of the same vnto thee who in thy good time wilt redresse all that is amisse in the meane time ô Lord Christ giue vs grace to possesse our soules in patience for thy mercie sake wherewith thou redeemedst all mankind Amen 1 S. BARNARDS golden sentence of the vertue following THe best and most approoued marke that we are Christs disciples is this if we loue one another and agree togither in vnitie like brethren Which so long as we doo no doubt we dwell in God and God dwelleth in vs. For God is loue and he that dwelleth in loue dwelleth in God He loueth vs bicause he hateth nothing that his hands haue made giuing vs an example how we should loue and tender one another with singlenes of hart which who so doth not that man abideth in death What Haue we not all one Father Hath not one God created vs Why then should we despise one another and not rather liue in vnitie and concord without all kind of enuie and hartgrudge 2 The REPVLSE giuen by LOWLINES and brotherlie agreement O Man if thou excell all other in vertues of the mind it will be more safe and lesse dangerous for thée to keepe thy selfe belowe than to clime aloft For the higher roome that a man coueteth the sorer is his fall Furthermore if some be thy superiours that is aboue and better than thou or equall that is as good as thou what should that gréeue thée what should that hurt thée what should that vexe and trouble thée Take héed least whiles thou art enuious at the high and honorable place of thy brother thou shew thy selfe a scholler disciple of him of whom these words are written Through enuie of the deuill death entred into the world they that folowe him take his part 3 A praier for the former vertue O Almightie and most mercifull Father which by the mouth of thy Prophet Dauid hast highlie cōmended brotherlie concord and agreement comparing it to the pretious ointment which ran downe vpon Aarons beard euen to the borders of his garments and also to the dew of Hermon which dropped and fell vpon the mountaines of Sion we beseech thee of thy goodnes to plant among vs such and so acceptable agreement that bearing one anothers burthen we may liue like brothers begotten borne of the same parents We knowe that thy sonne our Sauiour Iesus Christ as of all other commendable vertues so also of brotherlie agreement gaue vs a speciall and infallible example in that for our sakes he betooke himselfe to the suffering of most exquisite torments euen the torments of death that he might drawe vs his adopted brethren to God his Father and might place vs in the land of Canaan as ioint-heires with him of euerlasting blessednes Now therefore ô eternall God let vs not seeme lightlie to esteme and regard so singular an example but giue vs grace we beseech thee to consider that notable speech of thy Prophet Malachie vttered for our learning that Seeing we haue all one Father one God and one Maker it is not meete nor tollerable that we should despise one another but euerie one of vs bearing one anothers burden mutuallie to consent and agree in brotherlie amitie vniue and concord Sowe in our harts therefore ô good Lord the seed of loue charitie that thereby we may growe togither like branches of one tree being all of one mind and hart of one opinion and iudgement endeuouring as much as in vs lieth to doo thy will euen thy will ô father which dwellest in heauen which is to be knit one to another in brotherlie agreement to drawe all vnder one yoke of obedience which is the foundation of all godlie loue and mutuall consent Grant this for thy sonnes sake Iesus Christ our onlie mediator and aduocate Amen The second Section and sixt Combat 1 S. BARNARDS golden sentence of the vice insuing THere is a commendable hatred and there is an execrable or damnable hatred the one is allowed of God but not vsed of men the other is common among men and offensiue to God The first is an hatred of sinne and iniquitie and of this hatred the feare of the Lord is a fore-runner and is conceiued in the harts of the godlie for Gods sake bicause he himselfe hateth sinne and detesteth all wicked dooers The other hatred proceedeth from the diuell the author of dissention kindeleth in men a loue of sinne and vngodlines a delight in all kind of mischiefe an vtter misliking of agreement vnitie and reconciliation wherewith whosoeuer is poisoned that man hateth his owne soule and is an enimie to his owne saluation The ASSALT giuen by diuelish HATRED O Man forsweare to loue him who is thy enimie in all things Neuer so long as thy life lasteth agrée with him who is contrarie and against thée in euerie respect Neuer shake hands with him which taketh from thée anie iot of thy right Neuer giue him faire looke neuer shew him kind countenance which doth out-face thée triumph ouer thée scorne and scoffe at thée prouoke thée to vnpatience by wrongs and iniuries Neuer like of him so long as thou liuest which is alwaies casting thy faults in thy téeth Neuer abide him that doth what he can to excell thée in words déeds credit and preferment For if he did not enuie thée is it like hée would in this sort séeke his owne aduancement aboue thée which art his better 3 A praier against the former vice O Eternall God in whose hands is life and death sicknes and health pouertie and abundance saluation and condemnation direct vs we beseech thee in thy faith feare and loue that we may feele the operation and working of thy holie spirit in our harts leading vs into all honestie godlines righteousnes holines and innocencie that thy name may be magnified in our life and we our selues glorified after our death And bicause it is denied to vs all of Adams linage vnles we be circumcised in spirit sanctified regenerate by the influence of thy heauenlie grace to attaine to the sight of thee which art the fulnes of all felicitie the souereigne blessednes which endureth for euer grant vs we beseech thee the presence of thy knowledge whereby we being conducted may learne to purge out of our harts the old leuen of maliciousnes hatred enuie and spitefulnes which hinder and stop vs from hauing accesse to thy diuinitie We knowe ô eternall God that hatred is so detestable a sinne in thy sight that thou vtterlie abhorrest vs for so heinous a sinnes sake denieng the participation of thy spirit which is the peace of conscience and the assurance of euerlasting life to as manie as are possessed therewith In consideration whereof and bicause it is a naturall inclination bred and continued in vs euen from our cradles to be at strife with them that speake ill of vs to hate such as bere vs no good will we beseech thee to alter and change that diuelish disposition
into the gilt of fornication 2 The ASSALT giuen by inward fornication or whoredome of the hart O Man if thou hast anie light of reason any sparke of iudgement vnderstanding tell me this in conscience and truth if hée that consenteth to lust in his heart and committeth not the actuall déed of concupiscence offend in such sort as to deserue damnation I thinke no and I will auouch no lesse than I speake For why should he that conceiueth a thing in his mind and putteth neither hand nor foote to the accomplishment of the same be iudged an offender All lawe is against it all equitie disaloweth it conscience misliketh it and iustice will not agrée vnto it If thou sée a faire house a beautifull woman a fruitfull vineyard a pleasant garden and wishest in thine heart to haue reall possession not giuing the attempt by anie outward action apparant to the eie of shine inward lust who shall be so bold as to come foorth and accuse thée of offence If thou canst be charged with no misdéed why shouldest thou be counted guiltie if void of crime why condemned Followe my counsell therefore in this manner and forme as I set it before thée Dooest thou sée hir whome thine eie highlie pleaseth Is she a Gentlewoman is she so manie degrées aboue thy base estate that all and the onelie delight which thou art like to haue by hir is in viewing hir amiablenes Well content thée therewith and féed thy fansie with a firme and fast fixed conceipt of hir fauour let hir be déeplie imprinted in thy thought and cogitation and suppose thou hast by hir as much pleasure and voluptuousnes as by a meaner woman For where action is hindered by occasion of some circumstance there cogitation may haue libertie to run at randon And though the members of thy bodie by instrumentall touching may not be admitted to doo their office yet it shall be frée for thée to feed thy wanton eie to suffice thy ticklish fansie and vnbrideled lust Spare not so to doo for it is no offence the secrets of thy soule are knowne to none but thy selfe and therefore none being able to accuse thée thou shalt néed none to excuse thée 3 A praier against the former vice O Almightie and eternall God forsomuch as we are led by the priuie and vnspied desires of our corrupt harts into manie an outragious and ouglie sinne naie rather floong head-long into full seas of most accursed crimes for that they are the sparkles whereby the flames of manie a foule abuse are kindled which also gathering force by degrees must needs in time violentlie burne according to the wise sentence of Salomon that no man can carie fire in his bosome his cloths vnsindged nor go vpon hot coles and his feete vnblistered therefore we beseech thee gard vs about with thy grace against this spreading poison O suffer not the soules of thy seruants to become sinks of vncleane lusts by whose noisomnes whatsoeuer portion of thy spirit we possesse is quenched and all goodnes vtterly consumed Let not vs whom thou hast vouchsafed to partake the fruits of thy deerlie beloued sonnes death and passion serue like slaues vnder the banner of the flesh For what an intollerable apostasie and reuolting were that to forsweare and renounce the truth of the promise which we made to thee in our baptisme that we would forsake the diuell the world the flesh with all the pomps vanities and abhominations of the same Out alas better had it beene for vs neuer to haue beene borne than to be conuinced and found guiltie of such an vnpardonable trespas And therefore Lord for that loue sake wherewith thou so louedst vs being thine enimies that thou gauest thine onelie begotten sonne to die for our iustification for that loues sake keepe vs in the due execution of thy will in obedience to thy lawe in reuerence and dread of thy commandements in loue of thy mercie in feare of thy iudgements and finalie in mindfulnes of death so shall we be sure not onelie to mortifie and kill all the lusts of vncleannes but also to walke before thee with a pure hart which grace ô God grant vs Amen 1 S. BARNARDS golden sentence of the vertue following WILT thou learne ô man what inward chastitie and cleannes of hart is then consider the contrarie that by the vilenes of the one thou maist learne the excellencie of the other It is naturallie graffed in euerie reasonable creature to fansie the best things and still to couet more though he haue enough yea suppose that whatsoeuer he hath be pure and good yet so rauenous are his desires and so insatiable his hart that he thinketh better of other mens than his owne For doubtles it is a thing vnpossible to tedder tie in concupiscence or to appoint it much or little till it be satisfied till it be filled till it haue got wherewith to be contented As for example He that hath a faire wife wisheth a fairer in his hart and is bewitched with a wanton eie He that goeth gorgeous and gaie setteth his mind vpon costlier and brauer attire He that swimmeth in wealth hunteth after more repining at him that is richer The monie-monger will neuer saie I haue enough The whooremonger will neuer saie I haue enough The bloud-thirstie murtherer will neuer saie I haue enough The ambitious vain-glorious man will neuer saie I haue enough and so of the rest What is the cause of this insatiablenes which hath no end which hath no botome Euen an vncleane hart a corrupt hart a defiled hart an vnchast hart which runneth a whoring after other mens goods will in no wise be content with his owne A cleane pure hart is the dwelling-house of Christ In such a hart reason is so far frō error that it agreeth with mans will For mans will loueth such a reason and such a reason mans will Let thy will be void of vncleannes bicause right reason alloweth such a will Cleannes of hart causeth quietnes of conscience For if the hart be chast the conscience is not troubled bicause such chastitie and cleannes is a mortifieng of the earthlie members a taming a bringing downe and a keeping vnder of corrupt affections which are the torches that set the towe of euill deeds on fire To the cleane harted blessednes is promised to the vncleane harted cursednes is threatened the one shall dwell in the Lords tabernacle the other in the diuels dungeon the one shall rest in Gods holie hill the other in the vallie of death the one shall liue with the Lambe euerlastinglie bicause they are chast virgins the other with the Gote Satan I meane bicause they are ranke harlots 2 The REPVLSE giuen by inward CHASTITIE or vndefilednes of heart O Man thou art a greuous offender if thou kéepe not the chastitie and virginitie of thy soule For marke what the author of perfection innocencie and cleannes vttereth in the Gospell Whosoeuer saith he looketh vpon
to amend in vs whatsoeuer is amis We are taught that there is a hatred which thou requirest namelie the hatred of our selues and of all things pretious and deere in our owne eies but that hatred is as hard for vs to digest as was the doctrine of regeneration to Nichodemus O therefore thou comforter of thy chosen and lifter vp of thy seruants heads in the time of heauines instruct vs in the waie of thy truth and reforme our harts make them new ô Lord that they may harbour no worke of darknes neither hatred nor anie other vice which may offend thee thorough Christ our Lord Amen 1 S. BARNARDS golden sentence of the vertue following CHARITIE is a goodlie thing yea it is a thing that will not shrinke in anie tribulation in anie greefe iniurie wrong or abuse In few words what thinke we comparable therevnto seeing it is preferred before martyrdome and counted better than a faith that mooueth mountaines By charitie man dwelleth in God and God in man Charitie bringeth libertie driueth awaie feare feeleth no toile looketh on no desart requireth no reward Charitie is the mother of men and of Angels pacifieng and making attonement betweene things in heauen and things in earth This is the vertue which reconciled God to man and brought man into the fauour of God 2 The REPVLSE giuen by true LOVE and CHARITIE O Man doth it necessarilie followe that bicause manie vices in thée deserue well and woorthilie to bée hated that therefore the image of God in thée ought not to be loued As Iesus Christ nailed vpon the crosse and there hanging loued his enimies and before his death and passion admonished his disciples in this maner saieng Loue your enimies doo good vnto them that hate you and praie for them which persecute you slander backbite and vpbraid you that you may be the children of your Father which is in heauen So likewise by the mouth of Salomon and Paule these words are spoken If thine enimie hunger giue him meate if he thirst giue him drinke For in so dooing thou shalt heape coles of fire vpon his head Vnto which sentence the Apostle addeth somewhat of his owne saieng Be not ouercome of euill but ouercome euill with good It is contrariwise thus written by S. Iohn against such as hate their brethren He that hateth his brother is a man-slear and ye knowe that no man-slear hath euerlasting life remaining in him Againe He that hateth his brother walketh in darknes and is yet in darknes not knowing whither he goeth bicause darknes hath blinded his eies But thou saiest O man It is enough that I loue such as loue me For why should I beare good will or be beneficiall vnto them that haue deserued no such thing at my hand Heare O man the Lord speaking vnto thée in another tune for If you loue them that loue you what reward shall you haue Doo not the Publicans the same What art thou able O man to obiect against this Doubtles He that hateth his brother abideth in death And he that loueth his brother abideth in God and God in him Spue vp therefore all the bitter gall of hatred doo what thou canst to swallowe downe the swéet honie of loue For nothing is more pleasant nothing more happie and blessed Saint Iohn saith God is charitie And S. Paule that excellent preacher of the Gentils affirmeth that The loue of GOD is shed abroad in our harts by the holie Ghost which is giuen vnto vs. Whervpon it is concluded and not without iust cause that loue or charitie is said to couer the multitude of our brethrens offences as it is written Charitie couereth the multitude of sinnes 3 A praier for the former vertue O Eternall GOD which by the mouth of thine Apostle Paule hast said that Although we speake with the tongues of men and Angels and yet are void of loue we are like to sounding brasse or as a tinkling cymbal yea albeit we had the gift of prophesie and knew all secrets yea if we had all faith so that we could remooue mountains and yet wanted loue we were nothing heare vs we beseech thee and by the heate of thy loue set on fire and kindle our cold and frosen loue We confesse that the cause why iniquitie and sinne aboundeth is the lacke of loue which in holie Scripture is called the bond of peace We acknowledge also that to loue our neighbour as our selfe is a sacrifice much more acceptable than burnt oblations incense We can not denie but that the Apostle speaketh truth saieng that Who so dwelleth in loue charitie dwelleth in thee ô GOD and thou in him But bicause it is not in vs to liue in loue and charitie knowing that they are the works of light vnlesse thou assist vs by thy grace sanctifie vs and cleanse vs from all intrinsecall and hidden corruption wee therefore bend the knees of our harts before thee humblie beseeching thy diuine Maiestie that as thou art the fulnes and perfection of loue yea loue charitie it selfe so it would please thee to conforme and make vs like vnto thee which delightest in nothing that is euill And bicause charitie couereth the multitude of sinnes fulfilleth the lawe is the end of the commandement and commended vnto vs as a most necessarie adiument helpe to obteine and laie hold vpon euerlasting life vouchsafe we beseech thee to plow vp our stonie harts and to soften them with the showers of thy grace that being mollified and soupled they may be able to receiue the seed of loue and charitie and thereby fructifie in all good works through Iesus Christ our Lord Amen The seuenth Combat 1 S. BARNARDS golden sentence of the vice insuing AS the confession of sinne hath the promise of remission so the excusing and cloking of sinne is threatened with punishment Againe it is no dissembling with God who abhorreth all sinne and much worse the excuse of sinne which is more heinous than the sinne it selfe As for slander and flatterie I wish wise men to beware of both Moreouer whether to slander or to giue eare to a slanderer be more damnable I can not easilie tell This is certaine that death entreth in at our windowes so often as we with our itching eares and tongues contend and striue to drinke one to another out of the full poisoned and deadlie cup of slander The Lord saue my soule that it fall not into the hands of slanderers 2 The ASSALT giuen by the excusing of sinne and by SLANDER O Man persuade thy selfe that thou art not the most heinous offender aliue Thou hast not béene as other men be an extortioner a vsurer a turne-cote a mercilesse murtherer or such like There be sinners that haue committed all these transgressions with gréedines Who can laie to ones charge or kéepe close the abhominable déeds that such a lewd fellowe and such a wicked person hath done but he that hath béene accessarie and giuen his consent
Father forgiue them Beware therefore and take heed that thou perish not through vnpatience but suffer all things for Gods sake bicause he suffered extreame torments for thy sake and thy patience shall not be fruitelesse void or vnrewarded 2 The REPVLSE giuen by PATIENCE or forbearance O Man if thou call to mind the passion of thy redéemer Christ Iesus there can nothing happen vnto thee be it neuer so hard and heauie but thou shalt be able to beare and abide it with an humble and quiet mind For Christ as S. Peter saith suffered for vs leauing vs an example that we should followe his steps For he himselfe hath thus spoken If they haue called the maister of the house Beclsebub how much more will they so doo vnto them of the houshold Againe in another place If they haue persecuted me they will likewise persecute you But what are our sufferings in comparison of his passions For he submitted himselfe to beare reproches reuilings mockings scornings buffetings spittings whippings a crown of pricking thorns and the accursed crosse and are we miserable slaues wearie with a word speaking euen to our owne confusion and shame Are we discouraged Are we throwne downe put to silence with one sentence How thinke we of the saieng of S. Paule If we suffer not with him we shall not reigne with him And therefore the prouocations of wrath must be suppressed and beaten downe as the danger thereof which is damnation ought to be feared For he that is angrie with his brother is in danger of iudgement And He that saith vnto his brother Racha is in danger of a counsell but he that saith vnto his brother Thou foole is in danger of hellfire Now where may a man find remedie against this deadlie poison The words following doo sufficientlie shew If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thée leaue there thy gift before the altar and go thy waie first be reconciled to thy brother and then come and offer thy gift As if he had said Powre out no priuate praier secretlie in thy hart except thou haue first made amēds to thy neighbour whom thou hast misvsed and brought him to quietnes and contentation of mind For praier is the gift which we bring and our hart is the altar He that endeuoureth thus to doo as often as he shall perceiue a couple at strife and variance by wrath and anger dooth not incur the danger of damnation But manie there be which will not forgiue their offenders albeit they submit themselues and séeke pardon and attonement Against those is the sword of our Sauiour drawne out to giue this stroke If you forgiue not men their offences your heauenlie Father shall not forgiue you your trespasses Thou wilt saie O man He hath misvsed me manie waies and oftentimes he offendeth mée I saie vnto thée O man not I but the Lord making this answere to Peters demand and saieng Lord how often shall my brother sinne against me and I forgiue him Till seuen times Our Sauiours answere is this I saie vnto thée not seuen times but seuentie seuen times How manie be there which are verie stowe and slacke to release wrongs done vnto themselues but verie swift and hastie to set at naught such iniuries as they offer vnto God And sometimes it commeth to passe that vnder a pretence of taking occasion to reuenge iniuries done to God men are not ashamed to reuenge their owne Againe what shall we saie of such as in the furie of their blindnes breake out into words of outrage and fall a cursing Against them the Apostle concludeth in this maner Cursed speakers shall not inherit the kingdome of God Which vice S. Iames detesting to set it foorth the more effectuallie saith No man is able to tame the tongue it is an vnrulie euill full of deadlie poison Therewith wée blesse our God and Father and therwith we curse men which are made after the similitude of God Out of one mouth procéedeth blessing cursing My brethren these things ought not so to be dooth a fountaine send foorth at one hole swéete water and bitter also For this cause it is said else-where Death and life is in the hands of the tongue 3 A praier for the former vertue O Eternall God which hast set before our eies the necessitie of patience and forbearance by a view of the contrarie expressed in a parable of an euill debter whom his Lord and maister remitted for compassion sake bicause he sawe the man vnable to make repaiment yet he notwithstanding meeting with a fellowe of his that ought him but a small summe of siluer void of patience destitute of mercie far from forbearance or anie sparke of pitie caught him by the throte and dealt with him in great extremitie Whose rigorous and cruell behauiour comming to the eares of his Lord was accordinglie punished Giue vs we beseech thee better grace that we may see into our selues examine our owne consciences and turne-ouer the bils of dets which thou most fauourablie and mercifullie hast cancelled and cut in peeces to the end that we taking thee for an example might acquit and forgiue our brother if there were anie thing betweene vs and patientlie to put vp iniuries and wrongs though the flesh naturallie doo storme therat referring vengeance vnto thee ô Lord vnto whom properlie it dooth belong O powre into our harts we besech thee plentie of patience wherof alas there is great want in this our age as appereth by the coldnes of charitie loue whose propertie it is to be pitifull long-suffering to be gentle courteous and full of tendernes least being forward irefull rough vnquiet and greedie after reuengement we heare this sentence denounced against vs Wo vnto you that haue lost patience bicause it is a necessarie vertue and greatlie to be regarded that after we haue done the will of thee ô father we might receiue the promise for Iesus Christs sake Amen The ninth Combat 1 S. BARNARDS golden sentence of the vice insuing LET vs watch and ward ouer all our works least we ouerslip the dooing of that which God commandeth we commit that which hee forbiddeth Let vs watch and ward ouer our words least in vttering them we offend God or damnifie and hurt our neighbour For happie is he who in all his communication and talke hath an eie to these two feares the first of Gods Maiestie in whose hands it is horrible to fall the other of our brothers frailtie and weaknes whom it is the easiest thing of a thousand to offend For so long as we abide in this earthen vessell of flesh bloud we can not be free from offences And therefore if thou remember that thy brother bee offended at thee bee not waiward but humble and lowlie to craue pardon And if thou haue ought against him be not malapert in controlling nor hard to intreate but mild in reproouing and gentle to forgiue and all shall
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
had not where in the world to laie his head O monstrous vnkindnes of the creature to the creator ô vnnaturall dealing ô tiger like crueltie retalied for such lamblike lowlines Grant vs better grace most mercifull father and suffer not sathan to cast so thicke and darke a mist of blindnes before our eies that therby we should be allured to loue the world but rather arme vs with faith whereby wee may ouercome the world and triumph ouer the same in victorie through Iesus Christ our Lord Amen 1 S. BARNARDS golden sentence of the vertue following THE contempt of this world ô man if it were common as it is but rare would be a meanes to drawe thee vnto God and to a longing fo the life to come Thine owne miserable and helples estate in this vale of wretchednes were enough to bring thee to an vtter misliking and despising of this world For what art thou ô man no more than a man yea a bare and naked man a poore man and a distressed man a man lamenting that thou art a man ashamed that thou art borne a naked man repining that thou art borne to labour and not to honour a man borne of a woman and through the guilt of sin liuing but a while and therefore fraught with feare stuft with miserie and wrapped in wo yea manie and manie woes woes of bodie woes of mind woes in sleeping woes in waking woes on all sides which way soeuer thou lookest and castest thy tooting eies How then canst thou find in thy hart ô man to loue the world and not rather to hate and haue it in contempt knowing that it is the fornace where all these afflictions are forged Thou art one of Adams sonnes descended of his loines borne in sin brought vp in wickednes and therefore thou canst not liue in this world without labour without sorowe without anguish without misfortune and infinite casualties day by day ebbing and flowing wherevnto thou art so much the more subiect bicause thou louest the world which thou oughtest to contemne and vtterlie mislike Againe in louing the world thou art in league with sin and in fee with death Why then wilt thou loue the world why wilt thou desire his friendship why wilt thou hunt after the delight of the same the longer thou liuest in it the greeuouser is thy transgression the heinouser thy wickednes the more in number thine offences Loue this world the lesse and sin the lesse contemne this world the more and rise to righteousnes the more for the killing of the one is the quickning of the other Set not thy mind ô man vpon this present wicked world nor the vaine pomps and transitorie trishtrash of the same for it shall waxe old as a garment and all the beautifull brauerie thereof shall vade like a blossome Looke aloft ô man to Ierusalem the citie of the great king who will satisfie thee with the finest floure of wheate and cherish thee with comfortable streames of running riuers There is no measure nor weight there is no scale nor ballance there are no bounds nor marks but plentie and abundance fulnes and store freedome and libertie There is no feare nor trembling because God hath established peace in his kingdome no enimie entreth in no friend goeth out of that citie there are no temptations there are no troublesome thoughts because he that is alwaies one and neuer changeth hath set euerie thing in a stedfast and inuariable order There is no power of tempting no cause of disquieting no ablenes of hurting no dooing against gods holie will and no transgressing but happie peace and peaceable happines perfect pleasure and pleasant perfectnes one will in God and vs so that whatsoeuer pleaseth him the same pleaseth vs. There is cleere light which wee shall behold with cleere eies There is the souereigne good euen the treasure of treasures which we shall not onlie see but also enioie I meane life euerlasting which is the fulnes of time the length of daies yea the true daie which knoweth no sun setting the high noonetide the abundance of perfect glorie euerlasting truth and true euerlastingnes The continuance of that citie hath no end the brightnes of that citie hath no dimnes no decaie The fulnes of the ioies of that citie hath no lothsomnes O true mid-daie ô glistering light ô cleere sun-shine ô driuer awaie of darke shadowes ô drier vp of fens and marishes ô cleanser of noisomnes and stinkes O temperate spring-tide ô beautifull summer ô plentifull haruest ô calme and quiet winter ô safe dwelling paradise I meane ô sweete food of life God almightie Long ô man with a godlie longing after these euerlasting ioies laid vp in heauen where thou shalt see God face to face who is the light of the inlightened the rest of the exercised the countrie of the sore trauelled the life of the liuing and the crowne of conquerors 2 The REPVLSE giuen by the contempt of this present world and the loue of the world to come O Man if the things which thou séest vnder heauen so much delight thée if a verie prison and gaile seeme so beautifull in thine eies what affections should the countrie of countries the citie of cities and mansion of mansions bréed in thy heart If strangers and forreners are in loue with such vanties how pretious are those things which children heires shall possesse euen to their full cōtentment If mortall and miserable men are so inriched in this life how shall immortall and blessed saincts be rewarded in the life to come Wherefore I counsell thée O man to shake off from thée the loue of this present world wherein no reasonable creature is so borne that he should not die and take vnto thée in place thereof the loue of the world to come where all are so reuiued and quickened that they cannot die againe where no aduersitie troubleth no necessitie pricketh no molestation vexeth but eternall reioising reigneth But thou wilt aske mée what else should be there but continuance and euerlastingnes of such and so great blessednes I can not answere thée otherwise than thus that what good thing soeuer is there it is to be found and what euill thing soeuer is there it is not to be found Thou wilt yet aske me further what good thing that is I tell thée O man it is néedles to aske The Prophet Esaie and the Apostle Paule teach thée in few words saieng The eie hath not séene the eare hath not heard neither hath it entred into the heart of man what things God hath prepared for them that loue him Zelous Dauid garded about with all the glorie pompe and riches of this present world gasped and groned after this felicitie when he said What haue I in heauen but thée and there is nothing vpon earth that I desire in comparison of thée God is the strength of my heart and he is my portion for euer The same good King Dauid in the abundance of his sumptuous banketing
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
dishes and costlie fare vseth these words I will behold thy face in righteousnes and when I awake I shall be satisfied with thine image Againe My soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God And yet againe How are the daies of my pilgrimage prolonged How long shall I dwell on earth But Paule much better I desire to be loosed to be set at libertie to die and to depart cut of this world that I may be with Christ By which godly mens examples written for thine instruction O man that thou mightest increase in knowledge and expresse the points of thy holie calling I would wish thée to be schooled to be wearie of this world to loath the vanities of the same to estéeme the pleasures thereof as smoke which vanisheth with the least blast of wind that doth blowe to repute of riches honours dignities offices promotions lands possessions beautie fauour eloquence wisedome policie strength manhood valiantnes kindred affinitie linage petigrée parentage and whatsoeuer else may be named as they are euen méere vanities according to the sentence of the preacher who beheld and considered all things vnder the sunne and lo all was vanitie vanitie of vanities and nothing but vanitie The counsell of blessed Paule offereth it selfe in conuenient place to be imbraced who no doubt had a perfect view of the vanities reigning in this world vanitie in eating and drinking vanitie in speaking and thinking vanitie in writing and inuenting vanitie in apparell and clothing vanitie in buieng and selling vanitie in heart vanitie in tongue vanitie at home vanitie abroade vanitie on sea vanitie on land vanitie in most vanitie in least vanitie in rich vanitie in poore vanitie in wise vanitie in fooles vanitie in strong vanitie in weake vanitie in faire vanitie in foule finallie nothing but vanitie vanitie which way soeuer a man casteth his eies vp or downe on this side or that side behind before or round about And therefore S. Paule I saie willeth vs whose aduise I wish thée O man to followe and put in vre that such as wéepe should be as though they wepe not they that reioice as though they reioiced not they that buie as though they possessed not and they that vse this world as though they vsed it not And why so For saith he the fashion of this world weareth awaie and all the pleasures recreations delights and whatsoeuer thing passeth other in excellencie is but méere vanitie Héere O man thou canst doo no good déed but it hath an imperfection the diuell is so busie about thée to ouer-swaie thée in thy works yea when thou art best occupied euen in praieng to God the father for supplie of some-thing which thou lackest or praising him for benefits and graces receiued or confessing thy faults when thou hast offended or suing for pardon by the vertue of Christes death and passion Whâ—â— thou art reading the scripture foâ— thine instruction and comforâ— earnestlie hearing the word of God preached with 〈◊〉 attentâ—ue eares diligentlie reâ—â—â—nine in points of religion for 〈◊〉 increase of spirituall knowledge desirouslie To conclude when thou art goodliest disposed and giuen then euen then the diuell sendeth out his angels euen wicked thoughts idle imaginations phantasticall toies and a thousand impediments to withdrawe thée not onlie from dooing well but also from thinking well O man this busie diuell who séeketh to make a diuorce betwéene Christ and thy soule whome hée hath married to himselfe and chosen for his spouse he euen he is the prince of this world he is the prince of darkenes and therefore this world which is his princedome must néeds be darkenes for whatsoeuer is at strife with God who is the father of light the same is darkenes but such is the world therefore the sequeale is prooued and standeth iumpe with truth Now O man buckle thy selfe to encounter with this world the pompe pride statelines and iollitie thereof Let faith Dauids chiefe weapon against Goliah be thy chiefe armour let righteousnes and light be thy furniture and not onlie that but the complet harnes which S. Paule exhorteth the Ephesians to put on namelie the vainbraces of veritie girt about thy loines the brest-plate of righteousnes claspt close to thy hart the preparation of the Gospell of peace for shooes on thy féet the helmet of saluation to couer thy head the shield of faith to hold in thy left hand and the sword of the spirit in thy right Thus prepared O man feare not the force of anie foe for thou shalt de able thus armed to quench all the firie darts of the wicked to stand fast against sathans assalts and the inuasions of his ministers Looke about thée bestir thée haue an eie before behind aboue belewe on thy right hand on thy left and round about thée that thou be not betraied supplanted ouercome and subdued Handle thy weapon circumspectlie fight it out manfullie and giue not an inch of ground to thine aduersarie for thou dooest not wrestle against flesh and bloud onlie but against principalities against powers and against worldlie gouernours the princes of the darknes of this world against spirituall wickednesses which are in the high places Go to then in Gods name set forward in faith Gods grace is thy guide feare not the world for Christ hath ouercome the world Thy life on earth O man is a continuall warfare thou shalt be in one conflict or other so long as thou drawest breath and therefore praie alwaies with all manner of praier and supplication in the spirit and watch therevnto with all perseuerance so shalt thou be succoured at all assaies and not destitute of helpe in time of néed So fight therefore O man not as one that beateth the aire but as one that would be counted a good souldiour and tread vnder féete the loue of this world withstand euerie thing that commeth not of faith for it is sin endure all suffer all beare all hazzard life and all for the loue of the life to come persuading thy selfe that thou art blessed as S. Iames saith when thou subduest the temptations of thy disordered appetites vrging thée to sin For when thou art tried thou shalt receiue the crowne of life which the Lord hath promised to them that loue him the crowne of glorie euen an incorruptible crowne which shall be set vpon thine head at the appearing of Iesus Christ the great and vniuersall shepheard of thy soule Feare none of those things which thou shalt suffer Behold it shall come to passe that thou shalt be tried ten daies that is manie times be thou faithfull and wise vnto the death and thou shalt surelie be rewarded with the crowne of eternall life promised by Iesus Christ thy sauiour to whome be all laud praise honor and glorie for euermore Amen 3 A praier for the former vertue O Eternall God father of our Lord Iesus Christ which by the mouth of thine Apostle blessed Iohn hast giuen