and painfull yet in consideration that they are preparatiues to health they are receiued well taken and suffered And therefore ô Lord vouchsafe vs the grace of thy holie spirit wherby we being guided conducted and gouerned may not murmur at the admonitions reprehensions and corrections of our brethren though they rebukes vs sharpelie but may most thankefullie take their reproofes knowing that the end and scope of their labour so imploied is for the edification of our soules in Christ Iesus to whom be praise for euermore Amen The tenth Combat 1 S. BARNARDS golden sentence of the vice insuing SWelling loftines is a selfe-liking of ones owne excellencie and hath attending vpon hir two waiting maids broken to hir owne bowe the one is blind pride the other vaine pride whereof the first is a fault of the vnderstanding the second of the will For by that the eie of reason is deceiued and by this the desire of will abused Blind pride maketh a man beleeue he is better than he is whereby he swelleth in the opinion of his owne excellencie boasting of himselfe and giuing no glorie at all vnto God Vaine pride bewitcheth a man in such sort that he braggeth not onelie in that which he hath but in that which he hath not and is more delighted in his owne commendation than in the praise of God But why swellest thou ô dirt and doong Why art thou loftie All flesh is grasse and all the glorie thereof as the flowre of haie He that planteth is nothing nor he that watereth What hast thou that thou hast not receiued and why then art thou so loftie 2 The ASSALT giuen by swelling LOFTINES O Man if thou haue anie busines to doo anie affaires in the world to deale in anie matter wherin to meddle to it with a good stomach and feare not the face or looking on of anie maner of person Followe thine owne counsell and determination For another mans wit is not so good but thine may be much better And therefore abase not thy selfe but compare with the best Let not thine opinion and iudgement bée schooled by anothers aduise and consultation What shouldest thou submit thy selfe to the censure of men Hast thou not God in heauen an eie-witnes and ouerséer of thy dealings Why then shouldest thou care what men suspect and misdéeme of thée in earth 3 A praier against the former vice O Mercifull God cast the light of thy countenance vpon vs which are nothing but mist darknes that the same shining vpon vs may illuminate vs outwardlie and inwardlie to the sanctifieng both of our soules and bodies which thou hast created to set foorth the glorie of thy most holie name And bicause good God there are manie conueiances of vices in our harts and manie holes and corners for sinnes of sundrie sorts to lurke in the least wherof deserueth death and condemnation we most humblie craue of thy diuine Maiestie that it would please thee to crush out of our entrailes as out of a sponge all such filthie and stinking defilings as haue euer since the daie of our natiuities lien there soking and soupling to the vtter putrifieng consuming both of soule and bodie Speciallie most mercifull Father be vnto vs so good a physician as to minister but one dram or scruple of thy grace that swallowing the same downe into the stomach of our soules we may vomit and spue out all swelling loftines which puffeth vs vp like wind blowne into a bladder O heale vs thou most carefull and cunning leach of mankinde which knowest and onelie vnderstandest what maladies are incident to this our mortalitie with what medicines they are to be expelled Suffer not so dangerous an humor to abound in vs least ouer-ruling vs it preuaile and carrie vs as it list from woorse to woorse till we be brought at last euen to the gates of hell as Nemroth Nabuchodonisor Pharao Antiochus Herod the rest of that ambitious proud race were euen at the verie ripenes of their pompe when they thought all things safe and in perfect securitie Wee craue it so much the more instantlie ô Father bicause thou hast threatened to cast downe the high mountains and to make them eeuen with the lowe plaines to lop the tall ceders of Libanus and to make them equall with the base bulrush that thou onelie maiest be honoured in thine excellencie and that all creatures stooping vnto thee may do homage and reuerence to thee their Creator Humble me ô Lord in this maner and pull downe the pinacles of my proud hart that my soule may be made a mansion for thy Maiestie to dwell in thy Sonne to abide in and the holie Ghost to continue in to whom be all honour and power for euermore Amen 1 S. BARNARDS golden sentence of the vertue following FOlowe after me saith Christ passe through me drawe neere to me after me bicause I am the truth through me bicause I am the waie to me bicause I am the life Againe he saith Who so will come after me let him denie himselfe take vp his crosse and followe me Wherein he laieth three things before vs bondage basenes hardnes Bondage in denieng himselfe basenes in taking vp the crosse hardnes in following Christ whose life was tempered with no kind of worldlie pleasure By this we are taught to humble our selues and to be lowlie in our owne eies to be reformed when we are rebuked and not to hold scorne of correction when we are blame-woorthie For the waie to be perfect is to learne how to amend that which is vnperfect if we neglect this we shall neuer come to that 2 The REPVLSE giuen by humble LOWLINES O Man thou must giue no occasion of slander or euill speaking no suspicion of priuie whispering secret talking but if thou be guiltie of such faults as thou art charged withall confesse them that thou maiest amend when thou art rebuked if not denie them with humble lowlines and cléere thy selfe by the true protestation of an vpright conscience bicause the Apostle admonisheth thée that thou oughtest not to giue anie occasion to the aduersarie of speaking slanderouslie Which thing the Apostle detested euen in them that knowing the Christian faith sat downe notwithstanding to eate meates offered vnto idols And although they estéemed an idol as a toie or a thing of naught yet taking vnto them and tasting idolatrous meates as altogither harmeles and nothing at all offensiue they did tie the weake consciences of their vnstaied brethren to the damnable rites and ceremonies of idols by this their euill and vnchristian déed 3 A praier for the former vertue O Almightie euerlasting God which from the beginning of the world hast throwne the thunderbolts of thy iustice and vengeance at such as obstinatelie haue continued in their sinne without remorse of conscience or feare of thy iudgements we most humblie beseech thee to heare the praiers of vs thy seruants and to grant the petition of our lips O
wisedome of thee ô Lord who canst and wilt pull awaie the fig-leaues from our filthines and discouer our secret shame O good God we humblie beseech thee therfore to keepe and defend vs from this detestable sinne whervpon dependeth a most heauie iudgement prophesied by the mouth of thy seruant Iob to light vpon all hypocrites and dissemblers namelie that Their hope shall perish their confidence be cut off and their trust decaie like a spiders web that they shall not once appeare in thy presence they shall be desolate and fire shall consume their dwellings their ioie shall last but a moment their excellencie become as vile as doong they shall vanish like a dreame or vision in the night and their finall reward shall bee euerlasting torments in hell fire where shall be weeping wailing gnashing of teeth From this sinne ô Lord and the plagues due therevnto deliuer vs for thy mercie sake Amen 1 S. BARNARDS golden sentence of the vertue following MEate sauoureth in the mouth and the praise of God in the hart It is to small purpose to magnifie the Lords name with the voice onelie without anie meaning or intent of the mind For God from whom nothing is hid that is vnlawfullie done requireth not the shrilnes and cleerenes of the voice but the cleannes and purenes of the hart Wilt thou therefore worship God aright doo him true and alowable seruice and shew thy selfe an imbracer of pure religion Then worship him in spirit and truth with singlenes of hart with a sincere and vpright mind visit the fatherles maintaine the widowes right followe the example of Christ and keepe thy selfe vnspotted of the world This is true worship this is pure religion 2 The REPVLSE giuen by true WORSHIP and pure RELIGION O Man take héede in anie case of counterfeting forging thy selfe to be that thou art not For to séeme before men otherwise than thou art what else is it but meere damnation Remember therefore the words of our Sauior Christ spoken to this effect Wo be vnto you Scribes Pharisies hypocrites for ye make cleane the out-side of the cup or platter but within you are ful of robberie and vncleannes O thou blind Pharisie first make cleane the in-side of the cup or platter that the out-side of them may be cleane also And the words of our Sauior vttered in the verie same sense with an often repetition or rehersall Wo vnto you Scribes and Pharisies bicause you are like vnto painted sepulchres which appeare outwardlie to the eies of men gaie and beautifull but are full within of dead mens bones and all filthines Euen so you likewise séeme before men iust and righteous but within you are full of hypocrisie and wickednes Vpon whom this sentence of our Sauiour is verified They come vnto you in shéeps clothing but inwardlie they are rauening woolues 3 A praier for the former vertue O Eternall God without whose aid and assistance all our actions are turned into sinne bicause they are not seasoned with the salt of thy spirit but leauened rather with the dowe of the flesh we beseech thee of thine entire goodnes to teach vs the true worship of thee and the sincere seruice due vnto thy diuinitie O suffer vs not to be misled by the imaginations and traditions of men which highlie offend thy Maiestie but vouchsafing to open the eies of our vnderstanding with the keie of thine heauenlie knowledge direct vs how and in what sort we may walke religiouslie before thee Roote out of our harts good God all sinister seruice and dissembled adoration lead vs by the hand into thine holie temple and make a passage for thy spirit of sanctification into our dull and darke capacities that being reformed therby we may worship thee in spirit and truth knowing that thou art a spirit and therefore wilt admit none other worship to be done vnto thee but that which is true vnfeigned sincere and spirituall We knowe how thou hast abhorred the hypocriticall holines of the Gentiles of whom thou complainest by thy Prophet Esaie that they 2 The ASSALT giuen by DISOBEDIENCE O Man consider thine owne dignitie worthines Thine estate is honourable and thou art better than the best To serue and obeie is an abasing of thy vocation it is a signe of inferioritie and subiection To be a maister carrieth some title of authoritie but to be an vnderling or seruant is an argument and token of an homelie and course calling Account of thy selfe therefore and of thy reputation What art thou that thou shouldest do homage to such as are woorse than thy selfe It were more méete for thée to command and gouerne and they to obey and be ruled considering thou art so excellent in all respects that there is not one to be found comparable vnto thée either in wit policie diligence or anie other good qualitie Cast off the yoke therefore of subiection for to obeie is seruitude and bondage slauerie thraldome yea to be inferiour to such as are not thy betters is a token of a base mind and a cowards hart Therefore estéeme of thy selfe Lord-like and not seruant-like stoope not vnto anie cap not crouch not for a man is but a man and thou being a rare man and matchlesse néedest not passe a point for the proudest pecocke for all his fine feathers and trim taile And rather than thou shouldest be at commandement like a seruant trie maisteries for superioritie and get it by vsurpation For a loftie looke and an hautie hart doo best béecome a man 3 A praier against the former vice O Most louing Father who hatest all kind of disobedience frowardnes stubbornes rebellion contumacie obstinacie and contempt which are the fruits of the corrupt flesh and hast declared also thy hatred by denouncing most terrible plagues against so detestable sinne we beseech thee to plow vp the sandie soile of our harts with the cultre of thy sanctifieng spirit that wee may beecome tractable mild gentle lowlie and obedient as it becommeth vs. We knowe by the information of thy holie word that who so disobeieth thee is subiect to manie curses and who so resisteth a iudiciall magistrate is punishable with death euen by thine owne ordinance and lawe We know that thou detestest nothing more than the sinne of disobedience and transgression of thy commandements though the intent seeme neuer so good honest and tollerable to mans iudgement and reason This is prooued ô eternall God in Saule whom thou by the mouth of Samuel didst charge with a precise commandement that he should kill Amalek and make a common spoile and hauocke of all that came to his hands who being incensed with couetousnes spared the verie best things and conuerted them to his owne vse and possession contrarie to thy will But thou in thy iustice didst shew thy vengeance vpon him in not onelie reiecting and casting him out of thy fauour but also in disgrading him of his dignitie and taking from him his kingdome We beseech
thee therfore ô King of glorie to roote out of our harts this ranke weede of disobedience which in holie Scripture is reported to be as the sin of witchcraft O good Lord dig it vp quite we praie thee out of the depth of out harts that there may no relike thereof remaine but that euerie fiber and thred growing about it may bee plucked out and remooued For if it be not vtterlie supplanted we must needs looke and make full account to receiue a iust recompense and reward according to the determinate sentence of thy holie word Deliuer vs ô Lord from this heinous sinne and the desart due to the same for thy sonne Iesus Christs sake Amen 1 S. BARNARDS golden sentence of the vertue following THE vertue of obedience ô man doth alwaies march vnder the banner of truth Obedience directeth our footsteps ordereth our goings and deserueth the grace or reward of holie conuersation For if a contrarie lawe be in our members by disobedience who knoweth not that continencie or staiednes is giuen by obedience This is the vertue that can tell what belongeth to mercie this teacheth thee patience this bringeth thee to the full and complete knowledge of thine owne condition Learne of Christ who submitted himselfe to his Disciples the Maister to his seruants the Sauior of the world and verie God to miserable men the word and wisedome of the father to mortall creatures Blush ô earth and ashes blush and be ashamed ô dust and woorms-meate 2 The REPVLSE giuen by SVBMISSION O Man remember that if thou owe anie dutie to God there is also a dutie required of thée to discharge towards men For God must haue his right and Caesar likewise his tribute Doost thou not knowe O man what the Lord himselfe saith in the Gospell He that heareth you heareth me and he that despiseth you despiseth me It is conuenient thou wilt saie O man so to doo prouided that hée which gouerneth be of the Lords allowing and appointing Listen O man to the words of the Apostle deciding this case There is no power saith he but it is of God the powers that be are ordeined of God whosoeuer therefore resisteth O good Lord be so fauourable vnto vs as to bring vnder subdue the vnrulie and rebellious motions of our mind which oftentimes driue vs to the committing of manie a wicked offence not onelie in talke and communication but also in deed life and conuersation least shaking from our necks the yoke of obedience submission and neglecting the true obseruation and fulfilling of thy lawe we fall into flat rebellion against thee and so prouoking thee to anger feele the force of thine outstretched arme striking vs in thy furie with the sword of vengeance Direct vs good Lord by thy spirit that we may submit our selues to all our gouernours and magistrates without murmuring grudging or repining knowing that all authoritie regiment superioritie and countenance proceedeth from thee who bestowest thy gifts according to thine owne counsell not looking vpon the person of the receiuer least thou mightest seeme parciall in the distribution of thy gifts Thou hast said and expresselie charged that we should be subiect to the higher powers yea euen to the Scribes and Pharisies sitting in Moses chaire whom thou cōmandest vs to heare and to doo according to their persuasion and counsell but not to make their course of life and trade of dealing a patterne for vs to followe and imitate Arme vs therefore with true knowledge that may lead vs to perfect and acceptable obedience which thou esteemest more than the fat of rams or the smoke of incense O suffer not anie suggestion of Satan to withdrawe vs from dooing our dutie in this case least by disobeiing we purchase to ourselues eternall death and damnation Grant this for thy mercie sake Amen The fift Combat 1 S. BARNARDS golden sentence of the vice insuing DEsirest thou ô man to knowe a venemous eie a wicked eie a bewitching eie Consider enuie For what is enuie but a make-bate What is spitefulnes but a moouer of mischiefe If the serpent had not beene enuious and spitefull death had neuer entred into the world by that vile vice Wo to thee ô wretched man bicause thou didst not fore-spie the enuious serpent Let vs doo our verie best to presse downe and ouerswaie this sinne whiles we liue if after death we would be loth to stand in feare of the worker of so great wickednes And ô man whosoeuer thou art spite not at thy brothers prosperitie if thou tender thine owne For if where enuie is there is death also then doubtlesse thou canst not be spitefull and liue too And therefore take heed of au enuious eie 2 The ASSALT giuen by malicious EMVLATION and ENVIE O Man remember thy selfe make much of thine estimation and loose not one inch of thy right In what respect art thou not so good as this man or that man Naie wherein art thou not better Why then art thou not equall with them or rather aboue them Thou art able to bring manie things to passe whereto they can not laie their hands And they are able to doo nothing but it is in thée to amend it to go through stitch therewithall It is not requisite therfore that anie should be thy superiour or at least no more than thine equall 3 A praier against the former vice O Eternall truth thou sonne of the liuing God and wisedome of the Father which by thine Apostle Paule that excellent preacher of thy Gospell to the Gentiles diddest teach the Romans and in them all Christian people to cast awaie the works of darknes to put on the armour of light and to walke honestlie as in the daie not in drunkennes and gluttonie chambering and wantonnes strife and enuieng roote out of our harts we beseech thee all corrupt affections and speciallie wicked emulation and enuie the nurse of all contention We knowe and confesse that so long as emulation strife debate enuie and grudging reigne among vs we are carnall walke as men in the corruption of our owne nature And there is nothing truer than that sentence of thine Apostle S. Iames that where enuieng and strife is there is sedition and all maner of euill works Wherefore ô thou comfortable Physician of sick soules deliuer vs from so foule and detestable a sinne least all our enterprises and endeuours displease thy sacred diuinitie and heape vpon our owne heads the hot burning coales of vengeance and condemnation Now then ô thou paterne of loue thou treasure of all vertue godlines and integritie put into our minds Christian cogitations thoughts guide our eies from the view of vanities hold backe our hands from euerie iniurious deed and consecrate all that is within vs to thy selfe that we may as thou hast taught vs doo good to our enimies loue them that hate vs and praie for such as seeke our destruction and vndooing referring the iudgement of our cause and the reuengement
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
in it by his greatnes which filleth euery place But thou wilt saie O man I seeke for a better and I find a better But I answere thée and saie thus againe vnto thée with boldnes and truth Thou séekest a better place but dooest thou find a better or such a one as thou knowest Lucifer and Adam lost Remember therefore that the first angel fell from heauen and the first man was banished out of paradise became acquainted with the troubles of this world Looke vpon Lot who liuing among the thickest of the beastlie Sodomites and séeing their filthie behauiours remained holie notwithstanding vndefiled but when he came to dwell in the mountaine and had growne hard in securitie he became drunke and fell into the filthines of incest with his owne daughters Marke also O man what mischiefs followed loose libertie in Dina the daughter of Iacob who not contended to tarrie at home but desiring to sée fine fashions abroad among the yoong women of Sichar was intised to plaie the whoore and therevpon insued slaughter and bloud-shed by the hands of Simeon Leui and their assistants There is beside this kind of loose libertie another licentious wandering which worketh in the minds euen of such as kéepe themselues in one place and withdraweth their harts from spirituall exercises intangling them in affaires of the world or else finding them occupied in most vile and homelie things contrarie to the counsell of the Apostle in this case who saith No man that warreth intangleth himselfe with the affaires of this life that he may please him which hath chosen him to be a souldiour And againe Praie without ceasing in all things giue thanks 3 A praier for the former vertue O Euerlasting GOD the well-spring of all true wisdome and vnderstanding whose will pleasure it is that we should walke in obedience before thee all the daies of our life brideling the vanities of our minds the ranging lusts of our flesh the concupiscence of our eies and whatsoeuer is at enimitie and variance with thee we beseech thee to beate downe in vs all wild and vnstaied affections which wrestle against the spirit hinder vs from dooing that homage vnto thy diuine Maiestie which we are inioined by the verdict of thy most holie word And bicause experience teacheth vs that no small mischiefe ariseth and springeth from loose libertie whiles we not content with our natiue countrie custome hunt after not onelie foren fashions in outward maners but also new deuised opinions in doctrine and beleefe wee beseech thee tie our harts in one vnitie of faith as there is but one truth of thy Gospell and expell and driue out of our minds all desire of licentiousnes which is the match to set on fire the powder of fantasticalnes O let vs not straie about to Dan and Bethel suffer vs not to go on pilgrimage to Babylon and Rome but let thy grace be a snaffle in our mouth to keepe vs within the wals of holie Ierusalem there to worship thee in thy sanctuarie in spirit and veritie And as we craue an vniformitie in matters of religion so Lord we beseech thee to make vs of one mind in maners and behauiour to be content with a reuerent and modest vse of thy creatures and not to abuse them to the fulfilling of our owne vaine imaginations Of our selues we are like wandering weather cocks as vncertaine as the wind as variable as the weather as mooueable as the sea now inclined to this vanitie now to that fantasie neuer stedfast but euer changable and therefore good Lord open our vnderstanding that we may see how irregularlie out of rule we walke and seeing it may be ashamed being ashamed may be greeued and being greeued may seeke to be reformed euen by thy spirit of constancie which is able to worke in vs a continuall and immutable perseuerance through Iesus Christ our Lord Amen The xiiij Combat 1 S. BARNARDS golden sentence of the vice insuing DESPERATION breedeth a ripenes fulnes and perfection of all sinne Desperation commeth by the ignorance of God If the ignorance of God haue hold of vs how doo we beleeue in him how doo we hope in him how doo we trust in him of whom we are ignorant We knowe also that such as are desperate haue no part or followship with the Saints But how doth the ignorance of God ingender desperation Some man peraduenture comming home to himselfe being discontented and displeased at the euill deeds which he hath done and purposing to repent and turne backe from all his euill waies and carnall conuersation if he be ignorant how good God is how sweete how gentle and how fauourable to forgiue will not his conscience choked with fleshlie thoughts reprooue him and saie What doost thou man wilt thou loose not onlie this life present but also the life to come Thy sinnes are exceeding great and too too manie so that it is far aboue thy reach to make amends for them anie waie no if thou wouldest flea thy selfe and pull thy skin ouer thine eares thou art not able to acquit thy selfe Thy flesh is tender and nice thy life hath beene delicate wanton so that it will be an hard matter for thee to ouer-maister custome At these and the like speeches or suggestions the desperate soule starts backewrapped in wo being vtterlie ignorant how easilie the goodnes of almightie God who will not the death of a sinner can remedie all this wherevpon followeth impenitence which is an heinous sinne and blasphemie vnpardonable Then the seelie soule troubled in mind and sore disquieted is swalowed vp with an extreame heauines of hart and is carried headlong into so deepe a gulfe of inward anguish as he can not possiblie recouer himselfe by the ministerie of anie comfort or else dissembling the matter and flattering himselfe how wicked soeuer he be with likelie reasons and pleasant persuasions he betaketh himselfe afresh to the world enioieng all the delights and vanities of the same with full purpose neuer to be withdrawne from it by anie meanes Now when he saith peace and quietnes all is well and without danger then euen then sudden destruction shall ouertake him as a woman with child and he shall not escape Thus then of the ignorance of God commeth the fulnes of all iniquitie which is desperation 2 The ASSALT giuen by diuelish DESPERATION O Man how heinous be the sinnes which thou hast cōmitted How gréeuous how accursed how abhominable how deadlie how damnable Thine offences are so manie that they can not be numbered and so great that they may not be pardoned Thou hast continued a transgressor all thy life long and hast not to this daie once thought vpon amendement For behold thine owne conscience is a witnes that thou art tied with the chaine of euill custome to commit wickednes and hast not in thée the power to be withdrawne Thou striuest strugglest to rise but it is not in thée And why The burthen
haue kept it but now when they would can not get it If thou shouldest distribute in this sort who would distribute to thée in thy distresse Thy mercie will be counted but méere madnes and thine alms-déedes vtter follie Doo therefore as I teach thée and thou shalt be sure to haue in store for thy néed against a déere yéere Estéeme of thy penie as much as another will doo of his pound if the cries of the poore ring about thine eares passe by and saue that reléefe which peraduenture should be but ill spent or rather lewdlie cast awaie For the alms of some is so vndiscréetlie bestowed that it is not to be counted a deed of charitie but rather a worke of wickednes And why The verie end giueth proofe sufficient Bicause a number séeking none other shift to liue but trusting to the staffe of others succour are nourished in idlenes and sloth neglecting honest trades which if they were folowed would maintaine and find them sufficiencie of all necessaries Learne this lesson therefore O man not to giue at all and so shalt thou be sure to plaie a wise part For in giuing as well as in not giuing a fowle fault may be committed and a little spared is better than a great deale ill spent Againe thou must consider that it is not for thée hauing a charge of children and seruants to be lauish or liberall For thou maiest giue so long that nothing will be left to maintaine thy wife and familie The summe of my counsell therfore is this Though thou be well grounded in the world and hast laid a good foundation of thy weiâ—h and substance yet staie not at that step but go certaine degrées further For to a building though the foundation be chéefest and most néedfull yet there be other things required before it can growe to perfection or merit to be called by the name of a house Euenso though by carefull thriftines thou haue gathered a good stocke and art indifferentlie well prouided for against the time of néed yet if thou hast not as great a regard to kéepe that which thou hast gotten and to increase it with continuall diligence all will consume and waste awaie like snowe against the sunne Aboue all things therefore beware of giuing where nothing is to be restored againe and let not thine hart be ouercome with the cries and lamentations which enter in at thine eares least it happen to thée as I haue fore-told thée 3 A praier against the former vice O Most tender louing Father we most humblie beseech thee that we remembring the words of thine apostle S. Paule to wit Whatsoeuer is written is written for our learning may cast the eies of our memorie vpon the mounting sins of Sodom which were pride fulnes of bread abundance of idlenes and contempt of the poore and being terrified with thy heauie iudgment powred out of a full viall of thy vengeance euen to their vtter desolation and consuming with fire and brimstone may hate and detest to the death all kind of iniquitie especiallie the sinne of vncharitablenes against the which thou art so mortall an enimie as thou art a neere friend to mercie O giue vs not ouer to the inordinate lusts and desires of our owne depraued nature which is more prone to bring foorth ranke and venemous weeds than good wholsome herbs And let the bright morning star of thy grace so shoote his beames of light into our mistie minds that all filthie fogs of affections dispersed and driuen awaie vncharitablenes likewise with the rest may be displaced throwne out of possession and troden vnder feet considering that so long as we giue so graceles a gest house-roome in our harts we can not be touched with compassion of the poore being void of compassion wee contemne the poore contemning them we stop our eares at their crie stopping our eares we shut the bowels of pitie against them shutting the bowels of pitie what doo wee but murther them most miserablie The end and reward of which merciles intreating of the distressed being ouergrowne with vncharitablenes is when we make our mone vnto thee ô Lord not to be heard and when we seeke succour to be sent awaie emptie ô giue vs grace to waxe fearfull at the example of the vncharitable rich man whose want of pitie purchased vnto him store of endles torments heare vs for Christs sake and from all vncharitablenesse defend vs and our children to the third and fourth generation Amen 1 S. BARNARDS golden sentence of the vertue following MERCIE is an affection which is neither restrained by will nor subdued to reason bicause euerie bodie dooth not drawe it to himselfe voluntarilie at his owne pleasure but mercie mooueth godlie minds with a necessarie affection to haue compassion of the sad sorowfull grieued and distressed person in so much that although it were a sinne to be mercifull doo as much as I might and what my will forceth me vnto yet I can not choose but be mercifull Reason and will may indeed pull backe somewhat from this affection they may hinder it a little but are they able to root it out of the hart to supplant it to quench it Iustice requireth desert but mercie beholdeth miserie True mercie iudgeth not but taketh pitie it standeth not vpon examining but is content with the present occasion For reason is not looked for where affection draweth For the mind which loue hath once rauished and compassion pricked is not suffered to haue rule ouer it selfe It feareth things which it knoweth not greeueth at things which behoue not is more carefull than it would be and for causes that it should not be vnwilling it suffereth vnwilling it pitieth Some are mercifull in respect of things not belonging vnto them and these are offended bicause men giue not abundantlie to all howbeit in such sort that they themselues in that modicum or little of theirs are not touched with remorse who if they were mercifull then ought they to shew mercie by giuing their owne and if they be not able of their worldlie mucke yet should they with a good will pardon such as haue offended them they should giue sweet dole euen a good word which is the best gift that can be giuen that their minds may be mooued to repentance To conclude they should not onlie haue pitie but also praie for all such as they knowe are in sinne otherwise their mercie is no mercie and therefore they shall not obtaine mercie 2 The REPVLSE giuen by COMPASSION and MERCIE O Man if thou kéepe that measure in this respect of giuing which the Apostle dooth prescribe thou maiest both bestowe vpon the impotent and also haue sufficient for the maintenance of thy familie And therefore to this purpose the Apostle vseth a pithie spéech verie apt and conuenient saieng If there be a willing mind it is accepted according to that which a man hath not according to that which he hath not Not that other be set at ease
worke with their own hands that they might walke honestlie and lacke nothing To conclude if thou art commanded O man to absteine euen from the verie appearance of euill iudge with thy selfe and examine thine owne conscience whether it be lawfull for thée either craftilie to circumuent or violentlie to spoile thy Christian brother Remember the last commandement Thou shalt not couet that which is anothers then learne to be contented with thine owne 3 A praier for the former vertue O Iesus Christ the liuelie and expresse image of the Father forsomuch as it is a lesson taught vs in thy Gospell that we should be simple as dooues louing as lambs and innocent as little children otherwise we can not enter into the kingdome of heauen we beseech thee by thy bitter death and passion to root out of our cankered and corrupt minds all maner of euill concupiscences which like ranke weedes ouergrowe and choake all kind of good and godlie affections in vs so that we can not thinke much lesse doo that which is acceptable to thy diuine pleasure May it please thee therefore ô Lambe of God that takest awaie the sinnes of the world for thy bloudie wounds sake wherein my faults and the offences of all mankind were buried to plant in vs and in euerie one of vs a childish and infant-like innocencie whereby we may vtterlie forget the falsehoods subtilties of wicked worldlings wherein they are so deeplie grounded that they make no conscience of anie profered iniurie of anie violent extortion of anie diuelish oppression be it neuer so contrarie to lawe and equitie be it neuer so flat against Gods holie commandement and Christian profession Let the world be like it selfe let worldlings wallowe in their woonted filthines let the sworne enimies of true and faithfull dealing surfet of sinne and like dogs deuoure their owne vomit but to vs thy children adopted or rather brothers and sisters assured giue such portion of thy spirit that as the members and lims of our bodies by a naturall inclination to loue and kindnes prouide each one for anothers health and welfare so we may seeke not euerie man his owne but that which is anothers to the knitting fast of the knot of vnitie and concord that in this life our ioie may be continued in hope performed in the life to come with all fulnes and certaintie by the merits of thy death and passion Amen The xviij Combat 1 S. BARNARDS golden sentence of the vice insuing LIENG is a horrible sin before God and hatefull among men which we ought to defie to the death for these sixe speciall reasons 1 Because God forbiddeth vs to lie saieng Yee shall not lie nor one neighbour deceiue another 2 Bicause it is a seed of the diuels sowing according to those words of Christ spoken to the Pharisies You are of your father the diuell when he telleth a lie he speaketh of his owne because he is a lier and the father thereof 3 Because good men detest and abhor it as Salomon saith A iust man cannot awaie with a lie 4 Because wicked men vse it as is said An euill man hath a false tongue and a deceiuer is led with lieng lips againe The bread of lieng is sweete to a wicked man 5 Because it deceiueth our neighbour as it is said Lieng lips hide hatred and a false witnes telleth a lie yea euen against his neighbour 6 Because it confoundeth the lier himselfe in the end as it is said Destruction shall light vpon all them that speake lies againe A lieng tongue killeth the soule As for dissembling the scripture crieth out vpon it denouncing a bitter wo against such as haue a double heart 2 The ASSALT giuen by LIENG and DISSEMBLING O Man to speak truth is verie discommodious and vnprofitable and to deale plainelie in word and déed yeldeth little aduantage I wish thée therefore to eschew both if thou meanest to auoid contempt and reproch in the world For who is regarded in these daies The honest man The iust man The godlie man The innocent man No but the contrarie And therefore wilt thou haue wealth at will Then learne to lie to cog to foist to câ—osen and counterfet For there is more good gotten by a lie in a daie than by telling the truth in a yeare Againe by lieng manie a one hath saued his own life and by dissembling diuers haue escaped death Wilt thou then neglect two such commodious and beneficiall things If time and place require stick not though thou be rich to sweare thou art poore though wise to faine thy selfe a foole For it may come to passe that by so counterfetting and facing thou shalt saue such charges as otherwise thou art likelie by professing thy selfe either wealthie or prudent to vndertake And though Preachers out of pulpits prate against this and as manie as vse it yet estéeme their words but wind and count all they say but table-talke For euen they themselues as holie as they séeme to be will not sticke to dissemble lie and doo worsse for aduantage Now because there is cunning in dissembling and lieng which must be gotten by vse and exercise I counsell thée to make this thy continuall trade and custome so shalt thou proue maruellous expert in thine art and therewithall so perfect and redie that none shall be able either to preuent and ouertake or intercept and trip thée in thy profession 3 A praier against the former vice O Almightie and eternall God forsomuch as the lawe which is our scholemaister vnto Christ hath taught vs this lesson that he is accursed and in state of damnation that transgresseth the two tables of the ten commandements and the same is ratified also by the testimonie of the Gospell which holdeth him giltie of the breach of euerie precept who offendeth but in one we euen we damned and forsaken soules through the assault of sin but heires of the promise by the crosse of Christ most humblie we beseech thee to tender vs poore weakelings and to beare with our imperfections We knowe that lieng displeaseth thee because thou art truth it selfe wee confesse that dissembling is a vice detested of thy diuine maiestie which art perfect righteousnes in respect wherof and for that we haue offended in both vnderstanding neuerthelesse that thou requirest the contrarie namelie singlenes of hart and vprightnes in communication and conuersation we fall downe at the footestoole of thy tribunall throne of grace repenting vs of this and all other defaults wherby we are in iustice become the children of Sathan who is the father of lies and hath bene a lier and dissembler from the beginning Most earnestlie suing vnto thee ô mercifull father to remit that which is past to crosse it out of thy counting booke and to discharge vs of so great a debt that all former reckonings being cleered we may looke better to our talents and like faithfull and wise stewards bring in not onlie the gift it selfe wherewith we were
quarrie bodies Why do you loue vanitie so much and care for truth so little The fatnes of the flesh the deintines of the bodie the pampering of the bellie the cramming of the craw all these shall leaue you before death or else you shall leaue them in death Heere thy flesh is appointed to be meate for woormes there thy soule is ordeined to be food for fire and thou shalt be partaker of their torments with whose foule vices thou hast bene acquainted O deintie mouthed man O delicate fellow which beeing hemmed in round about with fine fare superfluous cheere and abundance of wealth fearest not confusion and death The kingdome of God is not meate and drinke it is not purple and fine silke For the rich man hauing plentie and store of both went downe to hell in a pricke of time in a minute What saie you to this you gluttons and excessiue worldlings whose bellie is your God and whose whole pleasure and trade is either for the bellie or that vnder the bellie which haue franked and fattened your harts and bodies in superfluitie and leacherie Harke harke Meate for the bellie and the bellie for meate but God shall destroie the one and the other Pride is the cup of diuels and so is slander and so is enuie and so is surfeting and so is dronkennes which when they haue stuffed the mind the mawe Christ findeth no roome to rest in For as fire and water cannot agree togither in one place euen so spirituall and carnall deinties can not abide to dwell togither in one and the same bodie Where Christ perceiueth the bodie to belch with surfetting and dronkennes in the midst of full foming quaffing cups and dish vpon dish he dooth not vouchsafe to reach out his wine far sweeter than honie or the honie combe to the sotted mind And where curious choice of meates feed the bodie the soule is kept fasting and starueth for want of heauenlie bread 2 The ASSALT giuen by EXCESSE and GLVTTONIE O Man the creatures of God are manifold and why are they made but to be vsed The scripture saith that he made all things cleane and how can it then be that thou by participating them shouldest be vncleane Furthermore I would not haue thée so blind and blockish as to thinke that thou oughtest not to take the benefit of Gods prouision euen to thy satietie and fulnes For this is a certaine truth that whosoeuer refuseth to replenish himselfe with the varietie choice of Gods creatures when they are set before him and is deintie and delicate coie and squemish in féeding doth what he can to abuse and take in scorne the gifts granted and bestowed To what end serue the differences of flesh of fish of fowles of fruits of wines and such like but to be enioied of thée O man in such plentie abundance superfluitie as becommeth thine estate which art placed in the rule dominion and Lordship of all Gods handie works If therefore thou neglect to vse them when they are offered so liberallie and largelie if thou applie and bestowe them not in such sort as thou maist féele thy selfe singularlie comforted with them I saie vnto thée thou art vnworthie to receiue so great benefits Thy tast is a naturall instrument whose office is to take triall of that which is delicious and toothsome Be carefull curious moderate nice to touch to taste and what doest thou else but defraud thine owne selfe of thy due refection Which to vse to thy full contentment were a lesse offence than to séeme abstinent and sparing in thy diet Eate O man till thou be full drinke till thou begin to loath doo both till thou surfet tut when this world is done farewell felicitie kéepe good chéere and plaie the merrie companion to daie for to morrowe thou shalt die 3 A praier against the former vice O Eternall and mercifull father we inueigh against our selues and the foule iniquities wherein we are fallen through the absence of thy grace We exclaime bitterlie against the disordered course of life which we haue continued euer since we haue had libertie in following our owne beastlie lusts and vnbrideled affections which being drawne as it were with cartropes or rather small twisted threds so easilie are we allured to commit sin euen with greedines into the sinke of manie notorious enormities and lothsome misusages sauoureth most stronglie of one notable vice aboue the rest wherein we are so deepelie plunged that our recouerie without the helpe of thy grace is desperate And what ouglie monstrous mis-shapen deformed sin this should be thou euen thou in whose hands life and death are shut vp as in a hold canst tell though we should neuer so cunninglie dissemble or neuer so closelie conceale the same Howbeit we confesse before thee ô Lord what it is For our verie soules haue taken part of the poison thereof by reason of the pestilent infection of the same spreading it selfe through euerie veine limme and ioint and leauing no member of our whole bodie vnattainted O gluttonie gluttonie which transformest and changest the nature of reasonable creatures into rauenous beasts Wo woorth thee that euer we gaue thee houseroome in our harts For by fostering thee we are swolne with thy venemous sting and puffed vp like bladders with the heate of thy poison Out vpon thee that euer we were acquainted with thee For thou hast made vs bond-slaues to the flesh whose seruant thou art children of darknes wherof thou art a work But remembring our selues and considering the dangerous or rather damnable state wherin we are like to fall we coniure thee in the name of the great God of Abraham Isaac and Iacob charging thee to depart from vs whose eies it hath pleased the same God to open whereby we see the nastines of our corrupt nature repent vs of our former life and craue the continuance of Gods grace that forsaking gluttonie and all sin we may escape the punishment due to the same thorough Christ our Lord Amen 1 S. BARNARDS golden sentence of the vertue following SVrfetting and drunkennes is an outward taking of pleasure excessiuelie and an inward fostering or maintaining of curiositie foolishlie contrariwise temperance and sobernes is an outward brideling of pleasures measurablie and an inward keeping vnder of curiositie prudentlie So that a man is well said to liue soberlie iustlie and godlie in these three seuerall respects Soberlie concerning himselfe when he keepeth his bodie in temperance and abuseth not the good gifts of God to wantonnes and wastfulnes which are to be vsed reuerentlie and thankefullie considering that they are giuen for sustenance sake and not for gluttonie Iustlie concerning his neighbour with whom he ought to deale plainlie vprightlie and charitablie For these properties are the first framers of iustice and the last finishers of the same Godlie concerning God not presuming too much of our selues but beleeuing faithfullie and vnfainedlie in God that through him we may out-growe all
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
laughter from them is to make them brutish and of a beastlike nature 3 A praier against the former vice O Almightie God which knowest that in our reioicing there is great danger as in the highest grasse a venemous serpent is soonest to be feared our request vnto thy goodnes is that it will please thee to vouchsafe vs such measure of true and sincere vnderstanding as thereby we may atteine to that discretion and ripenes of iudgement which is able to teach vs the differences of reioicing and the perfect vse thereof in such sort as our selues may thereby be releeued and thy most holie name in no respect or condition dishonored Aboue all things most mercifull Father banish as far from vs as the East is distant from the West all counterfet and damnable reioicings of the world whose greatest part and portion is tempered with the leauen of iniquitie the baites whereof although they be delectable and toothsome yet the operation working and effects of the same are detestable and irkesome yea damnation dependeth therevpon and no lesse destruction than betideth a sillie fish deceiued with the fishers hooke yea a far greater desolation a thousand fold To thee therfore ô eternall God we betake our selues beseeching thee to pitch about the ruinous cotages of our mortall bodies the vnshakeable wals of thy grace and power that in prosperitie we may reioice in thee in aduersitie be glad in thee in tribulations triumph in thee yea euen in life and death comfort our selues in thee abandoning all transitorie pleasures as meere toies and turning out of the wicket of our harts which ought to be kept faire and cleane for thee to dwell in all kind of foolish reioicing either in word worke or otherwise Grant this wee beseech thee for his sake that deerelie bought vs Iesus Christ thy sonne our sauiour Amen 1 S. BARNARDS golden sentence of the vertue following SOROWE is of two sorts good and bad both which are no lesse discernable by their effects than the tree by the fruite Good sorowe is of such a working that it bringeth profit with it and therefore the Apostle hauing made the Church of Corinth pensife and sad with the Epistle which he sent them saith plainelie that hee repenteth not a whit thereof but rather reioiceth and why because he made them sorie to repentance this sorowe can do no harme to him that falleth therinto As for euill sorowe which commonlie offendeth in excesse as it hindereth that which may doo good for it refuseth the comfort of counsell and the comfort of praier so also it hasteneth that which is euill euen death and the graue and therfore saith the wise man Giue not thy hart to sorowe but driue the same from thee If thou be heauie keepe a meane if thou be merrie vse measure praie in the one sing psalmes in the other 2 The REPVLSE giuen by measurable SOROVVING O Man what is the cause of this thy so great and excessiue reioicing Hast thou of late vanquished Sathan the diuell Hast thou escaped the paines of hell-fire Hast thou recouered thy banishment and come to thy countrie Hast thou gotten securitie by thine election or choice Peraduenture the saieng of thy Sauior is out of thy memorie The world shall laugh and reioice but you shall be heauie and sad neuertheles this your sadnes shall be turned into gladnes and pour gréefe into ioie Peraduenture also thou hast forgotten the words of thy redéemer Wo be vnto you which now doo laugh for yée shall wéepe and lament And Salomon saith The heart is sorrowfull euen in laughter and the end of mirth is heauines Furthermore although it be affirmed by the same prudent king that a merrie hart is the life of the bodie yet is not immoderate reioicing allowed by his words For thy sauiour and redéemer speaketh thus to the contrarie Blessed are they that moorne for they shall bée comforted Remember O man the saieng of Salomon the wise That no man knoweth whether he shall deserue to be loued or hated and why bicause all things are kept doubtfull vncertaine for the time to come And therefore O man vse a measure in thy reioicing which is but vaine and foolish bicause thou canst not saie yet thou hast escaped the danger of damnation and hell-fire Is not he iudged a mad fellowe which lieng in prison with irons vpon his legs hath his head full of iollie robbins as though he enioied the fulnes and perfection of true felicitie Euen so if thou shalt set thy mind so much vpon mirth vaine-pleasure and delight which may mooue pastime laughter not thinking vpon the estate of another life hereafter I saie vnto thée O man I doubt of thy saluation For a certaine note and marke to discerne Gods seruants by is affliction of bodie and tribulation of mind which thou canst not be counted woorthie to partake vnlesse thou cast awaie that ill custome acquaintance which thou art growne into with immoderate reioicing and foolish delight 3 A praier for the former vertue O Almightie and euer-liuing God forsomuch as the burthen of our sinnes being heauie and importable forceth vs to grone vnder the weight therof and diuers times pricketh vs with the gode of inward greefe whereby we are beatdowne and kept vnder with consuming anguish and brought almost euen to the pits brinke of desperation we beseech thee to powre into our harts but one little drop of thy good and gratious spirit which may fortifie and make vs strong against all the enimies of our soules health and that we may be sorie and greeued for our misdeeds but yet Lord to our comfort and amendment not to our ouerthrowe confusion Moreouer because this fraile and wretched life of ours lieth wide open like a citie without a wall or as a vineyard without a hedge to the inuasion of manie calamities whereof some touch our owne estate othersome our freends manie our deere children and kindred not a few our goods and substance an infinite number our bodilie health which is sundrie times shaken with manie a sharpe surge of sicknes vouchsafe vs in respect of these necessarie and vnauoidable afflictions allotted to this life a relenting hart and a greeued mind knowing that our sins haue let in all these and a thousand miseries more to increase and aggrauate our torment The example of thy son ô mercifull father lamenting the death of Lazarus and bewailing the ruine of Ierusalem which he prophesied before it came to passe teacheth vs how we should be affected and minded in the execution of thy corrections and chastisements on others or on our selues which being a principall patterne and so sound in all assaies as a better or more auaileable cannot be thought vpon much lesse followed we craue the assistance of thy grace to preuent vs in all our actions and attempts so shall wee bee sure to bee trained vnto that sorowe which to thy Maiestie is allowable to our selues most profitable Heare vs
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
for whose sake men loue this present world After laughing coms lamenting after pleasure paine after prosperitie miserie after delights torments if not in this life yet in the life to come And therefore what wise man would loue the world vnles he will needs be at defiance with God lose his owne soule 2 The ASSALT giuen by the loue of this present WORLD O Man cast thy rouing eies round about thée and take a view of this present world whereof thou hast the lordship dominion Looke before thée behind thée aboue thée beneath thée to the right hand and to the left and tell me in truth and conscience if anie thing can be more beautifull more comelie more handsome more louelie or more delectable than that which we sée dailie before our face in this life O how woonderfull is the glorie of heauen in the pleasant aire in the light of the Sun in the increasing diminishing of the Moone in the varietie course and order of the starres O how comfortable is the earth with floures of the field and garden fruits of orchards pleasantnes of medowes and fresh riuers plentifulnes of corne and all kind of graine fruitfull vines garnished with leaues and clusters of grapes woods casting coole shadowes from gréene trées sundrie kinds of creatures seruing thy vse as horsses for riding kine for milking hounds for hunting spaniels for hawking oxen for plowing asses and mules for burthen harts and hinds of the forrest pheasants and peacocks goodlie birds to behold houses hoong about with clothes of arras wrought roofes painted walles and seelings iuorie beds couerlets of silke and néedle worke shéetes of the finest linnen pillowes of the softest downe great choice of swéet musicke vpon the organs the regals the recorder the virginals the timbrell the citterne the vials the cornets the lute the harpe and sundrie sorts of tunable instruments yéelding most heauenlie harmonie maruellous faire beautifull gallant and personable women hauing faces forheads and eie-browes like glistering glasse eies and chéekes most comelie and amorous lips and chins deintie delicate noses and tongues woorth abundance of treasure neckes and breasts adorned with chaines and ouâ—hes wrists and fingers decked with bracelets and rings set about with pearles and pretious stones besides the inestimable pleasures of their neate and fine bodies I cannot reckon vp the rich ornaments and variable recreations of this present world which thou enioiest O man after thine owne desire liuing like an Angell in the middest of Paradise or rather a God in all felicitie and happines And therefore set thy heart at rest whiles thou art in the world thou hast but a time spend it in such manner as thou maist be comforted for if thou die there is none of thy pompe will followe thée but thou must leaue all behind thée This is the place where thou must build plant set sowe graffe mowe reape thresh grinde bake brew cate drinke and make merrie which I would with thée dailie to doo For after this life there is none other to be looked for and how long thou shalt liue thou canst not tell according therefore to the dominion lordship which thou hast ouer all creatures command them to serue thée euerie one in their degrée qualitie and nature It is a gréefe to thée O man to lose that which thou louest Hast thou a tewell of inestimable value and exquisite workemanship It will gréeue thy heart to part from it either at thy fréends importunate begging or at thy foes rigorous and violent wresting Hast thou a horsse trained vp for thine owne saddle and proper riding Thou wilt be loth to lend him least he miscarrie and so thou suffer losse If thy heart be so fastened vpon one priuate thing as a iewell a horsse a ring a dog for sometimes thy fansie will be fixed therevpon that it is a sore vexation and anguish of mind to be dispossessed of them since they are thy ioie and delight then it standeth with reason that the whole world with all the furniture of the same being in thy possession and winning thine inward affections and outward senses vnto them would vtterlie kill and take thy life from thée if thou shouldest but a short time be forced to take triall of such a crooked chance And therefore loue the world and the pleasures of the same for by them thou must be defended from all misfortunes It is thy pauilion thy tent thy taberuacle and it is that necessarie prouision wherewith thou art to be mainteined in the state of prosperitie 3 A praier against the former vice O Almightie God the giuer of all goodnes from whome as from a full sea plentifull redemption doth flowe and gush out most streminglie we beseech thee to bow downe thine eies and to behold vs thy children liuing among a viperous generation of atheists epicures infidels and I wot not what workers of iniquitie whose whole delight is in this world and the transitorie vanities of the same ô giue vs grace to esteeme of it as it deserueth yea so baselie and homelie to repute of it as of verie dirt and doong if for none other cause but onlie this which is a cause of causes namelie for that it is set vpon mischiefe and wickednes giuen to vnrighteousnes and maliciousnes but chieflie for that it is at enmitie and strife with thee Thine Apostle Iames hath taught vs that to be in amitie and league with the world to loue it to delight and take pleasure in it is to be at defiance with thee ô Lord God almightie to hate thee to contemne and despise thee And S. Iohn hath told vs that the world knoweth thee not nor the true light Christ Iesus thy sonne whome thou sentest with sauing helth into the same but persecuted the king of glorie euen to the shamefull death of the crosse Besides this we knowe that it is accursed for our sakes since our parents Adam Eue fell from the state of innocencie and committed sinne through pride of mind which is deliuered and made ouer vnto vs by tradition Moreouer we are taught that the fashion the beautie the loue and glorie of this world vanisheth and all the pleasures of the same perish We haue learned that it is to bee consumed and burnt to ashes with fire and that all the riches treasures pompe pride renowne and whatsoeuer else it containeth shall be conuerted and turned into nothing Alas then for pitie that we whome thou ô Lord hast crowned with excellencie aboue all creatures should reioice in a thing of naught should dote and be fond ouer a thing that shall be wasted in the twinkling of an eie should set our minds on that which is curssed for sin which is a friend to iniquitie a foe to innocencie and to conclude a flat enimie to God Out alas that we should loue that which hateth God and his sonne Christ who in the tender bowels of compassion was content to be crucified for the world and yet