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
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
touching afterwards it poisoneth the mind with filthie delight last of all by consenting to sinne and willingnes to worke wickednes both bodie and soule are subdued and ouercome 2 The ASSALT giuen by filthie LECHERIE O Man neuer cast this stumbling-blocke before thy conscience that leacherie is a deadlie sin and deserueth damnation Why maiest thou not without anie remorse or care vse thine owne bodie to thy harts delight Such plesures as are ordeined for thée to possesse and enioie it is reason thou shouldest without let or hinderance haue them in fruition Hast thou opportunitie of time and due season to serue thy desires Take it then neglect not such conuenient offers For time passeth and it hapneth in an houre that hapneth not in seuen yeare The eie must be satisfied with séeing the eare with hearing the tong with talking the lips with kissing the armes with imbracing and other parts of the bodie must haue their due recreation otherwise vnquietnes will insue to the disturbance of the verie heart with melancholie madnes Manie haue béene busie to bridle their lusts and fleshlie affections but they haue béen glad to giue ouer their enterprise For the concupiscences of the heart are wild beares to bind and fierce monsters that refuse to be tamed That which is naturall in thée O man and not dishonest séeke not by sinister meanes to suppresse and take this lesson for thy learning that to vndertake the maistering of such motions as are bred in thy bones and will neuer be rooted out of thy flesh is to wrestle with the wind and to cast water into the sea Againe be persuaded by counsell and reason if thou be wise and prudent For the lust of bodie is neither to be discommended nor yet condemned though some both rashlie and falslie lash out lies saieng that it is a sin which shutteth thée out of heauen That can not be so For can any creature sée further into the nature of things than the creator himselfe But the creator himselfe would not prohibit or forbid thée O man the pleasure of the flesh in carnall copulation which a companie of dizzards call the sin of leacherie when in déed it is no sin bicause it beginneth with loue and endeth with repentance and therefore why should anie one beside him attempt to perswade or exhort thée to the contrarie It is certaine that God denied not that delight vnto thée because he gaue no expresse commandement to forbeare it and he allowed it because he suffered the same to be enioied before-time euen in the beginning he permitted and misliked it not but rather thought it verie needfull and conuenient that man should haue his peculiar delectation with his woman as well as other creatures in their proper kind or else he would not haue made them hée and shée in the generall creation And therefore O man estéeme it no matter of conscience to vse thy bodie to pleasure and to satisfie thy flesh when it is kindled and set on fire with the concupiscence and lust of that which it liketh and loueth For to doo otherwise bréedeth a pensiuenesse and molestation of mind and a disquieting of euerie member 3 A praier against the former vice O Almightie God we euen we who a long time haue sate in the seate of sinners followed the trace which we found fore-troden and set our selues aworke in dooing diuers things vtterlie against the lawe of thy commandements doo heere humble and throwe downe our selues vile dust ashes and woormes-meate at the footstoole of thy mercie-seate beseeching thee to pardon all our misdeeds and follies past at the greatnes and greeuousnes whereof we quake and tremble to banish them out of the borders of our hearts where they haue harbored long and to put new tenants in possession euen cleane thoughts holie talke honest deeds and whatsoeuer else may stand with the credit of Christianitie O Lord giue vs not ouer to the lusts of the flesh least through frailtie and want of grace we commit sinne with greedines and so denieng thee in our liues whome wee professe with our lips heape vpon our owne heads hell and condemnation Let not lecherie keepe vs in bondage ô let not so ouglie and deadlie a sin reigne in our mortall bodies let it not take roote in vs ô let it not bloome and blossome in our earthlie members least we burgening and growing like ranke weeds bring foorth in fine the fruits of endles confusion A detestable vice it is ô Lord we knowe right well the dangers therevpon depending are deadlie the miseries lamentable the temporall plagues irkesome the eternall torments vnsufferable all which considered with the dread of thy iudgement oftentimes executed with sudden vengeance shall we be so gracelesse as to make our bodies brothell-houses of Satan cages of vncleane birds nests of venemous serpents and indeed verie dens of diuels O God forbid Deliuer vs sweet Lord from this desperate downe-fall hold vs vp with thy hand that we stumble not and at all assaies assist vs with thy spirit that thereby as with a sharpe syeth wee cutting in peeces that poisonfull scorpion lecherie may not feare hir sting anie more which woundeth vnto death From this sinne and all sinnes noisome to our soules and bodies set vs free for thy mercie sake ô almightie GOD Amen 1 S. BARNARDS golden sentence of the vertue following VNspotted CHASTITIE is the onlie iewell which in this mortall life representeth vnto vs a certaine state of eternall glorie Vnspotted chastitie is the onelie thing which at the solemnities of mariage setteth before vs a forme of that blessed countrie where wee shall not marie nor be maried giuing vs in this our earthlie booth a proofe of that same celestiall conuersation which wee shall lead in the life to come with the Saints This vessell which we beare about is brickle fraile and manie times in danger howbeit chastitie keepeth and preserueth it for sanctification yea like most sweete smelling balme it perfumeth our carcases making them trim and sauourie as if they were seasoned with the purest spice Vnspotted chastitie brideleth the senses and snaffleth the lims least otherwise they might soke in idlenes and ease run a rioting after lewd desires and beecome ranke and rotten with the pleasures of the flesh But yet for all this chastitie how beautifull amiable so euer it seeme in shew is nothing woorth without charitie it is of no value of no price of no estimation void of credit merit desart And no maruell For without charitie what good thing can be vndertaken had or obteined Faith yea but that auaileth little though it mooue mountaines Knoweledge yea but that profiteth little though it speake with the tongues of men and angels Martyrdome yea but that helpeth little though I offer my bodie to be burned Chastitie void of charitie is a lampe lacking oile Take awaie oile the lampe is not lightsome take awaie charitie and chastitie is not delightsome 2 The REPVLSE giuen by
higth of his glorie and wilt thou by presumption séeke such aduancement as to exalt thy selfe on high out of the doonghill Consider thine owne estate and condition for the terme of thy life in this world examine what thou art by the words of the wise man saieng A corruptible bodie is heauie vnto the soule and the earthlie mansion kéepeth downe that vnderstanding which museth vpon manie things With what thicke and palpable darknes then thinke we is the dirt of pride obscured and defaced héere on earth when a starre which rising in the morning and beautifieng the heauen with his brightnes lost the beames of his light Heare therefore O man and listen for thy learning to the voice of truth it selfe speaking vnto thée and saieng He that followeth me walketh not in darknes but shall haue the light of life The same truth teacheth elsewhere in what points we should followe him saieng Learne of me for I am méeke and humble in hart and you shall find rest for your soules Harken O swelling pride harken I saie to the maister of humilitie and méeknes Euerie one that exalteth himselfe shall be brought lowe and he that humbleth himselfe shall be exalted Againe Vpon whom doth my spirit rest but vpon the humble and quiet man and him that trembleth at my words and saiengs Listen also O swelling pride what the Apostle reporteth of this maister of humilitie exhorting men therevnto For he saith expresselie thus Let the same mind be in you which was in Christ Iesus who being in the forme of God thought it no robberie to be equall with God but made himselfe of no reputation taking on him the forme of a seruant and made in the likenes of men and found in figure shape as a man he humbled himselfe made obedient vnto death euen the death of the crosse If therefore the diuine Maiestie abased himselfe with so great humilitie the infirmitie weakenes and vilenes of man ought not to be insolent proud arrogant or presumptuous 3 A Praier for the former vertue O Almightie and euerliuing God which knowest better than we our selues what is most conuenient for our condition and estate we beseech thee to powre into the vessell of our harts the pleasant and acceptable liquor of humilitie which is a vertue wherewith thou art so well pleased as with nothing more promising to such as humble and submit themselues the possession of eternall life according to the testimonie of thy sonne Christ saieng that Who soeuer abaseth himselfe like a little child he shall be called great in the kingdome of heauen O grant vnto vs we beseech thee of thine vnspeakable goodnes that we may be inriched with this most heauenlie vertue knowing that the same maketh vs like vnto Christ Iesu who came into the world as he saith of himselfe to serue and not to be serued as appeareth by the washing of his Apostles feete and by taking vpon him the shape of a seruant whereby he made himselfe of no reputation but was found and esteemed as a common and ordinarie man humbling himselfe and being obedient to the death euen to the death of the crosse for the which God his father exalted him and gaue him a name aboue all names that to the Name of IESVS euerie knee should bow both of things in heauen and things in earth and things vnder the earth O teach vs trulie to humble our selues before thee according to the example which Christ shewed to his disciples that our praiers being made in humilitie and lowlinesse may please thy diuine Maiestie and that pearcing through the clouds they may not rest till they come neere nor depart till thou ô most high hast had respect therevnto Grant this for thine honour and truths sake ô omnipotent God and mercifull Father Amen The second Combat 1 S. BARNARDS golden sentence of the vice insuing VAINE-GLORIE flieth awaie swiftlie pearceth lightlie smiteth smoothlie but woundeth shrewdlie and killeth quicklie Vaine-glorie confoundeth sch as see not such as be blind negligent and laie open themselues vnto it such as run vpon it as vpon a rocke not viewing the mischiefe thereof not marking or considering it not auoiding and forsaking it and not weieng with aduisement how vaine transitorie fraile and perishable it is For ô man if thou wouldest looke circumspectlie into vaine-glorie and esteeme of it accordinglie it should be so far from killing thee that thou wouldest rather kill vtterlie destroie and bring it to nothing 2 The ASSALT giuen by VAINE-GLORIE O Man estéeme of thy selfe as thou art surpassing all other in euerie respect If thou doo good doo it to thy commendation bestowe thy benefits where thou maiest be praised If thou be disposed to doo anie man a pleasure doo it in such conuenient place and at such a seasonable time as there may be standers by lookers on to beare witnesse thereof and to call thée by the name of a good pitifull man It is lost that is done priuilie in corners where none beholding or séeing can report of thée according to thy desart Doo therefore thy good déeds in open sight before the eies of men that they may commend thée for thy deuotion and holinesse praise thée for thy mercifulnes and reuerence thee for thy goodnesse that thou maist be counted one of Gods elect that none may contemne thée none despise thée none speake ill of thée but that all may exhibite and doo thée such honour reuerence as to thée by desart is due and apperteining 3 A praier against the former vice O Eternall God vnto whome all glorie be longeth and nothing but shame and confusion vnto vs bicause of our sinnes we beseech thee of thine infinite goodnes and clemencie to kindle in vs a detestation and mortall hatred against all inward motions rebelling and making war with the spirit And speciallie ô mercifull Father set vs at defiance with all selfe-liking of our selues all selfe-loue and selfe-trust but specialie with vain-glorie which maketh vs negligent and carelesse in giuing thee the honour due vnto thine holie name We knowe and thou seest it in vs that euen the meanest and basest person hath some infection little or much of this poisonous humor of vaine-glorie according to this saieng of the Sonne of Sirach The poore man glorieth in his knoweledge and the rich bicause of his goods and substance but let him that glorieth in his wealth feare least he fall into want O good Lord open our eies that we may not onelie see but also forsake this vanitie knowing that so long as we sauour thereof we can not smell sweete in thy presence Let not anie pompe or pride of apparell carie vs awaie ô let vs not fixe our delight in such shadowes knowing that thou disalowest it by thy seruants counsellest vs to renounce the same saieng in expresse words Bee not proud of clothing and raiment and exalt not thy selfe in the daie of honour We knowe confesse it that against the proud vaine-glorious
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
deliuer vs not ouer into the rule of Satan our ghostlie enimie least he make a spoile of our soules and feede on them as a falcon vpon a dooue or as a woolfe vpon a lambe Be thou the gouernor of our life and the directer of all our deeds that we may walke in the waies of thy lawe and tread the paths of thy cōmandements out of which when we wander and go astraie neglecting the conduction and leading of thy grace we fall into the temptation of the diuell and beecome outcasts from the Commonwealth of Israel exiles and outlawes from the testament of the couenant and haue our names scraped out of the register booke of euerlasting life Let vs intreate thee therefore ô most mercifull God by the mediation and intercession of thy Sonne our Sauiour to giue vs that which we aske euen an humble submission of mind which working in vs effectuallie may strike downe all kind of insolencie hawtines vaine-glorie ambition arrogancie and whatsoeuer else dooth hinder vs frō entering into thy heauenlie kingdome We knowe ô Father the commodities depending vpon this blessing to be not onlie singular but also manifold For when we offend it worketh in vs an inward sorowe for sinne a greefe for dishonor done to thy Maiestie a care of conscience a purpose to amend and a desire to be reconciled When we are rebuked it maketh vs take warning gladlie thinke vpon our offence sadlie lament the same earnestlie repent in hartilie craue pardon vnfeignedlie and walke euer after more circumspectlie through Iesus Christ our onelie mediator and aduocate Amen The third Section and eleuenth Combat 1 S. BARNARDS golden sentence of the vice insuing HEAVINES is bred in mans hart sundrie waies and is an affection naturallie graffed therein not blameable if it be meaurable but offensiue if it be excessiue And therefore to torment thy selfe with too much sorowe and to refuse comfort for the losse of things temporall which come and go like the tide is extreame madnes Awaie with that worldlie and vngodlie sorowe for God hath no pleasure therein If thou wilt knowe what sorowe pleaseth the Lord I tell thee it is sorowe for sinne which is ingendred of repentance begetteth righteousnes The remedie against this sorowe that it breake not beyond the bounds of moderation and so degenerate into despaire is Gods vnspeakable mercie euen his mercie which is aboue all his works As for heauines procured by the variable state of the world and the inconueniences belonging to this life esteeme of them ô man as they are outward chastisements and school-points to traine thee to amendement 2 The ASSALT giuen by vngodlie SOROWE or HEAVINES O Man thou hast manie occasions to bée heauie and sad and nothing in the world whereat to reioice or be merrie Not so much as thy neighbours and friends but are wearie of thée thine acquaintance haue forsaken thée and thou hast a weightier burden of cares and sorowes than thou art able to beare Consider thine owne heauines anguish by viewing of other in the like case imagine what hanging lookes what lamentable countenances what hollowe eies what thin chéekes they haue whom the passions of sorrowes and cares doo oppresse In this perplexitie where is thy comfort where is thy consolation thy lightnes of hart and mirth of mind It were much better for thée to forsake all and to die that these torments might cease than enioieng life to suffer a continuall increase of such coresiue and eating cares For he whom gréefe and heauines hath swallowed vp receiuing no delight in anie visible thing must néedes looke for a lamentable end 3 A praier against the former vice O Eternall God in whose power it is to make the weake strong the sicke sound the poore rich and the heauie merrie we knowe and by experience haue fealt this to be true that disordinate heauines hindereth that which is good and maketh entrance vnto that which is euill And therefore the wise mans aduise is woorthie not onelie to be learned but also to be followed namelie not to giue our minds to heauines nor to vexe our selues in our owne counsell For as the ioie of the hart is the life of man and his gladnes the prolonging of his daies euen so sorrowe is his death and heauines shorteneth his time Againe Salomon telleth vs that by sorowe of hart the mind is made heauie the bones dried vp and the bowels consumed as moths fret a garment and woormes eate into wood yea there is no plague like it no vexation comparable therewith no anguish of greater torment considering that it disquieteth the conscience and draweth manie a one into the pit of desperation as appeareth in Cain Saule Iudas other reprobates giuen ouer and cast out from thy fauour and grace From this heauines good Lord defend and deliuer vs for it is the waie to endles wo to perpetuall tribulation and irrecouerable miserie As for that sorowe and heauines which thine Apostle Paule by his preaching kindled in the Corinthians and reioiced that he had made them sad we beseech thee make vs partakers thereof that thereby wee may be led to repentance and drawe neerer and neerer to the benefit of our saluation This sorowe if it please thee to stirre vp in our harts we shall be so much the further off from desperation and death as we are neerer vnto hope and saluation repentance taking effect and breeding in vs a detestation of sinne Heare our praiers ô gratious God and grant our requests for thy mercie sake Amen 1 S. BARNARDS golden sentence of the vertue following IN all the changes and chances of this life which are manie and diuerse in all tribulation and anguish it is thy part ô man to hold fast the anchor of hope if thou wilt arriue at the port of peace And if thou wilt liue quietlie in Christ Iesu make full reckoning to suffer affliction and though thou bee sharpelie touched both in bodie and mind yet persuade thy selfe that after long sufferance commeth deliuerance and that these chastisements confirme thy conscience that thou art one of Gods houshold Reioice in aduersitie beare all casualties patientlie lament thy sinne sorowfullie but beware of being heauie desperatelie Comfort thy selfe with the memorie of Gods mercie who in due time will giue thee a Quietus est from all these earthlie troubles Finallie when thou art most greeuouslie assalted with sorowe lighten thine hart with thinking vpon these two notable consolations first Christs death and passion secondlie the vnspeakable ioies of the life to come 2 The REPVLSE giuen by godlie reioicing and spirituall COMFORT O Man I knowe that of heauines there are two kinds the one worketh to saluation the other to damnation the one draweth to repentance the other to desperation Thou art assaulted with one of them not with that which worketh vnto life but with that which worketh vnto death Thou maist not be sad and heauie in such sort as thou art persuaded but
of thy sinnes is so heauie and kéepe thée vnder so sore that thou fallest downe againe as soone as thou art halfe vp In this case what is to be done The misdéeds whereof thou art guiltie the transgressions wherein thou art filthilie fallen the sinnes which haue gone ouer thy head are so manie and so great that thou art certainlie damned alreadie without all hope of redemption This is the reward due for thine offences past as for thy present faults thou hast not the grace granted thée to forbeare or forsake them vnles thou wilt loose the pleasures of this world looke for the consolations of the life to come which thou art not like to obtaine bicause thou art secluded from the seate of Gods fauour and therefore desperate and in the state of damnation 3 A praier against the former vice O Eternall God and Father of our Lord Iesus Christ which hast planted vs in thy vineyard to shoot forth our branches and yeeld plentie of grapes that is to saie to lead a life so adorned and inriched with good works as thou thereby maist be glorified giue vs grace we most humblie beseech thee to pull backe and withdrawe our feet from the wicked waies of the diuell the world and the flesh and direct our steps in the paths of thy holie will which is the rule to righteousnes and the line to godlines and innocencie And bicause ô Lord it is thy nature and propertie to abhor sinne little or much considering the integritie and perfection of thy diuinitie which is commended in Scripture to be such that the verie heauens are counted vncleane in thy sight grant vnto vs such light of true knowledge and vnderstanding that therby we may be lead as by a bright burning lampe out of the darke lanes of ignorance wilfulnes obstinacie peruersenes and such like Especiallie deliuer vs from falling into the deepe dungeon of desperation whereinto the diuell by vpbraiding and casting in our teeth the horrour of our iniquities dooth what he can to driue vs that by ingendering a conceit of mistrust in thy mercie and compassion for the remission of our sinnes we should stumble at the same stone of reprobation wherat Cain stumbled who when he had imbrued his hands in the luke-warme bloud of his brother did so vainelie thinke of thy greatnes goodnes that he could not containe himselfe but by the outcrie of his tongue bewraied the mistrust of his hart saieng that his sinne was more heinous than that thou couldest pardon it by thy mercie O Lord preserue and keepe vs during the time of our nauigation in the seas of this troublesome life least thou who art the Pilot of the pinnesse wherein thy people passe through the narrowe streights of death withholding thy hand and forsaking vs we run against merciles rocks and be crackt in peeces like potsheards Defend vs from slipping into the pit of perdition with Iudas that child of wrath and destruction ô saue and rescue vs good Lord tender vs as the apple of thine eies and from all sinne but cheefelie from desperation deliuer vs and our posteritie from generation to generation for Iesus Christs sake our onlie mediator and aduocate Amen 1 S. BARNARDS golden sentence of the vertue following THere is a place betweene feare and carelesnes namelie hope the golden meane wherein mans mind and conscience sleepeth most sweetlie vpon the soft bed of loue vnderlaid with patience In hope we liue least we should faint in afflictions present looking for the ioies which shall last for euer God will not disappoint them that hope in him but will helpe and deliuer them why so and for what desarts Bicause they hoped in him A sweete cause verie effectuall pithie and past reuoking Not to disappoint them that hope in him is a most comfortable reward a rich gift a bountifull largesse For God refuseth not to be the hope of the miserable bicause he is mercifull he disdaineth not to shew himselfe a deliuerer but he will be a protector and defender also of them that hope in him Behold man reckon vp thy tribulations by number his consolations shall make glad thy soule if thou turne not to other by-helpes if thou crie out vnto him if thou hope onlie in him For in all temptation in all vexation in all time of necessitie the citie of refuge is readie to receiue vs the bosome of the Father is wide open for vs the holes of the surest rocke doo gape for vs to run into the bowels of Gods bottomles mercie are our sanctuarie to franchise vs. 2 The REPVLSE giuen by faithfull HOPE O Man if thy sinnes and offences come to reckoning behold the description of Dauid who being guiltie of adulterie and man-slaughter was notwithstanding through the mercie of God deliuered from the mouth of hell Behold Manasses in like maner an horrible a filthie and a most wicked offender restored from death to life Looke vpon Marie Magdalen plaieng the common strumpet and defiling the vessel of hir bodie with innumerable fornications but afterwards better aduised she came with sorowe and anguish of mind to the fountaine of godlines and washing the Lords féete with hir teares she wiped them with hir hairie locks kissed licked and annointed them with ointment by which hir humilitie she tasted the swéetnes of Gods mercie and obteined remission of hir sinnes Looke also vpon Peter who by denieng his leege Lord maister tangled himselfe in the cords of vnbeléefe but afterwards touched with remorse of conscience for so dooing hee did vntie the knots of those cords of infidelitie with bitter teares and hart gréefe Looke vpon the théefe giuen to quarelling and sedition and guiltie of shedding the bloud of his brethren in one minute of an houre by one short confession of his offences he did passe from the crosse where he hoong with shame and infamie to paradise a place of endles ioie and felicitie Looke vpon Saule persecuting the congregation of God breathing out threatenings afresh against the flocke of Christ and imbruing his hands with the bloud of the martyrs of a persecuter became a preacher of an apostata an apostle of a vassall to sin a vessell of election and grace Séeing therfore O man so manie examples of penitent sinners before thy face let not wicked spéeches make place for desperation to enter into thine hart considering it is thus written in holie Scripture In what daie soeuer a sinner dooth turne and forsake his sinnes being sorie for them from the bottome of his hart he shall be saued And againe I will not the death of a sinner saith the Lord. As touching conuersation of life still wickedlie continued and not changed from the worse to the better what should I saie but this that the thing which a man neglecteth to doo to day let him be carefull to doo to morowe whiles he hath life in him and time to repent and amend Let him not prolong and driue it off from daie to daie
the hinderances and stumbling blocks of this wicked world 2 The REPVLSE giuen by TEMPERANCE and SOBERNES O Man one of the parts of thy spéech is true also agréeable to reason For â—o to the intent that thou shouldest not be famished and hunger-bitten to death it pleased the Lord God to make all things fit for foode pure and cleane But on the contrarie againe that thou mightest not shew thy selfe immoderate in eating and drinking a paunch pamperer and a bellie god he enioined and laid vpon thée the commandement of abstinence Furthermore O man marke for thy learning that Sodom among the rest of hir horrible sins came to destruction and ruine through the fulnes of bread the Lord Iesus giuing witnes héerevnto when he spake of Ierusalem and saieng This was the iniquitie and sin of thy sister Sodom euen fulnes of bread Wherfore it shall be good and necessarie for euerie man to come and take his meate and other sustenance as the sick patient receiueth physicke namelie not for delectation or pleasure but for necessitie sake Héerevpon saith the truth that became flesh Iesus Christ I meane in the holie Gospell Take héed that your hearts be not heauie with surfetting and dronkennes Againe S. Paule the Apostle speaking against the Iewes insatiable deuouring and gréedines vseth these words Manie walke of whome I haue often told you and now tell you wéeping that they are the enimies of the crosse of Christ whose bellie is their God and glorie to their shame which mind earthlie things Againe Meate for the bellie and the bellie for meate but God shall destroie both the one and the other Now will I teach thée O man who he is that falleth not into this vice of gluttonie but resisting the same ouercommeth and conquereth it Euen he which in receiuing his food and nourishment is not onlie parciall moderate and of a contented mind whereby he is able to rule and temper his appetite when he féeleth himselfe assalted with hunger but he also which despiseth fine fare delicate dishes plentie or rather superfluitie of cates except it be so that his bodie being weake féeble and impotent cannot brooke grosse or strong meates or that vpon occasion of entertaining his fréends he must néeds for the auoiding of the suspicion of couetousnes and miserable niggardnes prepare such banqueting chéere as may séeme agréeable to the persons assembled 3 A praier for the former vertue O Almightie immortall God thy word teacheth vs that thou art carefull euen ouer little sparrowes which haue their food from thee how much more mercifull fauorable and tender ouer vs whom thou hast made possessors of all thy blessings powred out in full and ouerruning measure vpon the earth In consideration whereof assist vs with thy good spirit that we may reuerentlie receiue them to that end wherevnto they were giuen vs not abusing them to wantonnesse and fleshlie pleasure or to any such heathenish vanitie knowing that is to kindle the fire of thy furie to consume vs vtterlie both bodie and soule but vsing them rather to the comfort of our owne bodies their reliefe ouer whom we haue charge the sustentation of the poore distressed meÌ„bers of thy Church that thus doing we may liue in so much the lesse blame in respect of thee whose glorie we are bound in conscience aboue all things to prefer Which course of life bicause it is vnpossible for anie naturall man to keepe vnles he receiue extraordinarie grace from aboue and haue such helps as may tedder and tie in his wandering affections wee beseech thee to haue regard to our present state and to furnish vs with that vertue which thou knowest most necessarie in this behalfe euen the vertue of temperance whereby we may obserue a decent order not onelie in our diet and dailie refreshing but also in our apparell and all other exercises which we take in hand that thy name therby may be magnified and the inward hope of our holie calling established through the merits of Iesus Christ our Sauiour Amen The xx Combat 1 S. BARNARDS golden sentence of the vice insuing THREE reasons there be which may restraine thee ô man from foolish and excessiue reioicing The first because it is vaine and as Salomon saith such mirth shall be mingled with moorning and the end of such ioie shall be lamentation and therefore it is vaine Secondlie because it is wicked and therefore the wise man saith It is better to go into a house of moorning than into a house of banketting and merrie-making For in the one thou art put in mind of the end of all flesh and being aliue bethinkest what is to come besides that where excessiue reioicing is there is the hart of fooles in so much that euen in laughter he worketh wickednes Thirdlie bicause it is dangerous and as the Euangelist saith Wo be to them that laugh now for they shall weepe and wring their hands their laughing shall be turned into lamenting and their ioie into heauines Let thy reioicing therefore haue these two properties first that it be honest which God alloweth saieng Go thy waies and eate thy bread with gladnes and drinke thy wine with ioie for thy works please the Lord secondlie that it be fruitfull which God approoueth likewise by the scripture in these words A merrie and light hart maketh a glad countenance againe There is no ioie aboue the ioie of the heart 2 The ASSALT giuen by foolish and excessiue REIOICING O Man consider with thy selfe that there is no part or member of thy bodie but serueth to some end the eare to heare the eie to sée the tongue to taste the nose to smell the fingers to féele the throte to swallowe the stomach to digest the secret parts to ingender the legs and féet to carrie the bodie from place to place and the hart principallie to perceiue thinke vnderstand deuise and meditate vpon sundrie matters The case standing thus it shall be good for thée to let sorrowe and gréefe go remembring that a heauie hart hasteneth the daie of death but a merrie mind prolongeth life What cause hast thou O man to be pensiue and sad naie what occasion hast thou not to be excéeding ioifull and glad Thou wantest no kind of delight that may be deuised and therefore it were follie for thée to shew thy selfe otherwise affected than thou art moued by necessarie occasion Two things there are which kindle the senses and set their dulnes on edge namelie wine and musick accustome thy selfe vnto them and thou shalt haue both a merrie conceiuing head and also a reioicing heart Furthermore if thou haue in thy braine anie pleasant toies that may moue laughter and sport hide them not but get thée abroade among thy companions and make them partakers of thy delite Estéeme not that vaine saieng of Salomon which condemneth a man giuen to laughter for a foole For I tell thée that as reason and communication are proper vnto men euen so to take