Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	father_n	holy_a	sinner_n	9,874	5	9.5686	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00940	A monomachie of motiues in the mind of man: or a battell betweene vertues and vices of contrarie qualitie Wherein the imperfections and weaknesses of nature appeare so naked, that anie reasonable soule may soone see by what spirit he is lead: herevnto also, besides sundrie deuout praiers necessarilie interlaced, diuers golden sentences of S. Barnard are annexed: and also a briefe conclusion of his vpon this theame, that victorie is obtained by resisting temptation. Newlie englished by Abraham Fleming.; De conflictu vitiorum et virtutum. English	Autpertus, Ambrosius, d. 784.; Augustine, Saint, Bishop of Hippo.; Bernard, of Clairvaux, Saint, 1090 or 91-1153.; Fleming, Abraham, 1552?-1607.	1582 (1582)	STC 11048; ESTC S102283	102,654	342

therevnto To iustifie thy selfe O man the next way is to backbite speake ill of others that none may séeme so good as thy selfe Thou must saie that such a one is a common drunkard a craftie knaue a kéeper of another mans wife a haunter of harlots and if thou perceiue it will be for thy profit spare not thine owne sister or brother to call them by the names of naughtipackes that by reporting of them thus abroad they may growe in contempt and thou increase in credit Sticke not to backbite thy déerest friend if it may be for thine aduantage For to saie the woorst sometime bringeth no small commoditie and manie haue come to shame and reproch by standing to the truth 3 A praier against the former vice O Almightie euerlasting God gouernor of heauen and earth which hast punished euen from the beginning all such as hauing transgressed against thee sought notwithstanding to iustifie themselues by casting a cloud of excuse ouer their offences committed as namelie our great grandfather Adam who when he had done amis complained that the woman deceiued him and she coueting to be blamelesse turned the falt to the serpents subtiltie grant we beseech thee vnto vs an humble hart trulie to confesse our selues before thee fowle offenders and vile abusers of thy goodnes Thy word most manifestlie declareth how horriblie thou dooest hate this offence which by how much it is couered with an excuse by so much it deserueth the sorer punishment taking Saule for an example who most impudentlie defending his fault of disobedience suffered a double punishment euen depriuation of his roialtie and an ignominious or shamefull end And therefore ô Father of mercie take not from vs thy grace and holie spirit least we likewise offending be semblablie plagued Furthermore ô eternall God bicause it is expresselie told vs by thine Apostle Paule that neither whisperers backbiters slanderers nor consequentlie anie sinner shall possesse the kingdome of heauen but shall haue their portion with Satan that old diuell in the lake that burneth with fire brimstone and bicause also thine Apostle Iames likewise teacheth vs that he that slandereth condemneth his brother slandereth and condemneth the lawe roote out therefore we beseech thee ô Lord from our harts that abhominable sin of slander against which thy seruants make such vehement outcries And open our eares wee praie thee ô Father to heare and our harts also to vnderstand and comprehend that good and wholesome counsell of S. Peter willing vs to cast awaie all maliciousnes guile dissimulation enuie slander as new borne babes desiring the sincere milke of thy word that we may growe thereby from grace to grace and taste at length how bountifull thou art to all such as walke in the waie of thy holie will the finall reward whereof is euerlasting life through Iesus Christ our onlie mediator and aduocate Amen 1 S. BARNARDS golden sentence of the vertue following THere is a rebuking which is necessarie and a rebuking which is vaine and ridiculous The first causeth amendement if the rebuker be not culpable of the same offence whereof he reprooueth another the other breedeth obstinacie and contempt when the reprehender controlleth his brother for some fault whereof he himselfe is guiltie The first issueth from wisedome the second from follie or rather phrensie As for backbiting whosoeuer vseth it he is a man-queller and the tongue of a backbiter is a venemous viper stinging three at once to death with one deadlie blast It is a sharpe yea a verie sharpe speare which goreth three at once with one mortall wound and it is a two or rather a three edged sword hewing and hacking three at once with one blowe namelie the partie slandered the slanderer himselfe and him that heareth the slander and holdeth his peace 2 The REPVLSE giuen by libertie in rebuking and due correcting O Man thy neighbours offences ought not to bée kept in silence neither must they haue thy consent but as brotherlie loue charitie mooueth thée reprooue thy neighbour to his face and slander him not behind his backe If it be obiected that it is not for thée to rebuke thy brother to his face least therevpon he being mooued and out of patience prooue neuer the better by that kind of correction but be so farre from amending that hée take greater cause of offending heare the holie Scripture thus determining the matter Open rebuke is better than secret loue Againe if thou shalt neglect this Christian dutie and wilt rather choose to slander and misse-report thy brothers fault aggrauating and making it woorse though he be an offender and woorthie of correction than otherwise to reprooue him to his face that he may be ashamed of his sinne and endeuour to amend hearken to the voice of the Prophet speaking vnto thée and saieng Thou satest and spakest against thy brother yea and hast slandered thine owne mothers sonne and this is a sore offence For a man taketh more gréefe and hart-burning by knowing him of whom he is slandered than by séeing and hearing him of whom he is reprooued And bicause the misdéeds of offenders are for a time to be dissembled and kept in secret that in due season they may be reprehended for their faults therefore these words following are set downe These things hast thou done and I held my tongue Furthermore least backbiters and slanderers should growe into an excéeding loue liking of themselues by reason of this discréete silence who couet alwaies rather priuilie and in corners to nick a mans good name and fame than to come foorth in open place and there to charge him with his offence it followeth in these words Thou thoughtest wickedlie that I am euen such a one as thy selfe As if he had said It is a wicked thing to thinke that I am a slanderer and a backbiter bicause I hold my tongue for a time kéepe silence vntill I spie due season and fit choise of place to speake my mind by waie of reprehension Herevpon it followeth by and by I will reprooue thée and set before thée the things that thou hast doon As if he had said Not secretlie after thy vse and custome but openlie according to mine owne maner and fashion I will tarrie a conuenient time when I may throughlie rebuke an offender and charge him with his misdéeds to his face But thou wilt saie O man I doo not hate but loue him whom I thus reprooue priuilie in corners And I saie againe vnto thée O man that thou dooest hate him so much the more and not loue him one iot by how much thou backbitest and neglectest to rebuke him Now what a detestable and accursed thing the slandering of our neighbour is the holie Scriptures in manie places declare as namelie by the mouth of the Prophet Dauid Who so priuilie slandereth his neighbour him will I destroie Againe He that backbiteth his brother backbiteth the lawe Againe He that slandereth backbiteth his brother shall be

contrariwise if thy sorowe and heauines spring from some externall cause as for that art enuied and hated for the truths sake thou oughtest to reioice in these thy gréefes And why Bicause thou not knowing to what issue they will growe art notwithstanding to be comforted by the voice of the giuer of euerlasting ioie gladnes speaking thus vnto thée Blessed are you when men shall reuile you and persecute you and lieng shall say all maner of euil saieng against you for my sake Reioice ye and be glad for great is your reward in heauen Remember also O man that the Apostles the fore-runners of this religion departed from the face of the Councell reioicing that they were counted woorthie to suffer shame and reproch for the name of Iesus No place therfore should be giuen vnto gréefe and heauines where such ioie and gladnes insueth If thy sorowe and anguish O man procéed from the remorse of conscience for thy sinnes remember a multitude of offenders that by repentance haue obteined mercie at Gods hands according to the truth of his promise In what daie soeuer a sinner dooth repent him of his sinne and wickednes I will put all his iniquitie out of my remembrance saith the Lord. Againe Though thy sinnes were as red as skarlet yet will I make them as white as wooll though they were as filthie as the menstruous cloth of a woman yet will I make them as white as snowe Remember O man the mercifull Semaritan in the Gospell that powred wine and oile into the sicke mans wounds set him on his owne asse brought him to an inne and paid for his necessaries Remember the good Shepheard that sought the lost wandering shéepe hauing found him brought him home to the shéepe-fold vpon his shoulders Remember the bountifull King that making a sumptuous banket sent abroad his seruants to bid guests of all estates and degrées vnto the same Remember the kind and louing Father that hauing an vngratious spend-thrift to his sonne fell vpon his necke notwithstanding at his returning sorowfull for his fault and put him in possession of the fulnesse of his fauour againe which before by his riotous behauiour he had lost If thy heauines O man procéed from the consideration of thy poore estate from the remembrance of thy losses by sea or land from vnthankfulnes of affinitie and kindred from frowardnes of children from wilfulnes of wife from vnfaithfulnes of seruants learne patience of Iob The Lord giueth and the Lord taketh awaie euen as it pleseth the Lord so let things come to passe Learne of thy Sauiour Christ to submit thy will to Gods will and to saie Thy will be done in earth as it is in heauen Thus arming thée with spirituall furniture thou shalt not be heauie either to desperation or damnation but sorowfull to repentance and amendement and so consequentlie thou shalt find ioie and comfort 3 A praier for the former vertue O Bountifull God the Father of our Lord Iesus Christ whose eies of mercie and louing kindnes are alwaies open and broad waking ouer thy seruants ouerseeing them that none inconuenience or euill thing inuade them not the arrowes of the hunter at noone-day nor the dangers of the darts of darknes at mid-night we beseech thee of thine infinite goodnes and clemencie to continue thy fatherlie affection and fauour at all times speciallie in the time of persecution trouble sorowe need and aduersitie that we may not waxe heauie-hatred in our tribulations but reioice rather and be glad persuading our selues that by the fire of afflictions thou triest thy children like siluer and finest them that they may be made fit and woorthie coine to receiue the stampe of their Creator and King Giue vs patience good Lord to suffer whatsoeuer it shall please thy heauenlie wisedome to laie vpon our shoulders according to the example of thy seruant Iob who escaping no kind of aduersitie that might happen to the bodie of man his state condition credit and abilitie did not reuile thee nor yet curse thee to thy face although he was greeuouslie tempted of Satan by thy permission and sorelie assalted of his wicked wife to renounce thee his maker and so to end his miserable life but blessed and praised thy diuine Maiestie supposing it necessarie to receiue euill at thine hands as well as good Euen so ô eternall God and most mercifull Father if it be thy will at anie time to chastise vs either with sicknes pouertie or anie other kind of aduersitie vouchsafe therewithall to arme vs with contentation of mind quietnes of conscience and consolation of spirit that we may be so far from being discomforted in our tribulations that we rather triumph and be ioifull in the midst of them building our hope vpon the promise of thy sonne Iesu Christ our Sauiour who prophesieng that in this world we should weepe and lament mourne and be sorowfull willed vs notwithstanding to bee comforted saieng that The time should come when our heauines should be turned into ioie and that our ioie should be full which grace ô GOD grant for thy mercies sake Amen The twelfe Combat 1 S. BARNARDS golden sentence of the vice insuing IDLENES is the mother of vice and the stepdame of vertue and therefore eschue idlenes and enure thy selfe to labour and exercise so shalt thou quicklie feele an appetite or desire after such food as may kill hunger and not deintie or delicate in taste For labour and exercise maketh such things toothsome as slothfulnes maketh lothsome Thou wilt be glad ô man of manie a morsell after bodilie labour and exercise which thou thoughtest scorne of when thou wert idle and vnoccupied For idlenes breedeth lothsomnes but labor ingendreth hunger which hunger doth make diuerse hard meats maruellous sauourie that lothsomnes made vnsauourie Herbs roots beanes pease crible bread and thin water are lothsome to an idle person but to the labouring man they are delicates and i●nkets So that idlenes is an enimie to the bodie which while it attainteth the mind can not be kept vndefiled 2 The ASSALT giuen by slothfull IDLENES O Man art thou called to be a churchman and to liue deuoutlie in praieng or reading I wish thée to fauour thy selfe and beware of such hurtfull exercises For if thou accustome thy selfe to continuall reading remember the danger depending thervpon Thine eies are but tender and therefore if they should be oppressed with too much looking vpon bookes they would quickly waxe blind Againe if thou vsing deuoutlie to praie shouldest be touched with sorowe and so giue thy selfe dailie to wéeping and shedding of teares what will sooner put out thine eies than that If thou shouldest fast and thereby labour to bring thy flesh into subiection thou wilt be so weake and féeble that before thou be old thou shalt bée faine to go with a staffe If thou shouldest accustome thy selfe ordinarilie to watching why that is such a pestilent thing that in verie short time thy brains waxing light

fruits of thy trées plentifull thresshing an abundant vintage quiet dwellings vniuersall peace sound sléepe victorie ouer thine enimies I will be thy God and thou shalt be my seruant On the other part if thou neglect the kéeping of the Lords lawe looke for none other reward but the contrarie cursses to these blessings And therefore O man if thou wilt liue in Gods fauour and auoid the heate of his wrath take héed how thou acquaintest thy soule with sin which stingeth vnto death if it obteine place to enter Not without great cause is vncleannes cried out against in the scripture and most horrible punishments denounced against it that thou mightest be terrified and become fearefull to fall into such a foule offence Doo but looke vpon the curssed waters which the adulterous woman in the time of Moses lawe was enioined to drinke whereby hir bellie most irkesomlie did swell and hir thigh rot as it hoong vpon hir bodie to declare that God is highlie displeased with such filthines An example of his indignation against his peculiar people thou maist sée in the scripture learne to detest all vncleannes speciallie that beastlines of the flesh The Israelites abiding in Sittim began to commit whooredome with the daughters of Moab wherevpon they grewe to be idolatrers and image-woorshippers contrarie to that which they were commanded What followed Were not all the heads of the people commanded to be hanged against the sunne And were not Zamrie the Israelite and Cosbie the Madianite both of them descended of honourable houses thrust through euen in the verie committing of carnall lust and vncleannes with the iaueling of Phinées the sonne of Eleazar If examples may withdrawe thée from dooing such wickednes thou hast store of them in the scripture if precepts and admonitions thou canst not so soone open Gods booke but thou shalt find plentie for thine instruction and learning If neither of these can worke with thée but that thou continuest at a staie O then wo be to thée O man for thou art sold ouer vnto sin and there is little or no hope of thy recouerie Consider the words of Sainct Paule and imprint them in thy memorie the same counsell that he gaue the Corinthians I giue thée not to be an idolatrer not to be a murmurer not to be lead by lust not to be a dronkard and to conclude not to be a fornicator or vncleane person The same Apostle else-where vseth words well worthie to be marked and remembred Knowe ye not saith he that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselues with man-kind nor théeues nor couetous nor dronkards nor reuilers nor extortioners shall inherit the kingdome of God Heere thou séest O man all vncleannes condemned Thou seest also how the workers of wickednes are rewarded And therefore followe the good aduise of the same Apostle to kéepe thy vessell pure in holines and by no meanes to make thy members the members of an harlot seing thy whole bodie is appointed to be the temple of the holie Ghost where he will not vouchsafe to dwell if thou sufferest the same to become filthie and vncleane 3 A praier for the former vertue O Father of mercie and God of all consolation we most humblie beseech thy diuine Maiestie to giue vs grace to take heed to our selues that wee exceede not the bounds of honestie nor keepe companie with such as are counted dishonest and lewd liuers by whose euill example all good inclination naturallie graffed in vs is choked godlie motions pliable to Christian purposes peruerted the whole course of our life corrupted our vertues blemished our vices cherished our bodies abused our soules defiled and thy glorious name dishonoured Powre into vs the spirit of chastitie which abounded in Ioseph which ouerflowed in Susan that being therewith harnessed as with complete armour wee may gainstand repell and award all the blowes of temptation sent from Satan the prince of this world to assault vs and with sundrie subtill and sugred assaies to circumuent and vndermine vs to the end we might by his malicious meanes pollute our vessels with the dregs of filthines which thou ô Father hast commanded vs to keepe holie and vndefiled for thy selfe to inhabit and dwell in Mortifie euerie member of vs both inward and outward with the sword of thy spirit which is thine eternall word whereby we may be sanctified and withdrawne from all kind of affections sauouring of vncleannes than which nothing is more odious and abhominable in thy sight and not like the Scribes and Pharises scowre and clense the outside of the cup or platter leauing the inside furd as it were with filthines but washing and wiping euen our verie hearts from euill thoughts our mouthes from lewd speech our eies from viewing vanitie and all the parts of our bodies from stinking nastines that being cleane within and without we may in due time approch to thee ô God and see thee face to face which grant we beseech thee for his sake whose bloud hath made vs cleane euen Iesus Christ thy beloued son and our blessed Sauiour Amen The xxiij Combat 1 S. BARNARDS golden sentence of the vice insuing LECHERIE or vncleane life is a mightie prince of the spirituall and inuisible Aegypt riding in a chariot or wagon of foure wheeles namelie bellie-cheere fleshlie lust costlie brauerie and drowsines This wagon is drawne with two horses the first prosperitie of life the second plentie of all things These two horses are ruled by two riders the first lasie idlenes the second faithlesse carelesnesse For plentie breedeth idlenes and according to the Scripture the prosperitie of fooles is their owne destruction for none other reason doubtles but bicause it maketh them secure and retchles insomuch that when they shall saie Peace peace all is well and there is no dread of danger then euen then shall they be ouertaken with a sudden ouerthrowe These two riders haue no spurres on their heeles nor whips in their hands n●r anie such like thing to driue the horses withall but in stead of them they vse a canopie to cast a shadowe and a fan to gather wind withall This canopie is dissimulation casting a shadowe against the scorching heate of cares For it is proper to a soft tender nice and delicate soule euen to dissemble and be ashamed of necessarie cares the parching heate whereof that they may not feele they hide themselues vnder the shrowd of dissimulation The fan is franknes or spend-all gathering the wind of flatterie For bawdie and lecherous persons are verie franke and free sparing for no cost and buieng wind for gold at the eares of flatterers This boiling lust of lecherie riseth of a wicked and lewd cause and trulie vnles it be presentlie quenched and quailed it will suddenlie ouerswaie all the bodie set it on fire and burne it At the first it tickleth the flesh a little with

that we may tread in the footesteps of faithfull Abraham Tobie Cornelius that deuout captaine of the Italian band whose continuall exercise was in the feare of thee and the honour of thy holie name wherevnto also he trained all his houshold insomuch that from the highest to the lowest they studied to set foorth thy glorie but he especiallie who by his continuall praier vnfeined inuocation and charitable alms-deeds grew in great fauour with thee receiued the assurance of saluatiō by the testimonie of a pure and vndefiled conscience We knowe ô Father of mercie and God of all consolation that thou requirest a kind of diuine seruice at our hands proper peculiar to thy Maiestie which is to worship thee in spirit and truth This we are bound by dutie to exhibit and shew thee as also all other exercises of Christianitie consisting in loue and charitie we are charged in thy lawe to testifie vnto men O giue vs the grace we beseech thee to doo it for Iesus sake Amen The xiij Combat 1 S. BARNARDS golden sentence of the vice insuing O Holie soule be solitarie and alone that thou maist serue him onelie and keepe thy selfe for him alone of whom thou hast made thy speciall choise aboue all other Refraine thy selfe from gadding abroad refuse common meetings forsake thine owne houshold depart from thy friends and deerest acquaintance haue nothing to doo with the multitude flie the companie of men and women forget thine owne people and thy fathers house so shall the King delight in thy beautie Runne not to Dan and Bethel to Babylon and Aegypt but keepe at home in Gods citie euen his Church and congregation and meddle not with the heathen the infidell the prophane person and heretike least by touching pitch thou be defiled Thou art solitarie and void of loose libertie ô man if thou thinke not of the ordinarie affaires of the world if thou couet not things present if thou despise that which manie desire if thou loath that which maine like if thou deale not with matters of strife if thou remember none iniurie and reuenge no wrong dooing otherwise thou louest loose libertie and delightest therein albeit in bodie thou liue solitarie and alone 2 The ASSALT giuen by wandering loose LIBERTIE O Man consider with thy selfe that thou art a creature borne to libertie and not to seruice let thy mind therefore run vpon choise and varietie tie it not to one speciall place or one proper practise The world is wide and full of people their customs are diuerse and their maners not alike Thou shalt learne that abroad which thou shalt not sée at home the sundrie fashions of countries their kind of gouernment Commonwealth their order of diuine seruice and religion and other obseruations not vnnecessarie And why then shouldst thou not vse the benefit of libertie and passing from place to place sée and learne as well for thine owne pleasure as for others example If thou beléeue that God is euerie where that all the corners of the earth are replenished with his greatnes why then dooest thou so precisely bind thy selfe to one place to one seruice to one religion to one custome to one tradition to one order and dooest not rather séeke what is abroad 3 A praier against the former vice O Lord God Father of light we giue thee most hartie thanks for thy great loue and clemencie declared vnto vs in stopping the swift course which thou by thy diuine fore-sight perceiuedst vs readie not onelie to take but also to keepe humblie beseeching thee to kindle in our harts an inward hatred against loose libertie and licentiousnes knowing the mischiefs therevpon depending to be such as that they doo not onelie ingender thy dishonour but also our owne shame and confusion Examples hereof we haue manie in the sacred Scriptures and speciallie that of Dinah Iacobs daughter vpon whose wandering straieng abroad to see the pleasures of a strange land and the fashions of yoong damsels there dwelling not onelie the losse of hir honestie but also the shedding of much bloud did insue Let this ô Lord be a sufficient warning vnto vs that by libertie there commeth more euill than good naie rather no good at all For it openeth a free passage vnto manie vices which otherwise might be suppressed with restraint What the cause should be of so manie strange innouations and disguisings not onelie in apparell but also in behauiour and not onelie in behauiour but also in opinion and beleefe thou knowest and we confesse to be nothing but licentious libertie whiles some not content with the customs trades maners affaires vsages and orders of their owne natiue countrie doo let loose their straieng affections with their wandering bodies and learne in prophane places among vncircumcised people of polluted harts and tongues most abhominable abuses tending altogither to the derogation of thy glorie the breach of christian vnitie peace and concord the defa●●●tion of the Gospell the offence of manie a weake conscience and the vtter confusion of a thousand thousand soules Turne our harts ô Lord that we affect not couet not desire not this detestable libertie which though to the flesh and the wild lusts of the same it be delectable and pleasant yet to the soule it is most damnable and noisome Deliuer vs from it ô Lord for it is the nurse of vanities ô deliuer vs from it for thy mercie sake and for thy beloued sonnes sake our Sauiour and redeemer Iesus Christ Amen 1 S. BARNARDS golden sentence of the vertue following THere is nothing more vnstable and wauering nothing more swift and flitting in thee ô man than thine owne hart which so often as it stumbleth at the stone of euill thoughts so often it offendeth God Thy hart is vaine variable and vnsearchable and so often as it is led by it owne will and consent so often it wanteth Gods counsell It is like a bird flieng out of hir nest like a ship lanching into the deepe like an arrowe shot out of a bowe And what is the cause of this vnstablenes euen lacke of trust in God Trust in God ô man and continue in thy place beleeue in him affie thy selfe on his goodnes and thou shalt obtaine contented staiednes A foole changeth and altereth like the moone but a wise man abideth firme and fast like the sunne a foole wauereth like a reede but a wise man standeth still like a strong oke a foole is compared to the wandering starres which are euer moouing but a wise man is likened to the fixed starres which keepe their appointed places For the first the mist of darknes is prepared for the second the cleerenes of light is ordeined 2 The REPVLSE giuen by Christian contentment and STAIEDNES O Man if the case stand as thou saiest and confessest that God is eueriewhere then is it thy dutie to kéepe thée where thou art and not to forsake that place which thou wouldest so faine change for another bicause God is

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

vs this wholesome counsell and admonition that we should not loue this corruptible world neither yet the things that are in the same And why euen because the loue of God the father is not in him that loueth this world For saith thine Apostle all that is in the world as the lust of the flesh which is to liue in pleasure the lust of the eies which is wantonnes and the pride of life which is ambition and haughtines is not of the father but of the world and therefore wicked and damnable In consideration whereof ô almightie God breed in vs we beseech thee by the vertue of regeneration a hatred of this present world and a loue of the world to come that by how much we are separate and distant from the one by so much we may be knit and coupled in neerenes to the other wishing rather by triall of manie tribulations in this life to arriue in the end at the port of perpetuall peace and endles tranquilitie than by enioieng all this present worldes goods and the variable pleasures of the same which are but momentanie to receiue eternall torments in the lake of restles paine and vncessant miserie Now therefore most mercifull father for that we haue heere in this world no continuing citie but looke for one to come not of dutie by deserts in our selues but of mercie by the merits of thy sonne we beseech thee most earnestlie to weane vs from the loue of this world ô weane vs Lord that wee may be like children weaned from their mothers teates that as they giuing ouer to sucke milke anie more which is a food for sucklings are fed with stronger nourishment as they growe in yeares so we withdrawing our selues from louing the vaine toies and vading smokes of pleasures attending on this life which are the ioies of worldlings may betake ourselues to the meditation of heauenlie blessednes fall in loue therwith and long after life euerlasting dailie more and more the neerer we drawe to our graues For we doo beleeue ô eternall king and vniuersall emperour that the least ioie in heauen if it might be peised in a paire of scales would weigh downe all worldlie delights by thousand thousands yea though they had the vantage of the balance and therefore no doubt they are exceeding great woonderfull out of measure yea such as no eie could euer atteine to see no eare be able to heare no hart conceiue or vnderstand and no tongue vtter or declare Then Lord of thy woonted goodnes giue vs grace to hate this present world with all the pomps and vanities of the same that we may loue the world which shall euer last euen heauen the house of thee ô thou most high God and may dailie and hourelie grone and braie after it praieng continuallie for the time when it shall be reuealed and saieng with feruencie of spirit Thy kingdome come Lord thy kingdome come for the consolation of the elect and the confusion of the reprobate Come Lord Iesu come quicklie make no tarrieng that the ioies of the faithfull may be fulfilled O heare our praiers most holie blessed and glorious Trinitie Father Sonne and holie Ghost one God in vnitie to whom be all praise power and maiestie Amen ¶ The winding vp of this worke conteining a briefe conclusion vpon this theame That victorie is obteined by resisting temptations Drawne out of S. Barnard and englished for the agreement of the matter comprised in this booke WE beare about vs our owne snare wee carrie with vs to and fro in euerie place our owne enimie I meane this flesh ingendered and bred of sinne nourshed and fostered in follie corrupted and defiled with lewd and wicked custome The most subtill serpent vseth this flesh to ouerswaie vs hauing none other desire none other meaning none other purpose none other endeuour none other busines whereabout to be occupied but to shed the bloud of soules This is he that alwaies intendeth mischiefe against vs. In our musings he talketh with vs wittilie he eggeth vs cunninglie and deceiueth vs craftilie he setteth venemous thoughts on fire in our harts he stirreth vp strife maintaineth hatred allureth to gluttonie prouoketh to lecherie spurreth forward to the lust of the flesh prouideth occasions of sin and ceaseth not to tempt mens harts with a thousand mischieuous wiles and dangerous deuises This is hee which bindeth our hands with our owne girdles that the flesh which is giuen vnto vs for an helpe and succour might be made a snare to intrap vs and a downefall to breake our necks But in vs it lieth if we will be vanquished if we will be ouercome and neuer a one of vs shall be ouerthrowne in this combat against our will Thine own concupiscence O man thine owne lust I saie is subiect vnto thee and thou maist if thou wilt ouer-rule it with reason Thine aduersarie may kindle the fire of temptation but it is in thine owne choice to blowe the cole of consent that is either to yeeld therevnto or to withstand it It is in thine owne power thou maist if thou wilt make thine enimie thy seruant thine aduersarie thy vassall thy fo thy drudge that all things may be done for the best in thy behalfe For so the enimie kindeleth in thee a desire of meate he casteth into thy mind thoughts of vanitie and vnpatience he stirreth vp in thee a tickling and itching of lust onelie giue not thy consent to such remptations and how often thou doest gaine-stand them so often thou shalt be crowned I do beleeue all this verelie if we haue the grace quicklie to perceiue these thoughts in our hearts and suffer them not to tarrie long with vs but haue our mind moued with a vehement spirit against them For then our enimie shall depart quite confounded and shall not so willinglie returne to assalt vs againe Neither must we yeeld giue ouer or shrinke any whit albeit the greeuous rage and extreame heate of temptations afflict and trouble the state of our outward and inward man let vs rather choose to burne than to turne to smart than to yeeld The diuell is well knowne to repine at the temporall and spirituall prosperitie of mankind he doth what he can to defraud him of both felicities namelie of heauenlie and earthlie but a great deale more of the dew of heauen than of the fatnes of the earth Heereof we ought at no hand to be ignorant to wit what a rebellious troop of enimies come downe vpon vs forceablie whome it behoueth vs so much the more diligentlie and carefullie to withstand by how much wee see our selues mooued therevnto by great need and then to laie on loade when all the weight of warre presseth vpon vs when the whole strife is come to handblowes whereby the conquered get shamefull captiuitie and the conquerours gain triumphant glorie and victorie For the diuell is knowne to grudge at our good estate pininglie to haue spite at our heauenlie happines howbeit not for his owne sake that he himselfe might enioie it because he lost it without recouerie but for the poore soules sake raised out of the dust and dunghill that he might not approch and come to the possession of that place from whence the diuell himselfe being created in glorie fell shamefullie past hope of rising againe Heereat hee grudgeth most maliciouslie and taketh on too too vnpatientlie that mans frailtie should get that which it deserued not to haue And if peraduenture he go about to procure some bodies losse of temporall things or hauing procured it do reioice and triumph thereat this the diuels doing tendeth wholie to this point that the outward losse might be an occasion of the inward For all this wrestling and fighting against vs is of spirituall wickednesses that they may seduce or misleade vs that they may bring vs into their owne waies that they may conduct and guide vs to the purposed and appointed end which is prepared for themselues namelie to hell and vtter damnation It is the diuels drift to assault vs with euill temptations to egge vs to the committing of sin it is our duties not to consent therevnto not to yeeld to the woorking of wickednes For how often as wee gaine-stand the diuell so often we ouercome him so often we make the angels of heauen to reioice so often we doo God our Lord honourable seruice For it is his will and commandement that we should fight manfullie he helpeth vs that wee may get the vpper hand he ouer-looketh vs fighting he succoureth vs fainting he crowneth vs ouercomming To him therfore be all honor and glory world without end Amen FINIS Imprinted at London by Henrie Denham dwelling in Pater noster rowe being the assigne of W. Seres 1582. Cum priuilegio Regiae Maiestatis