with God and the world Counterfet therefore thy selfe to be such a one abroad as thou art not at home a deuout almoner a godly protestant a zealous Gospeller and an vpright dealer in all thine affaires Make the world beléeue by outward shewes of good déeds as going to the Church frequenting of sermons dailie praier faire speaking kéeping companie with preachers and such like works of christianitie that thou art holie innocent harmelesse honest charitable mercifull though indéed thou be an incarnate diuell a blasphemer a whooremonger a slanderer a couetous miser an extortioner a vsurer and such like Thus shalt thou get credit abroad among men by counterfeting the yoong Saint and yet at home maist plaie the old diuell By this meanes manie haue come to promotion and therefore doo thou as they haue done for thine owne profit and preferment 3 A praier against the former vice O Almightie euerlasting God Father of our Lord IESVS Christ whose will and pleasure it is to be worshipped in spirit truth we beseech thee to roote out of our harts all hypocrisie and dissembled adoration of thy diuine Maiestie all counterfet seruice and pharisaicall deuotion which are vtter enimies to true Christianitie least presuming to offer such an vnclene and defiled sacrifice in thine holie temple we be adiudged with hypocrites to feele the endles torments of fire brimstone in the nethermost hell We knowe that it is not for vs to dallie with thee who knowest our inward thoughts to halt before thee who perceiuest our deuises to dissemble with thee who seest out secret imaginations knowing that the subtilest shift which we can vse and the closest conueiance that we can inuent lieth open before thee bare naked and vncouered For thou canst turne vs out of our cloke of hypocrisie and make vs appeare as we are euen to our owne rebuke and shame It is an expresse commandement set downe in thine holie word ô most mercifull Father that whatsoeuer we thinke saie or doo should sauour of singlenesse and vprightnes And therefore in giuing our almes thou teachest vs what rule we should obserue namelie that we should not doo as hypocrites doo who cause a trumpet to sound out their almes-deedes in the synagogues villages and frequented places where they bestowe their dole to the end that they might be honored of men In praieng also and in fasting it is thy will and pleasure that wee should shew a simplicitie plaine dealing all dissembling with thee ô God and the world set apart For though we may delude men by an extrinsecall kind of religiousnes and precisenes of life yet can wee not outreach the vniuersall
such a plaguie and pestilent infection what shall we think thereof if it be found in them that haue taken their fare-well of the world and bequeathed themselues wholie to the Lord To such speciallie are the words of our redéemer Christ directed in the Gospell whereby the sicknes of couetousnes might be cured Be yée not carefull saith our Sauiour what ye shall eate or what ye shall drink or what ye shall weare For after all these things doo the Gentiles séeke But first séeke the kingdome of God and the righteousnes therof and all these things shall be giuen you O blessed lsaeing void of care and woorthie to be imbraced For there is none liuing so frée from care as he which desireth to possesse nothing beside Christ For vnder the condition of this promise he is allowed to haue all such necessaries as he dooth lacke As S. Paule the poore and yet rich Apostle saith As hauing nothing and yet possessing all things All things not for superfluitie but for necessitie as he prooueth in these words Hauing food and raiment let vs be therewith content But thou wilt saie peraduenture O man It is requisite that religious and godlie men should haue more in possession riches I meane and other vtensiles than other priuate housholders considering that they bestowe them better than the common people in reléeuing the poore néedie members of Christ Iesu and such like works of charitie I allow thy saieng O man but yet to pull vp couetousnes by the hard rootes as well out of the harts of the one as the other I refer all estates to the example of Lots wife to terrifie them from setting their minds vpon such a vile sinne Shée departing from among the Sodamites and forbidden to looke backe was turned into a piller of salt and so gaue vp the ghost bicause she did not as she was inioined by commandement Wherevpon Christ giuing a watch-word to beware of the like saith No man putting his hand to the plough and looking behind him is fit for the kingdome of heauen To the same effect S. Peter vseth these words Better were it for such neuer to haue knowne the waie of righteousnes than after the knowledge thereof to be turned from that which was deliuered them by an holie commandement Vnto these men agréeth the old and not so old as true prouerbe A dog returning to his vomit a sow to walowe in the mire The nature of this disease of cocouetousnes is such that the readiest and spéediest waie to ouercome and killir is continuallie to thinke vpon death and euerie minute of an houre to consider what shall be the state of a man verie shortlie after he is laid in his graue This was alwaies fixed fast and déeplie grauen in his memorie that vttered this sentence Man is but corruption and the sonne of man but a woorme This was neuer out of his mind who said whatsoeuer thou takest in hand remember the end thou shalt neuer doo amisse To what purpose then dooth the couetous worldling gather goodes They will stand him in no stead in the daie of wrath Harken O man to the voice of Iob Naked came I out of my mothers wombe and naked shall I go thither againe Listen also to the words of the Apostle we brought nothing into this world neither can we carrie anie thing out of the same 3 A praier for the former vertue O Eternall and immortall God we beseech thee that the life of thy deerlie beloued sonne and his disciples during the time of their soiourning in this earth the verie inne of iniquitie may be prouocations vnto vs to spend the remnant of our flitting age in singlenes of hart innocencie and all vertuous conuersations that hauing before our eies such liuelie examples of godlines we may declare in our deeds a fruitfull imitation of them before the face of all men And bicause it is a true saieng of thy seruant S. Iames that Whosoeuer is a friend to this world is an enimie to God and that of S. Iohn that The whole world is set vpon mischiefe and that of thy Sonne Iesus Christ that The world knoweth thee not neither can receiue the spirit of truth which is the holie Ghost therefore wee most humblie craue this at thy hand ô heauenlie Father that it will please thee to bestowe vpon vs a due portion of thy grace whereby we may growe into a great contempt of the world and a bitter detestation and lothing of the vaine delights thervpon depending following herein the example of thine Apostle Saint Paule who counted the things that were vantage vnto him meere losse for Christs sake yea all things but losse for the excellent knowledge sake of Christ Iesus for whom he esteemed all things little woorth yea he iudged them no better than doong that he might win Christ And although the necessities of this life be so vrgent and manifold that oftentimes the world allureth vs vnto hir loue yet vouchsafe vs of thy mercie the light of sound iudgement and reason that we may hang wholie vpon thy prouidence and vse this world as if we vsed it not knowing that thy sonne our Sauiour and redeemer descended from heauen into the earth was crucified dead buried rose againe and ascended into heauen to the intent that he might deliuer and set vs free from this present wicked world than whom we haue not a deadlier enimie to the saluation of our soules Heare vs for thy mercie sake Amen The fourth Section and 16. Combat 1 S. BARNARDS golden sentence of the vice insuing WHAT is a hard hart A hard hart is that onlie which feareth not it selfe bicause it feeleth not it selfe It is euen that which is not pricked with remorse touched with pitie mooued with intreating warned by instruction stirred with threatening but woorse by correction It is vnwilling to doo good vnthankfull for benefits receiued vnfaithfull in keeping counsell cruell in giuing iudgement shameles in committing filthines desperate in dangers rude in mens affairs rash in Gods matters forgetting things past neglecting things present not foreseeing things to come As for vncharitablenes it is void of all pitie it neither clotheth the naked lodgeth the houseles feedeth the hungrie refresheth the thirstie comforteth the sorowfull instructeth the simple forgiueth iniuries forbeareth vengeance or exerciseth so much as one worke of mercie or compassion And therfore wo to the hard-harted wo to the vncharitable For as they haue sowne so shall they reape 2 The ASSALT giuen by hardnes of hart or VNCHARITABLENES O Man it is good thou wert wise and sparing niggardlie and sauing Manie are mooued with mercie at the complaints of the poore and miserable some are pitifull to prisoners some to spitties or hospitals some to schooles and vniuersities some to societies or corporations which reléefe they themselues lacke before they die and learne euen with gréefe of hart what a follie it is to giue a thing which they themselues once had and might
and wicked the holie scripture giuing authoritie héerevnto and saieng Where much babbling is there must néeds be offence I grant O man that among innumerable words and infinite talke such héed may be taken that filthie and dishonest spéeches may be well enough auoided but I praie thee tell mée is it possible to vse no idle vaine and vnprofitable words whereof we are forewarned to render an accompt Examine thy selfe and determine of the matter accordinglie Of thy words thou shalt be iustified and of thy words thou shalt be condemned saith the scripture Now iudge if thou hadst not néed set a hatch before thy tongue that thou offend not in the same The wise king Salomon reputeth that man discréet which hideth his knowledge and maketh no vaunt thereof contrariwise he termeth him a foole that is blabbing manie things without discretion or iudgement In much babbling O man there cannot choose but be great abuse and the danger of the tongue is so pestilent that it had néed to be preuented by prudence grauitie and sobernes He that kéepeth his mouth kéepeth his life but who so rashlie openeth his lips destroieth himselfe What a heauie case is this that destruction should depend vpon the tongue and yet O man thou wilt not leaue thy vaine babbling Who so kéepeth his mouth and his tongue the same kéepeth his soule from troubles In this sentence Salomon commendeth silence and condemneth much babbling the one necessarie and fruitfull the other néedles and hurtfull To conclude in speaking thou must vse a measure yea sometimes it is good for thée to forbeare profitable spéeches according to the example of the Psalmist I kept silence yea euen from good words It should séeme by sundrie spéeches of the same blessed Prophet Dauid that by much babbling which is the peculiar exercise of the tongue great mischiefe doth grow For not all in vaine he saith thus I said I will take héed to my waies that I offend not in my tongue I will kéepe my mouth as it were with a bridle Doo thine endeuour O man after his example to temper thy tongue so shalt thou bée sure to be found blameles of that vice whereof thou art giltie 3 A praier for the former vertue O Wel-spring of all vertue teach vs how to frame our speech communication to the glorie of thy name the benefit of our brethren the comfort of our owne soules wishing rather with silence to shew some point of wisdome than by rash talke and much babling to declare our doltish follie And forsomuch as we are taught by the mouth of Salomon that a word spoken conuenientlie and as iust occasion mooueth is like apples of gold with pictures of siluer therby commending silence vnto vs as a propertie praise-woorthie in the prudent which must be kept as time and place requireth we most humblie beseech thee of thy woonted clemencie and bountifulnes which neuer denied or withheld anie lawfull thing required of faithfull suters to chalke out before vs a readie waie to that sober silence which so often is commended in thy holie word and so seldome vsed in the world Lighten our harts and by the bright appearing of the sunne of knowledge disperse and driue away from the eies of our minds the mistie and palpable clouds of ignorance that we may haue our feete set in that right path which may conduct vs vnto him in whom we may learne a most notable and excellent lesson of silence euen Christ Iesus thy sonne who in all his sufferings passions and agonies in all the villanies reproches and contumelies of his enimies opened not his mouth gaue not twite for twite rebuke for rebuke checke for checke but like a sheepe before the shearer or as a lambe led to the slaughter put vp all these iniuries and gaue his aduersaries not one fowle word In him we see the singular silence which euerie Christian is bound in conscience to imitate and followe though not so exactlie bicause our Sauiour was not attainted with sin which poison hath infected our bodies and soules yet proportionablie according to that measure of grace which we haue reciued from aboue Guide vs therevnto ô mercifull Father by the illumination of thy spirit that framing our selues after the example of thy sonne the perfect paterne of all vertue both morall and intellectuall wee may please thine eternall Maiestie with our obedience wherein thou art more delighted than in anie burnt offering or fuming incense This and all other necessaries towards the leading of a godlie life grant vs for thy mercie sake Amen The xxij Combat 1 S. BARNARDS golden sentence of the vice insuing VNCLEANNES of life although it spring first of all in the hart yet it brancheth and shooteth out of euerie member of the bodie For the eies with wanton looking the tongue with vnchast talking the lips with dishonest kissing the hands with filthie touching the bodie with beastlie abusing and finallie euerie limme with committing wickednes is become vncleane and by that meanes the whole life of man is a meere muckhill of vncleannes Wilt thou then learne to reforme this offensiue mischiefe Marke what I saie and beare it in mind First of all labour thou to kill concupiscence which is a sore and a greeuous sinne yea such a sinne that it ouergroweth both the inward and outward man filling them so full of maladies and diseases that from the sole of the foote to the crowne of the head there is no sound place concupiscence causeth such an vniuersall infection A hard matter it is to intermedle therewith and to ouercome it neuertheles keepe thy bodie in temperance and sobernes and praie continuallie for the spirit of mortification 2 The ASSALT giuen by dishonestie and vncleannes of LIFE O Man as thou hast the lordship and dominion of all things committed and put into thy hands so it is thy part to take thy pleasure and harts delight euen to thy full satisfaction contentment What shouldest thou need to feare the forbidding of fornication and adulterie in the lawe I will tell thée God shewed himselfe too too seueare and vniust in giuing that commandement For is it possible to liue in such chastitie as is prescribed in scripture No man since the creation hath béene so honest and vpright of life but in consideration of his nature which is carnall and fleshlie hath béene assalted with concupiscence and lust Art thou more innocent than Lot He committed incest Art thou more holie than Dauid He offended in adulterie Art thou wiser than Salomon He transgressed with the multitude of his wiues and concubines Art thou stronger than Samson He was too féeble to encounter with his paramour So then thou séest O man that these men being mirrors of the world for the rarenes of their gifts and ornaments were notwithstanding subdued and ouercome with the spirit of iniquitie And therefore make it not a matter of such conscience to follow the lust of thine eie and to satisfie the desire
fruits of thy trées plentifull thresshing an abundant vintage quiet dwellings vniuersall peace sound sléepe victorie ouer thine enimies I will be thy God and thou shalt be my seruant On the other part if thou neglect the kéeping of the Lords lawe looke for none other reward but the contrarie cursses to these blessings And therefore O man if thou wilt liue in Gods fauour and auoid the heate of his wrath take héed how thou acquaintest thy soule with sin which stingeth vnto death if it obteine place to enter Not without great cause is vncleannes cried out against in the scripture and most horrible punishments denounced against it that thou mightest be terrified and become fearefull to fall into such a foule offence Doo but looke vpon the curssed waters which the adulterous woman in the time of Moses lawe was enioined to drinke whereby hir bellie most irkesomlie did swell and hir thigh rot as it hoong vpon hir bodie to declare that God is highlie displeased with such filthines An example of his indignation against his peculiar people thou maist sée in the scripture learne to detest all vncleannes speciallie that beastlines of the flesh The Israelites abiding in Sittim began to commit whooredome with the daughters of Moab wherevpon they grewe to be idolatrers and image-woorshippers contrarie to that which they were commanded What followed Were not all the heads of the people commanded to be hanged against the sunne And were not Zamrie the Israelite and Cosbie the Madianite both of them descended of honourable houses thrust through euen in the verie committing of carnall lust and vncleannes with the iaueling of Phinées the sonne of Eleazar If examples may withdrawe thée from dooing such wickednes thou hast store of them in the scripture if precepts and admonitions thou canst not so soone open Gods booke but thou shalt find plentie for thine instruction and learning If neither of these can worke with thée but that thou continuest at a staie O then wo be to thée O man for thou art sold ouer vnto sin and there is little or no hope of thy recouerie Consider the words of Sainct Paule and imprint them in thy memorie the same counsell that he gaue the Corinthians I giue thée not to be an idolatrer not to be a murmurer not to be lead by lust not to be a dronkard and to conclude not to be a fornicator or vncleane person The same Apostle else-where vseth words well worthie to be marked and remembred Knowe ye not saith he that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselues with man-kind nor théeues nor couetous nor dronkards nor reuilers nor extortioners shall inherit the kingdome of God Heere thou séest O man all vncleannes condemned Thou seest also how the workers of wickednes are rewarded And therefore followe the good aduise of the same Apostle to kéepe thy vessell pure in holines and by no meanes to make thy members the members of an harlot seing thy whole bodie is appointed to be the temple of the holie Ghost where he will not vouchsafe to dwell if thou sufferest the same to become filthie and vncleane 3 A praier for the former vertue O Father of mercie and God of all consolation we most humblie beseech thy diuine Maiestie to giue vs grace to take heed to our selues that wee exceede not the bounds of honestie nor keepe companie with such as are counted dishonest and lewd liuers by whose euill example all good inclination naturallie graffed in vs is choked godlie motions pliable to Christian purposes peruerted the whole course of our life corrupted our vertues blemished our vices cherished our bodies abused our soules defiled and thy glorious name dishonoured Powre into vs the spirit of chastitie which abounded in Ioseph which ouerflowed in Susan that being therewith harnessed as with complete armour wee may gainstand repell and award all the blowes of temptation sent from Satan the prince of this world to assault vs and with sundrie subtill and sugred assaies to circumuent and vndermine vs to the end we might by his malicious meanes pollute our vessels with the dregs of filthines which thou ô Father hast commanded vs to keepe holie and vndefiled for thy selfe to inhabit and dwell in Mortifie euerie member of vs both inward and outward with the sword of thy spirit which is thine eternall word whereby we may be sanctified and withdrawne from all kind of affections sauouring of vncleannes than which nothing is more odious and abhominable in thy sight and not like the Scribes and Pharises scowre and clense the outside of the cup or platter leauing the inside furd as it were with filthines but washing and wiping euen our verie hearts from euill thoughts our mouthes from lewd speech our eies from viewing vanitie and all the parts of our bodies from stinking nastines that being cleane within and without we may in due time approch to thee ô God and see thee face to face which grant we beseech thee for his sake whose bloud hath made vs cleane euen Iesus Christ thy beloued son and our blessed Sauiour Amen The xxiij Combat 1 S. BARNARDS golden sentence of the vice insuing LECHERIE or vncleane life is a mightie prince of the spirituall and inuisible Aegypt riding in a chariot or wagon of foure wheeles namelie bellie-cheere fleshlie lust costlie brauerie and drowsines This wagon is drawne with two horses the first prosperitie of life the second plentie of all things These two horses are ruled by two riders the first lasie idlenes the second faithlesse carelesnesse For plentie breedeth idlenes and according to the Scripture the prosperitie of fooles is their owne destruction for none other reason doubtles but bicause it maketh them secure and retchles insomuch that when they shall saie Peace peace all is well and there is no dread of danger then euen then shall they be ouertaken with a sudden ouerthrowe These two riders haue no spurres on their heeles nor whips in their hands nâ—r anie such like thing to driue the horses withall but in stead of them they vse a canopie to cast a shadowe and a fan to gather wind withall This canopie is dissimulation casting a shadowe against the scorching heate of cares For it is proper to a soft tender nice and delicate soule euen to dissemble and be ashamed of necessarie cares the parching heate whereof that they may not feele they hide themselues vnder the shrowd of dissimulation The fan is franknes or spend-all gathering the wind of flatterie For bawdie and lecherous persons are verie franke and free sparing for no cost and buieng wind for gold at the eares of flatterers This boiling lust of lecherie riseth of a wicked and lewd cause and trulie vnles it be presentlie quenched and quailed it will suddenlie ouerswaie all the bodie set it on fire and burne it At the first it tickleth the flesh a little with
therevnto To iustifie thy selfe O man the next way is to backbite speake ill of others that none may séeme so good as thy selfe Thou must saie that such a one is a common drunkard a craftie knaue a kéeper of another mans wife a haunter of harlots and if thou perceiue it will be for thy profit spare not thine owne sister or brother to call them by the names of naughtipackes that by reporting of them thus abroad they may growe in contempt and thou increase in credit Sticke not to backbite thy déerest friend if it may be for thine aduantage For to saie the woorst sometime bringeth no small commoditie and manie haue come to shame and reproch by standing to the truth 3 A praier against the former vice O Almightie euerlasting God gouernor of heauen and earth which hast punished euen from the beginning all such as hauing transgressed against thee sought notwithstanding to iustifie themselues by casting a cloud of excuse ouer their offences committed as namelie our great grandfather Adam who when he had done amis complained that the woman deceiued him and she coueting to be blamelesse turned the falt to the serpents subtiltie grant we beseech thee vnto vs an humble hart trulie to confesse our selues before thee fowle offenders and vile abusers of thy goodnes Thy word most manifestlie declareth how horriblie thou dooest hate this offence which by how much it is couered with an excuse by so much it deserueth the sorer punishment taking Saule for an example who most impudentlie defending his fault of disobedience suffered a double punishment euen depriuation of his roialtie and an ignominious or shamefull end And therefore ô Father of mercie take not from vs thy grace and holie spirit least we likewise offending be semblablie plagued Furthermore ô eternall God bicause it is expresselie told vs by thine Apostle Paule that neither whisperers backbiters slanderers nor consequentlie anie sinner shall possesse the kingdome of heauen but shall haue their portion with Satan that old diuell in the lake that burneth with fire brimstone and bicause also thine Apostle Iames likewise teacheth vs that he that slandereth condemneth his brother slandereth and condemneth the lawe roote out therefore we beseech thee ô Lord from our harts that abhominable sin of slander against which thy seruants make such vehement outcries And open our eares wee praie thee ô Father to heare and our harts also to vnderstand and comprehend that good and wholesome counsell of S. Peter willing vs to cast awaie all maliciousnes guile dissimulation enuie slander as new borne babes desiring the sincere milke of thy word that we may growe thereby from grace to grace and taste at length how bountifull thou art to all such as walke in the waie of thy holie will the finall reward whereof is euerlasting life through Iesus Christ our onlie mediator and aduocate Amen 1 S. BARNARDS golden sentence of the vertue following THere is a rebuking which is necessarie and a rebuking which is vaine and ridiculous The first causeth amendement if the rebuker be not culpable of the same offence whereof he reprooueth another the other breedeth obstinacie and contempt when the reprehender controlleth his brother for some fault whereof he himselfe is guiltie The first issueth from wisedome the second from follie or rather phrensie As for backbiting whosoeuer vseth it he is a man-queller and the tongue of a backbiter is a venemous viper stinging three at once to death with one deadlie blast It is a sharpe yea a verie sharpe speare which goreth three at once with one mortall wound and it is a two or rather a three edged sword hewing and hacking three at once with one blowe namelie the partie slandered the slanderer himselfe and him that heareth the slander and holdeth his peace 2 The REPVLSE giuen by libertie in rebuking and due correcting O Man thy neighbours offences ought not to bée kept in silence neither must they haue thy consent but as brotherlie loue charitie mooueth thée reprooue thy neighbour to his face and slander him not behind his backe If it be obiected that it is not for thée to rebuke thy brother to his face least therevpon he being mooued and out of patience prooue neuer the better by that kind of correction but be so farre from amending that hée take greater cause of offending heare the holie Scripture thus determining the matter Open rebuke is better than secret loue Againe if thou shalt neglect this Christian dutie and wilt rather choose to slander and misse-report thy brothers fault aggrauating and making it woorse though he be an offender and woorthie of correction than otherwise to reprooue him to his face that he may be ashamed of his sinne and endeuour to amend hearken to the voice of the Prophet speaking vnto thée and saieng Thou satest and spakest against thy brother yea and hast slandered thine owne mothers sonne and this is a sore offence For a man taketh more gréefe and hart-burning by knowing him of whom he is slandered than by séeing and hearing him of whom he is reprooued And bicause the misdéeds of offenders are for a time to be dissembled and kept in secret that in due season they may be reprehended for their faults therefore these words following are set downe These things hast thou done and I held my tongue Furthermore least backbiters and slanderers should growe into an excéeding loue liking of themselues by reason of this discréete silence who couet alwaies rather priuilie and in corners to nick a mans good name and fame than to come foorth in open place and there to charge him with his offence it followeth in these words Thou thoughtest wickedlie that I am euen such a one as thy selfe As if he had said It is a wicked thing to thinke that I am a slanderer and a backbiter bicause I hold my tongue for a time kéepe silence vntill I spie due season and fit choise of place to speake my mind by waie of reprehension Herevpon it followeth by and by I will reprooue thée and set before thée the things that thou hast doon As if he had said Not secretlie after thy vse and custome but openlie according to mine owne maner and fashion I will tarrie a conuenient time when I may throughlie rebuke an offender and charge him with his misdéeds to his face But thou wilt saie O man I doo not hate but loue him whom I thus reprooue priuilie in corners And I saie againe vnto thée O man that thou dooest hate him so much the more and not loue him one iot by how much thou backbitest and neglectest to rebuke him Now what a detestable and accursed thing the slandering of our neighbour is the holie Scriptures in manie places declare as namelie by the mouth of the Prophet Dauid Who so priuilie slandereth his neighbour him will I destroie Againe He that backbiteth his brother backbiteth the lawe Againe He that slandereth backbiteth his brother shall be
contrariwise if thy sorowe and heauines spring from some externall cause as for that art enuied and hated for the truths sake thou oughtest to reioice in these thy gréefes And why Bicause thou not knowing to what issue they will growe art notwithstanding to be comforted by the voice of the giuer of euerlasting ioie gladnes speaking thus vnto thée Blessed are you when men shall reuile you and persecute you and lieng shall say all maner of euil saieng against you for my sake Reioice ye and be glad for great is your reward in heauen Remember also O man that the Apostles the fore-runners of this religion departed from the face of the Councell reioicing that they were counted woorthie to suffer shame and reproch for the name of Iesus No place therfore should be giuen vnto gréefe and heauines where such ioie and gladnes insueth If thy sorowe and anguish O man procéed from the remorse of conscience for thy sinnes remember a multitude of offenders that by repentance haue obteined mercie at Gods hands according to the truth of his promise In what daie soeuer a sinner dooth repent him of his sinne and wickednes I will put all his iniquitie out of my remembrance saith the Lord. Againe Though thy sinnes were as red as skarlet yet will I make them as white as wooll though they were as filthie as the menstruous cloth of a woman yet will I make them as white as snowe Remember O man the mercifull Semaritan in the Gospell that powred wine and oile into the sicke mans wounds set him on his owne asse brought him to an inne and paid for his necessaries Remember the good Shepheard that sought the lost wandering shéepe hauing found him brought him home to the shéepe-fold vpon his shoulders Remember the bountifull King that making a sumptuous banket sent abroad his seruants to bid guests of all estates and degrées vnto the same Remember the kind and louing Father that hauing an vngratious spend-thrift to his sonne fell vpon his necke notwithstanding at his returning sorowfull for his fault and put him in possession of the fulnesse of his fauour againe which before by his riotous behauiour he had lost If thy heauines O man procéed from the consideration of thy poore estate from the remembrance of thy losses by sea or land from vnthankfulnes of affinitie and kindred from frowardnes of children from wilfulnes of wife from vnfaithfulnes of seruants learne patience of Iob The Lord giueth and the Lord taketh awaie euen as it pleseth the Lord so let things come to passe Learne of thy Sauiour Christ to submit thy will to Gods will and to saie Thy will be done in earth as it is in heauen Thus arming thée with spirituall furniture thou shalt not be heauie either to desperation or damnation but sorowfull to repentance and amendement and so consequentlie thou shalt find ioie and comfort 3 A praier for the former vertue O Bountifull God the Father of our Lord Iesus Christ whose eies of mercie and louing kindnes are alwaies open and broad waking ouer thy seruants ouerseeing them that none inconuenience or euill thing inuade them not the arrowes of the hunter at noone-day nor the dangers of the darts of darknes at mid-night we beseech thee of thine infinite goodnes and clemencie to continue thy fatherlie affection and fauour at all times speciallie in the time of persecution trouble sorowe need and aduersitie that we may not waxe heauie-hatred in our tribulations but reioice rather and be glad persuading our selues that by the fire of afflictions thou triest thy children like siluer and finest them that they may be made fit and woorthie coine to receiue the stampe of their Creator and King Giue vs patience good Lord to suffer whatsoeuer it shall please thy heauenlie wisedome to laie vpon our shoulders according to the example of thy seruant Iob who escaping no kind of aduersitie that might happen to the bodie of man his state condition credit and abilitie did not reuile thee nor yet curse thee to thy face although he was greeuouslie tempted of Satan by thy permission and sorelie assalted of his wicked wife to renounce thee his maker and so to end his miserable life but blessed and praised thy diuine Maiestie supposing it necessarie to receiue euill at thine hands as well as good Euen so ô eternall God and most mercifull Father if it be thy will at anie time to chastise vs either with sicknes pouertie or anie other kind of aduersitie vouchsafe therewithall to arme vs with contentation of mind quietnes of conscience and consolation of spirit that we may be so far from being discomforted in our tribulations that we rather triumph and be ioifull in the midst of them building our hope vpon the promise of thy sonne Iesu Christ our Sauiour who prophesieng that in this world we should weepe and lament mourne and be sorowfull willed vs notwithstanding to bee comforted saieng that The time should come when our heauines should be turned into ioie and that our ioie should be full which grace ô GOD grant for thy mercies sake Amen The twelfe Combat 1 S. BARNARDS golden sentence of the vice insuing IDLENES is the mother of vice and the stepdame of vertue and therefore eschue idlenes and enure thy selfe to labour and exercise so shalt thou quicklie feele an appetite or desire after such food as may kill hunger and not deintie or delicate in taste For labour and exercise maketh such things toothsome as slothfulnes maketh lothsome Thou wilt be glad ô man of manie a morsell after bodilie labour and exercise which thou thoughtest scorne of when thou wert idle and vnoccupied For idlenes breedeth lothsomnes but labor ingendreth hunger which hunger doth make diuerse hard meats maruellous sauourie that lothsomnes made vnsauourie Herbs roots beanes pease crible bread and thin water are lothsome to an idle person but to the labouring man they are delicates and iâ—nkets So that idlenes is an enimie to the bodie which while it attainteth the mind can not be kept vndefiled 2 The ASSALT giuen by slothfull IDLENES O Man art thou called to be a churchman and to liue deuoutlie in praieng or reading I wish thée to fauour thy selfe and beware of such hurtfull exercises For if thou accustome thy selfe to continuall reading remember the danger depending thervpon Thine eies are but tender and therefore if they should be oppressed with too much looking vpon bookes they would quickly waxe blind Againe if thou vsing deuoutlie to praie shouldest be touched with sorowe and so giue thy selfe dailie to wéeping and shedding of teares what will sooner put out thine eies than that If thou shouldest fast and thereby labour to bring thy flesh into subiection thou wilt be so weake and féeble that before thou be old thou shalt bée faine to go with a staffe If thou shouldest accustome thy selfe ordinarilie to watching why that is such a pestilent thing that in verie short time thy brains waxing light
that we may tread in the footesteps of faithfull Abraham Tobie Cornelius that deuout captaine of the Italian band whose continuall exercise was in the feare of thee and the honour of thy holie name wherevnto also he trained all his houshold insomuch that from the highest to the lowest they studied to set foorth thy glorie but he especiallie who by his continuall praier vnfeined inuocation and charitable alms-deeds grew in great fauour with thee receiued the assurance of saluatioÌ„ by the testimonie of a pure and vndefiled conscience We knowe ô Father of mercie and God of all consolation that thou requirest a kind of diuine seruice at our hands proper peculiar to thy Maiestie which is to worship thee in spirit and truth This we are bound by dutie to exhibit and shew thee as also all other exercises of Christianitie consisting in loue and charitie we are charged in thy lawe to testifie vnto men O giue vs the grace we beseech thee to doo it for Iesus sake Amen The xiij Combat 1 S. BARNARDS golden sentence of the vice insuing O Holie soule be solitarie and alone that thou maist serue him onelie and keepe thy selfe for him alone of whom thou hast made thy speciall choise aboue all other Refraine thy selfe from gadding abroad refuse common meetings forsake thine owne houshold depart from thy friends and deerest acquaintance haue nothing to doo with the multitude flie the companie of men and women forget thine owne people and thy fathers house so shall the King delight in thy beautie Runne not to Dan and Bethel to Babylon and Aegypt but keepe at home in Gods citie euen his Church and congregation and meddle not with the heathen the infidell the prophane person and heretike least by touching pitch thou be defiled Thou art solitarie and void of loose libertie ô man if thou thinke not of the ordinarie affaires of the world if thou couet not things present if thou despise that which manie desire if thou loath that which maine like if thou deale not with matters of strife if thou remember none iniurie and reuenge no wrong dooing otherwise thou louest loose libertie and delightest therein albeit in bodie thou liue solitarie and alone 2 The ASSALT giuen by wandering loose LIBERTIE O Man consider with thy selfe that thou art a creature borne to libertie and not to seruice let thy mind therefore run vpon choise and varietie tie it not to one speciall place or one proper practise The world is wide and full of people their customs are diuerse and their maners not alike Thou shalt learne that abroad which thou shalt not sée at home the sundrie fashions of countries their kind of gouernment Commonwealth their order of diuine seruice and religion and other obseruations not vnnecessarie And why then shouldst thou not vse the benefit of libertie and passing from place to place sée and learne as well for thine owne pleasure as for others example If thou beléeue that God is euerie where that all the corners of the earth are replenished with his greatnes why then dooest thou so precisely bind thy selfe to one place to one seruice to one religion to one custome to one tradition to one order and dooest not rather séeke what is abroad 3 A praier against the former vice O Lord God Father of light we giue thee most hartie thanks for thy great loue and clemencie declared vnto vs in stopping the swift course which thou by thy diuine fore-sight perceiuedst vs readie not onelie to take but also to keepe humblie beseeching thee to kindle in our harts an inward hatred against loose libertie and licentiousnes knowing the mischiefs therevpon depending to be such as that they doo not onelie ingender thy dishonour but also our owne shame and confusion Examples hereof we haue manie in the sacred Scriptures and speciallie that of Dinah Iacobs daughter vpon whose wandering straieng abroad to see the pleasures of a strange land and the fashions of yoong damsels there dwelling not onelie the losse of hir honestie but also the shedding of much bloud did insue Let this ô Lord be a sufficient warning vnto vs that by libertie there commeth more euill than good naie rather no good at all For it openeth a free passage vnto manie vices which otherwise might be suppressed with restraint What the cause should be of so manie strange innouations and disguisings not onelie in apparell but also in behauiour and not onelie in behauiour but also in opinion and beleefe thou knowest and we confesse to be nothing but licentious libertie whiles some not content with the customs trades maners affaires vsages and orders of their owne natiue countrie doo let loose their straieng affections with their wandering bodies and learne in prophane places among vncircumcised people of polluted harts and tongues most abhominable abuses tending altogither to the derogation of thy glorie the breach of christian vnitie peace and concord the defaâ—â—â—tion of the Gospell the offence of manie a weake conscience and the vtter confusion of a thousand thousand soules Turne our harts ô Lord that we affect not couet not desire not this detestable libertie which though to the flesh and the wild lusts of the same it be delectable and pleasant yet to the soule it is most damnable and noisome Deliuer vs from it ô Lord for it is the nurse of vanities ô deliuer vs from it for thy mercie sake and for thy beloued sonnes sake our Sauiour and redeemer Iesus Christ Amen 1 S. BARNARDS golden sentence of the vertue following THere is nothing more vnstable and wauering nothing more swift and flitting in thee ô man than thine owne hart which so often as it stumbleth at the stone of euill thoughts so often it offendeth God Thy hart is vaine variable and vnsearchable and so often as it is led by it owne will and consent so often it wanteth Gods counsell It is like a bird flieng out of hir nest like a ship lanching into the deepe like an arrowe shot out of a bowe And what is the cause of this vnstablenes euen lacke of trust in God Trust in God ô man and continue in thy place beleeue in him affie thy selfe on his goodnes and thou shalt obtaine contented staiednes A foole changeth and altereth like the moone but a wise man abideth firme and fast like the sunne a foole wauereth like a reede but a wise man standeth still like a strong oke a foole is compared to the wandering starres which are euer moouing but a wise man is likened to the fixed starres which keepe their appointed places For the first the mist of darknes is prepared for the second the cleerenes of light is ordeined 2 The REPVLSE giuen by Christian contentment and STAIEDNES O Man if the case stand as thou saiest and confessest that God is eueriewhere then is it thy dutie to kéepe thée where thou art and not to forsake that place which thou wouldest so faine change for another bicause God is
laughter from them is to make them brutish and of a beastlike nature 3 A praier against the former vice O Almightie God which knowest that in our reioicing there is great danger as in the highest grasse a venemous serpent is soonest to be feared our request vnto thy goodnes is that it will please thee to vouchsafe vs such measure of true and sincere vnderstanding as thereby we may atteine to that discretion and ripenes of iudgement which is able to teach vs the differences of reioicing and the perfect vse thereof in such sort as our selues may thereby be releeued and thy most holie name in no respect or condition dishonored Aboue all things most mercifull Father banish as far from vs as the East is distant from the West all counterfet and damnable reioicings of the world whose greatest part and portion is tempered with the leauen of iniquitie the baites whereof although they be delectable and toothsome yet the operation working and effects of the same are detestable and irkesome yea damnation dependeth therevpon and no lesse destruction than betideth a sillie fish deceiued with the fishers hooke yea a far greater desolation a thousand fold To thee therfore ô eternall God we betake our selues beseeching thee to pitch about the ruinous cotages of our mortall bodies the vnshakeable wals of thy grace and power that in prosperitie we may reioice in thee in aduersitie be glad in thee in tribulations triumph in thee yea euen in life and death comfort our selues in thee abandoning all transitorie pleasures as meere toies and turning out of the wicket of our harts which ought to be kept faire and cleane for thee to dwell in all kind of foolish reioicing either in word worke or otherwise Grant this wee beseech thee for his sake that deerelie bought vs Iesus Christ thy sonne our sauiour Amen 1 S. BARNARDS golden sentence of the vertue following SOROWE is of two sorts good and bad both which are no lesse discernable by their effects than the tree by the fruite Good sorowe is of such a working that it bringeth profit with it and therefore the Apostle hauing made the Church of Corinth pensife and sad with the Epistle which he sent them saith plainelie that hee repenteth not a whit thereof but rather reioiceth and why because he made them sorie to repentance this sorowe can do no harme to him that falleth therinto As for euill sorowe which commonlie offendeth in excesse as it hindereth that which may doo good for it refuseth the comfort of counsell and the comfort of praier so also it hasteneth that which is euill euen death and the graue and therfore saith the wise man Giue not thy hart to sorowe but driue the same from thee If thou be heauie keepe a meane if thou be merrie vse measure praie in the one sing psalmes in the other 2 The REPVLSE giuen by measurable SOROVVING O Man what is the cause of this thy so great and excessiue reioicing Hast thou of late vanquished Sathan the diuell Hast thou escaped the paines of hell-fire Hast thou recouered thy banishment and come to thy countrie Hast thou gotten securitie by thine election or choice Peraduenture the saieng of thy Sauior is out of thy memorie The world shall laugh and reioice but you shall be heauie and sad neuertheles this your sadnes shall be turned into gladnes and pour gréefe into ioie Peraduenture also thou hast forgotten the words of thy redéemer Wo be vnto you which now doo laugh for yée shall wéepe and lament And Salomon saith The heart is sorrowfull euen in laughter and the end of mirth is heauines Furthermore although it be affirmed by the same prudent king that a merrie hart is the life of the bodie yet is not immoderate reioicing allowed by his words For thy sauiour and redéemer speaketh thus to the contrarie Blessed are they that moorne for they shall bée comforted Remember O man the saieng of Salomon the wise That no man knoweth whether he shall deserue to be loued or hated and why bicause all things are kept doubtfull vncertaine for the time to come And therefore O man vse a measure in thy reioicing which is but vaine and foolish bicause thou canst not saie yet thou hast escaped the danger of damnation and hell-fire Is not he iudged a mad fellowe which lieng in prison with irons vpon his legs hath his head full of iollie robbins as though he enioied the fulnes and perfection of true felicitie Euen so if thou shalt set thy mind so much vpon mirth vaine-pleasure and delight which may mooue pastime laughter not thinking vpon the estate of another life hereafter I saie vnto thée O man I doubt of thy saluation For a certaine note and marke to discerne Gods seruants by is affliction of bodie and tribulation of mind which thou canst not be counted woorthie to partake vnlesse thou cast awaie that ill custome acquaintance which thou art growne into with immoderate reioicing and foolish delight 3 A praier for the former vertue O Almightie and euer-liuing God forsomuch as the burthen of our sinnes being heauie and importable forceth vs to grone vnder the weight therof and diuers times pricketh vs with the gode of inward greefe whereby we are beatdowne and kept vnder with consuming anguish and brought almost euen to the pits brinke of desperation we beseech thee to powre into our harts but one little drop of thy good and gratious spirit which may fortifie and make vs strong against all the enimies of our soules health and that we may be sorie and greeued for our misdeeds but yet Lord to our comfort and amendment not to our ouerthrowe confusion Moreouer because this fraile and wretched life of ours lieth wide open like a citie without a wall or as a vineyard without a hedge to the inuasion of manie calamities whereof some touch our owne estate othersome our freends manie our deere children and kindred not a few our goods and substance an infinite number our bodilie health which is sundrie times shaken with manie a sharpe surge of sicknes vouchsafe vs in respect of these necessarie and vnauoidable afflictions allotted to this life a relenting hart and a greeued mind knowing that our sins haue let in all these and a thousand miseries more to increase and aggrauate our torment The example of thy son ô mercifull father lamenting the death of Lazarus and bewailing the ruine of Ierusalem which he prophesied before it came to passe teacheth vs how we should be affected and minded in the execution of thy corrections and chastisements on others or on our selues which being a principall patterne and so sound in all assaies as a better or more auaileable cannot be thought vpon much lesse followed we craue the assistance of thy grace to preuent vs in all our actions and attempts so shall wee bee sure to bee trained vnto that sorowe which to thy Maiestie is allowable to our selues most profitable Heare vs
of thine hart Dooest thou sée a faire woman and art tempted with the view of hir beautie Why serue thy féet but to conuey thy bodie to the place where she is resident Wherefore hast thou a tongue but to vtter and declare the passions of thy mind What is the office of thine armes and why were they giuen thée by â—â—ture but to imbrace thy beloued The case standing as it séemeth thou shalt be giltie of the greater crime and bewraie the more follie in offering to resist the motions of concupiscence to the fulfilling wherof thou hast sundrie bodilie abilities than in accustoming thy selfe ordinarilie to the same Tut a point what is carnall pleasure but a naturall disposition and inclination bred in vs euen in our cradle and infancie One beast desireth the companie of another so is it among birds so is it among fishes so is it among serpents vermine and flies Why then shouldest not thou O man which hast all things in subiection vnder thée enioie as large libertie naie another maner of priuilege As I giue thée counsell to followe and content the lusts of thine eies and heart so I wish thée to vse thy weapon like a man that if thou be iniuriouslie abused thou maist reuenge thine own wrongs without appealing to anie magistrate or iudge And if it so fall out that thou maist not take veÌ„geance in thine owne cause procure notwithstanding one or other to doo that which thou desirest to haue dispatched For no lawe is so streight but it may be mitigated with a gift no statute so rigorous but it may be appeased with a bribe no penaltie so great but there may be meanes found to paie it And therefore the fulfilling of thy mind vpon thine enimie is a felicitie aboue all felicities and such a thing as thou must not sticke to run through fire and water to bring it to perfection What though thou haue carnall knowledge with thousands What though thy hands haue shed much bloud Is it such a heinous matter Dispensations or pardons may be granted from princes by friendship and other meanes as for the eies of God whome a companie of prophane people possessed with the spirit of lieng tearme the searcher of hearts and reines and the ouerséer of all men in their trade of dealing I saie he is otherwise occupied in heauen in the gouernment of his celestiall hierarchie and hath no leisure neither once vouchsafeth so much to abase himselfe as to marke and note the behauiour of men vpon earth And therefore followe my counsell if thou wouldest be at rest for then ensueth quietnes of mind when the heart hath his desire 3 A praier against the former vice O Most iust iudge and righteous rewarder of iniquitie wee beseech thee to haue mercie vpon vs miserable wretches plunged ouer head and eares in the puddle of pollusion and by stretching out thy right hand of sauing helth to drawe vs out of the clammie claie of corruption wherein we sticke fast euen to our vtter ruine and decaie except thou of thy goodnes and fauor vouchsafe in time to rescue vs and of thy free beneuolence set vs at libertie and purifie vs by the spirit of sanctification that wee may auoid the traps of Satan and approch to thy holie temple in newnes of life and regeneration Giue vs grace good Lord to followe the wholesome admonition of blessed Paule exhorting vs to be so farre from fornication and all vncleannes that it be not so much as once named among vs much lesse committed knowing this and being well assured therof as the faithfull of their saluation that no whooremonger nor vncleane person hath anie inheritance in the kingdome of Christ but shall be excluded and shut out as iudged to haue their portion in the lake which burneth with fire and brimstone which is the second death the iust reward of all such as delight in the works of darknes Heare vs most mercifull Father making our mone vnto thee without whom all the world and euerie thing therein contained is a verie sinke of vncleannes and assist vs with thine holie spirit that by the vertue thereof we may mortifie our earthlie members namelie fornication vncleannes inordinate affection filthie fleshlines euill concupiscence and whatsoeuer setteth shoulder against thine holie lawe which ought to be our onelie direction in leading an holie honest chaste and cleane life This grace good Lord and all other graces necessarie for our soules health wee beseech thee to grant vs for our Sauiour Iesus Christs sake Amen 1 S. BARNARDS golden sentence of the vertue following AN honest and cleane life is that which we commonlie call continencie By this chast continencie or continent chastitie all the defilings of lecherous dishonestie are cleansed and quite washed awaie By this vertue honest and cleane continencie the bodie is brideled and kept short from gadding after the deadlie delights of the flesh He that committeth carnall filthines offendeth against his owne bodie spoiling it of a speciall honour disgracing it with reprochfull shame in that he taketh the member of Christ and maketh it the member of an harlot It is not my meaning onelie that wee should forbeare from a sinne so abhominable but also from all pleasure and delight of the flesh For the holie Ghost will not tarrie there where anie vncleannes resteth Furthermore that honestie or continencie of life which hunteth after the praise of men hath no reward at Gods hands And therefore it is needfull for vs to haue a pure and vndefiled intent or purpose whereby our minds may couet to please God and be able also to cleaue fast vnto him To cleaue fast vnto God is nothing else but to see God which is granted onlie to such as be cleane harted And trulie then is the vertue of continencie perfect when wee liuing togither with our neighbours in the vnitie of faith keepe our selues from committing sinne wickednes not for feare of punishment or for desire of mens commendation but onelie for the loue which we beare to God vnder whose safegard wee rest bicause continencie is not able to withstand the mightie and manifold assaults of the tempter vnles it be defended and vndershored with his grace 2 The REPVLSE giuen by honestie and cleannes of LIFE O Man looke into the glasse of Gods most holie word and thou shalt sée from the beginning to the ending of the same what terrible threatenings maledictions and cursses are thundered out against all vncleane persons contrariwise what benedictions and blessings are promised to the obedient obseruers of the lawe The Lord himselfe by the mouth of Moses saith vnto his chosen people the Iewes and vnto thée O man If thou walke in mine ordinances and kéepe my commandements meaning indéed if thou abhorre idolatrie breake not my sanctified sabboths honor thy superiours leade an honest cleane life 〈◊〉 not thy 〈◊〉 which was giuen thée pure and vnpolluted I will send thee raine in due season increase of thy land
vs this wholesome counsell and admonition that we should not loue this corruptible world neither yet the things that are in the same And why euen because the loue of God the father is not in him that loueth this world For saith thine Apostle all that is in the world as the lust of the flesh which is to liue in pleasure the lust of the eies which is wantonnes and the pride of life which is ambition and haughtines is not of the father but of the world and therefore wicked and damnable In consideration whereof ô almightie God breed in vs we beseech thee by the vertue of regeneration a hatred of this present world and a loue of the world to come that by how much we are separate and distant from the one by so much we may be knit and coupled in neerenes to the other wishing rather by triall of manie tribulations in this life to arriue in the end at the port of perpetuall peace and endles tranquilitie than by enioieng all this present worldes goods and the variable pleasures of the same which are but momentanie to receiue eternall torments in the lake of restles paine and vncessant miserie Now therefore most mercifull father for that we haue heere in this world no continuing citie but looke for one to come not of dutie by deserts in our selues but of mercie by the merits of thy sonne we beseech thee most earnestlie to weane vs from the loue of this world ô weane vs Lord that wee may be like children weaned from their mothers teates that as they giuing ouer to sucke milke anie more which is a food for sucklings are fed with stronger nourishment as they growe in yeares so we withdrawing our selues from louing the vaine toies and vading smokes of pleasures attending on this life which are the ioies of worldlings may betake ourselues to the meditation of heauenlie blessednes fall in loue therwith and long after life euerlasting dailie more and more the neerer we drawe to our graues For we doo beleeue ô eternall king and vniuersall emperour that the least ioie in heauen if it might be peised in a paire of scales would weigh downe all worldlie delights by thousand thousands yea though they had the vantage of the balance and therefore no doubt they are exceeding great woonderfull out of measure yea such as no eie could euer atteine to see no eare be able to heare no hart conceiue or vnderstand and no tongue vtter or declare Then Lord of thy woonted goodnes giue vs grace to hate this present world with all the pomps and vanities of the same that we may loue the world which shall euer last euen heauen the house of thee ô thou most high God and may dailie and hourelie grone and braie after it praieng continuallie for the time when it shall be reuealed and saieng with feruencie of spirit Thy kingdome come Lord thy kingdome come for the consolation of the elect and the confusion of the reprobate Come Lord Iesu come quicklie make no tarrieng that the ioies of the faithfull may be fulfilled O heare our praiers most holie blessed and glorious Trinitie Father Sonne and holie Ghost one God in vnitie to whom be all praise power and maiestie Amen ¶ The winding vp of this worke conteining a briefe conclusion vpon this theame That victorie is obteined by resisting temptations Drawne out of S. Barnard and englished for the agreement of the matter comprised in this booke WE beare about vs our owne snare wee carrie with vs to and fro in euerie place our owne enimie I meane this flesh ingendered and bred of sinne nourshed and fostered in follie corrupted and defiled with lewd and wicked custome The most subtill serpent vseth this flesh to ouerswaie vs hauing none other desire none other meaning none other purpose none other endeuour none other busines whereabout to be occupied but to shed the bloud of soules This is he that alwaies intendeth mischiefe against vs. In our musings he talketh with vs wittilie he eggeth vs cunninglie and deceiueth vs craftilie he setteth venemous thoughts on fire in our harts he stirreth vp strife maintaineth hatred allureth to gluttonie prouoketh to lecherie spurreth forward to the lust of the flesh prouideth occasions of sin and ceaseth not to tempt mens harts with a thousand mischieuous wiles and dangerous deuises This is hee which bindeth our hands with our owne girdles that the flesh which is giuen vnto vs for an helpe and succour might be made a snare to intrap vs and a downefall to breake our necks But in vs it lieth if we will be vanquished if we will be ouercome and neuer a one of vs shall be ouerthrowne in this combat against our will Thine own concupiscence O man thine owne lust I saie is subiect vnto thee and thou maist if thou wilt ouer-rule it with reason Thine aduersarie may kindle the fire of temptation but it is in thine owne choice to blowe the cole of consent that is either to yeeld therevnto or to withstand it It is in thine owne power thou maist if thou wilt make thine enimie thy seruant thine aduersarie thy vassall thy fo thy drudge that all things may be done for the best in thy behalfe For so the enimie kindeleth in thee a desire of meate he casteth into thy mind thoughts of vanitie and vnpatience he stirreth vp in thee a tickling and itching of lust onelie giue not thy consent to such remptations and how often thou doest gaine-stand them so often thou shalt be crowned I do beleeue all this verelie if we haue the grace quicklie to perceiue these thoughts in our hearts and suffer them not to tarrie long with vs but haue our mind moued with a vehement spirit against them For then our enimie shall depart quite confounded and shall not so willinglie returne to assalt vs againe Neither must we yeeld giue ouer or shrinke any whit albeit the greeuous rage and extreame heate of temptations afflict and trouble the state of our outward and inward man let vs rather choose to burne than to turne to smart than to yeeld The diuell is well knowne to repine at the temporall and spirituall prosperitie of mankind he doth what he can to defraud him of both felicities namelie of heauenlie and earthlie but a great deale more of the dew of heauen than of the fatnes of the earth Heereof we ought at no hand to be ignorant to wit what a rebellious troop of enimies come downe vpon vs forceablie whome it behoueth vs so much the more diligentlie and carefullie to withstand by how much wee see our selues mooued therevnto by great need and then to laie on loade when all the weight of warre presseth vpon vs when the whole strife is come to handblowes whereby the conquered get shamefull captiuitie and the conquerours gain triumphant glorie and victorie For the diuell is knowne to grudge at our good estate pininglie to haue spite at our heauenlie happines howbeit not for his owne sake that he himselfe might enioie it because he lost it without recouerie but for the poore soules sake raised out of the dust and dunghill that he might not approch and come to the possession of that place from whence the diuell himselfe being created in glorie fell shamefullie past hope of rising againe Heereat hee grudgeth most maliciouslie and taketh on too too vnpatientlie that mans frailtie should get that which it deserued not to haue And if peraduenture he go about to procure some bodies losse of temporall things or hauing procured it do reioice and triumph thereat this the diuels doing tendeth wholie to this point that the outward losse might be an occasion of the inward For all this wrestling and fighting against vs is of spirituall wickednesses that they may seduce or misleade vs that they may bring vs into their owne waies that they may conduct and guide vs to the purposed and appointed end which is prepared for themselues namelie to hell and vtter damnation It is the diuels drift to assault vs with euill temptations to egge vs to the committing of sin it is our duties not to consent therevnto not to yeeld to the woorking of wickednes For how often as wee gaine-stand the diuell so often we ouercome him so often we make the angels of heauen to reioice so often we doo God our Lord honourable seruice For it is his will and commandement that we should fight manfullie he helpeth vs that wee may get the vpper hand he ouer-looketh vs fighting he succoureth vs fainting he crowneth vs ouercomming To him therfore be all honor and glory world without end Amen FINIS Imprinted at London by Henrie Denham dwelling in Pater noster rowe being the assigne of W. Seres 1582. Cum priuilegio Regiae Maiestatis