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
higth of his glorie and wilt thou by presumption séeke such aduancement as to exalt thy selfe on high out of the doonghill Consider thine owne estate and condition for the terme of thy life in this world examine what thou art by the words of the wise man saieng A corruptible bodie is heauie vnto the soule and the earthlie mansion kéepeth downe that vnderstanding which museth vpon manie things With what thicke and palpable darknes then thinke we is the dirt of pride obscured and defaced héere on earth when a starre which rising in the morning and beautifieng the heauen with his brightnes lost the beames of his light Heare therefore O man and listen for thy learning to the voice of truth it selfe speaking vnto thée and saieng He that followeth me walketh not in darknes but shall haue the light of life The same truth teacheth elsewhere in what points we should followe him saieng Learne of me for I am méeke and humble in hart and you shall find rest for your soules Harken O swelling pride harken I saie to the maister of humilitie and méeknes Euerie one that exalteth himselfe shall be brought lowe and he that humbleth himselfe shall be exalted Againe Vpon whom doth my spirit rest but vpon the humble and quiet man and him that trembleth at my words and saiengs Listen also O swelling pride what the Apostle reporteth of this maister of humilitie exhorting men therevnto For he saith expresselie thus Let the same mind be in you which was in Christ Iesus who being in the forme of God thought it no robberie to be equall with God but made himselfe of no reputation taking on him the forme of a seruant and made in the likenes of men and found in figure shape as a man he humbled himselfe made obedient vnto death euen the death of the crosse If therefore the diuine Maiestie abased himselfe with so great humilitie the infirmitie weakenes and vilenes of man ought not to be insolent proud arrogant or presumptuous 3 A Praier for the former vertue O Almightie and euerliuing God which knowest better than we our selues what is most conuenient for our condition and estate we beseech thee to powre into the vessell of our harts the pleasant and acceptable liquor of humilitie which is a vertue wherewith thou art so well pleased as with nothing more promising to such as humble and submit themselues the possession of eternall life according to the testimonie of thy sonne Christ saieng that Who soeuer abaseth himselfe like a little child he shall be called great in the kingdome of heauen O grant vnto vs we beseech thee of thine vnspeakable goodnes that we may be inriched with this most heauenlie vertue knowing that the same maketh vs like vnto Christ Iesu who came into the world as he saith of himselfe to serue and not to be serued as appeareth by the washing of his Apostles feete and by taking vpon him the shape of a seruant whereby he made himselfe of no reputation but was found and esteemed as a common and ordinarie man humbling himselfe and being obedient to the death euen to the death of the crosse for the which God his father exalted him and gaue him a name aboue all names that to the Name of IESVS euerie knee should bow both of things in heauen and things in earth and things vnder the earth O teach vs trulie to humble our selues before thee according to the example which Christ shewed to his disciples that our praiers being made in humilitie and lowlinesse may please thy diuine Maiestie and that pearcing through the clouds they may not rest till they come neere nor depart till thou ô most high hast had respect therevnto Grant this for thine honour and truths sake ô omnipotent God and mercifull Father Amen The second Combat 1 S. BARNARDS golden sentence of the vice insuing VAINE-GLORIE flieth awaie swiftlie pearceth lightlie smiteth smoothlie but woundeth shrewdlie and killeth quicklie Vaine-glorie confoundeth sch as see not such as be blind negligent and laie open themselues vnto it such as run vpon it as vpon a rocke not viewing the mischiefe thereof not marking or considering it not auoiding and forsaking it and not weieng with aduisement how vaine transitorie fraile and perishable it is For ô man if thou wouldest looke circumspectlie into vaine-glorie and esteeme of it accordinglie it should be so far from killing thee that thou wouldest rather kill vtterlie destroie and bring it to nothing 2 The ASSALT giuen by VAINE-GLORIE O Man estéeme of thy selfe as thou art surpassing all other in euerie respect If thou doo good doo it to thy commendation bestowe thy benefits where thou maiest be praised If thou be disposed to doo anie man a pleasure doo it in such conuenient place and at such a seasonable time as there may be standers by lookers on to beare witnesse thereof and to call thée by the name of a good pitifull man It is lost that is done priuilie in corners where none beholding or séeing can report of thée according to thy desart Doo therefore thy good déeds in open sight before the eies of men that they may commend thée for thy deuotion and holinesse praise thée for thy mercifulnes and reuerence thee for thy goodnesse that thou maist be counted one of Gods elect that none may contemne thée none despise thée none speake ill of thée but that all may exhibite and doo thée such honour reuerence as to thée by desart is due and apperteining 3 A praier against the former vice O Eternall God vnto whome all glorie be longeth and nothing but shame and confusion vnto vs bicause of our sinnes we beseech thee of thine infinite goodnes and clemencie to kindle in vs a detestation and mortall hatred against all inward motions rebelling and making war with the spirit And speciallie ô mercifull Father set vs at defiance with all selfe-liking of our selues all selfe-loue and selfe-trust but specialie with vain-glorie which maketh vs negligent and carelesse in giuing thee the honour due vnto thine holie name We knowe and thou seest it in vs that euen the meanest and basest person hath some infection little or much of this poisonous humor of vaine-glorie according to this saieng of the Sonne of Sirach The poore man glorieth in his knoweledge and the rich bicause of his goods and substance but let him that glorieth in his wealth feare least he fall into want O good Lord open our eies that we may not onelie see but also forsake this vanitie knowing that so long as we sauour thereof we can not smell sweete in thy presence Let not anie pompe or pride of apparell carie vs awaie ô let vs not fixe our delight in such shadowes knowing that thou disalowest it by thy seruants counsellest vs to renounce the same saieng in expresse words Bee not proud of clothing and raiment and exalt not thy selfe in the daie of honour We knowe confesse it that against the proud vaine-glorious
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
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
and wicked the holie scripture giuing authoritie héerevnto and saieng Where much babbling is there must néeds be offence I grant O man that among innumerable words and infinite talke such héed may be taken that filthie and dishonest spéeches may be well enough auoided but I praie thee tell mée is it possible to vse no idle vaine and vnprofitable words whereof we are forewarned to render an accompt Examine thy selfe and determine of the matter accordinglie Of thy words thou shalt be iustified and of thy words thou shalt be condemned saith the scripture Now iudge if thou hadst not néed set a hatch before thy tongue that thou offend not in the same The wise king Salomon reputeth that man discréet which hideth his knowledge and maketh no vaunt thereof contrariwise he termeth him a foole that is blabbing manie things without discretion or iudgement In much babbling O man there cannot choose but be great abuse and the danger of the tongue is so pestilent that it had néed to be preuented by prudence grauitie and sobernes He that kéepeth his mouth kéepeth his life but who so rashlie openeth his lips destroieth himselfe What a heauie case is this that destruction should depend vpon the tongue and yet O man thou wilt not leaue thy vaine babbling Who so kéepeth his mouth and his tongue the same kéepeth his soule from troubles In this sentence Salomon commendeth silence and condemneth much babbling the one necessarie and fruitfull the other néedles and hurtfull To conclude in speaking thou must vse a measure yea sometimes it is good for thée to forbeare profitable spéeches according to the example of the Psalmist I kept silence yea euen from good words It should séeme by sundrie spéeches of the same blessed Prophet Dauid that by much babbling which is the peculiar exercise of the tongue great mischiefe doth grow For not all in vaine he saith thus I said I will take héed to my waies that I offend not in my tongue I will kéepe my mouth as it were with a bridle Doo thine endeuour O man after his example to temper thy tongue so shalt thou bée sure to be found blameles of that vice whereof thou art giltie 3 A praier for the former vertue O Wel-spring of all vertue teach vs how to frame our speech communication to the glorie of thy name the benefit of our brethren the comfort of our owne soules wishing rather with silence to shew some point of wisdome than by rash talke and much babling to declare our doltish follie And forsomuch as we are taught by the mouth of Salomon that a word spoken conuenientlie and as iust occasion mooueth is like apples of gold with pictures of siluer therby commending silence vnto vs as a propertie praise-woorthie in the prudent which must be kept as time and place requireth we most humblie beseech thee of thy woonted clemencie and bountifulnes which neuer denied or withheld anie lawfull thing required of faithfull suters to chalke out before vs a readie waie to that sober silence which so often is commended in thy holie word and so seldome vsed in the world Lighten our harts and by the bright appearing of the sunne of knowledge disperse and driue away from the eies of our minds the mistie and palpable clouds of ignorance that we may haue our feete set in that right path which may conduct vs vnto him in whom we may learne a most notable and excellent lesson of silence euen Christ Iesus thy sonne who in all his sufferings passions and agonies in all the villanies reproches and contumelies of his enimies opened not his mouth gaue not twite for twite rebuke for rebuke checke for checke but like a sheepe before the shearer or as a lambe led to the slaughter put vp all these iniuries and gaue his aduersaries not one fowle word In him we see the singular silence which euerie Christian is bound in conscience to imitate and followe though not so exactlie bicause our Sauiour was not attainted with sin which poison hath infected our bodies and soules yet proportionablie according to that measure of grace which we haue reciued from aboue Guide vs therevnto ô mercifull Father by the illumination of thy spirit that framing our selues after the example of thy sonne the perfect paterne of all vertue both morall and intellectuall wee may please thine eternall Maiestie with our obedience wherein thou art more delighted than in anie burnt offering or fuming incense This and all other necessaries towards the leading of a godlie life grant vs for thy mercie sake Amen The xxij Combat 1 S. BARNARDS golden sentence of the vice insuing VNCLEANNES of life although it spring first of all in the hart yet it brancheth and shooteth out of euerie member of the bodie For the eies with wanton looking the tongue with vnchast talking the lips with dishonest kissing the hands with filthie touching the bodie with beastlie abusing and finallie euerie limme with committing wickednes is become vncleane and by that meanes the whole life of man is a meere muckhill of vncleannes Wilt thou then learne to reforme this offensiue mischiefe Marke what I saie and beare it in mind First of all labour thou to kill concupiscence which is a sore and a greeuous sinne yea such a sinne that it ouergroweth both the inward and outward man filling them so full of maladies and diseases that from the sole of the foote to the crowne of the head there is no sound place concupiscence causeth such an vniuersall infection A hard matter it is to intermedle therewith and to ouercome it neuertheles keepe thy bodie in temperance and sobernes and praie continuallie for the spirit of mortification 2 The ASSALT giuen by dishonestie and vncleannes of LIFE O Man as thou hast the lordship and dominion of all things committed and put into thy hands so it is thy part to take thy pleasure and harts delight euen to thy full satisfaction contentment What shouldest thou need to feare the forbidding of fornication and adulterie in the lawe I will tell thée God shewed himselfe too too seueare and vniust in giuing that commandement For is it possible to liue in such chastitie as is prescribed in scripture No man since the creation hath béene so honest and vpright of life but in consideration of his nature which is carnall and fleshlie hath béene assalted with concupiscence and lust Art thou more innocent than Lot He committed incest Art thou more holie than Dauid He offended in adulterie Art thou wiser than Salomon He transgressed with the multitude of his wiues and concubines Art thou stronger than Samson He was too féeble to encounter with his paramour So then thou séest O man that these men being mirrors of the world for the rarenes of their gifts and ornaments were notwithstanding subdued and ouercome with the spirit of iniquitie And therefore make it not a matter of such conscience to follow the lust of thine eie and to satisfie the desire
fruits of thy trées plentifull thresshing an abundant vintage quiet dwellings vniuersall peace sound sléepe victorie ouer thine enimies I will be thy God and thou shalt be my seruant On the other part if thou neglect the kéeping of the Lords lawe looke for none other reward but the contrarie cursses to these blessings And therefore O man if thou wilt liue in Gods fauour and auoid the heate of his wrath take héed how thou acquaintest thy soule with sin which stingeth vnto death if it obteine place to enter Not without great cause is vncleannes cried out against in the scripture and most horrible punishments denounced against it that thou mightest be terrified and become fearefull to fall into such a foule offence Doo but looke vpon the curssed waters which the adulterous woman in the time of Moses lawe was enioined to drinke whereby hir bellie most irkesomlie did swell and hir thigh rot as it hoong vpon hir bodie to declare that God is highlie displeased with such filthines An example of his indignation against his peculiar people thou maist sée in the scripture learne to detest all vncleannes speciallie that beastlines of the flesh The Israelites abiding in Sittim began to commit whooredome with the daughters of Moab wherevpon they grewe to be idolatrers and image-woorshippers contrarie to that which they were commanded What followed Were not all the heads of the people commanded to be hanged against the sunne And were not Zamrie the Israelite and Cosbie the Madianite both of them descended of honourable houses thrust through euen in the verie committing of carnall lust and vncleannes with the iaueling of Phinées the sonne of Eleazar If examples may withdrawe thée from dooing such wickednes thou hast store of them in the scripture if precepts and admonitions thou canst not so soone open Gods booke but thou shalt find plentie for thine instruction and learning If neither of these can worke with thée but that thou continuest at a staie O then wo be to thée O man for thou art sold ouer vnto sin and there is little or no hope of thy recouerie Consider the words of Sainct Paule and imprint them in thy memorie the same counsell that he gaue the Corinthians I giue thée not to be an idolatrer not to be a murmurer not to be lead by lust not to be a dronkard and to conclude not to be a fornicator or vncleane person The same Apostle else-where vseth words well worthie to be marked and remembred Knowe ye not saith he that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselues with man-kind nor théeues nor couetous nor dronkards nor reuilers nor extortioners shall inherit the kingdome of God Heere thou séest O man all vncleannes condemned Thou seest also how the workers of wickednes are rewarded And therefore followe the good aduise of the same Apostle to kéepe thy vessell pure in holines and by no meanes to make thy members the members of an harlot seing thy whole bodie is appointed to be the temple of the holie Ghost where he will not vouchsafe to dwell if thou sufferest the same to become filthie and vncleane 3 A praier for the former vertue O Father of mercie and God of all consolation we most humblie beseech thy diuine Maiestie to giue vs grace to take heed to our selues that wee exceede not the bounds of honestie nor keepe companie with such as are counted dishonest and lewd liuers by whose euill example all good inclination naturallie graffed in vs is choked godlie motions pliable to Christian purposes peruerted the whole course of our life corrupted our vertues blemished our vices cherished our bodies abused our soules defiled and thy glorious name dishonoured Powre into vs the spirit of chastitie which abounded in Ioseph which ouerflowed in Susan that being therewith harnessed as with complete armour wee may gainstand repell and award all the blowes of temptation sent from Satan the prince of this world to assault vs and with sundrie subtill and sugred assaies to circumuent and vndermine vs to the end we might by his malicious meanes pollute our vessels with the dregs of filthines which thou ô Father hast commanded vs to keepe holie and vndefiled for thy selfe to inhabit and dwell in Mortifie euerie member of vs both inward and outward with the sword of thy spirit which is thine eternall word whereby we may be sanctified and withdrawne from all kind of affections sauouring of vncleannes than which nothing is more odious and abhominable in thy sight and not like the Scribes and Pharises scowre and clense the outside of the cup or platter leauing the inside furd as it were with filthines but washing and wiping euen our verie hearts from euill thoughts our mouthes from lewd speech our eies from viewing vanitie and all the parts of our bodies from stinking nastines that being cleane within and without we may in due time approch to thee ô God and see thee face to face which grant we beseech thee for his sake whose bloud hath made vs cleane euen Iesus Christ thy beloued son and our blessed Sauiour Amen The xxiij Combat 1 S. BARNARDS golden sentence of the vice insuing LECHERIE or vncleane life is a mightie prince of the spirituall and inuisible Aegypt riding in a chariot or wagon of foure wheeles namelie bellie-cheere fleshlie lust costlie brauerie and drowsines This wagon is drawne with two horses the first prosperitie of life the second plentie of all things These two horses are ruled by two riders the first lasie idlenes the second faithlesse carelesnesse For plentie breedeth idlenes and according to the Scripture the prosperitie of fooles is their owne destruction for none other reason doubtles but bicause it maketh them secure and retchles insomuch that when they shall saie Peace peace all is well and there is no dread of danger then euen then shall they be ouertaken with a sudden ouerthrowe These two riders haue no spurres on their heeles nor whips in their hands nâ—r anie such like thing to driue the horses withall but in stead of them they vse a canopie to cast a shadowe and a fan to gather wind withall This canopie is dissimulation casting a shadowe against the scorching heate of cares For it is proper to a soft tender nice and delicate soule euen to dissemble and be ashamed of necessarie cares the parching heate whereof that they may not feele they hide themselues vnder the shrowd of dissimulation The fan is franknes or spend-all gathering the wind of flatterie For bawdie and lecherous persons are verie franke and free sparing for no cost and buieng wind for gold at the eares of flatterers This boiling lust of lecherie riseth of a wicked and lewd cause and trulie vnles it be presentlie quenched and quailed it will suddenlie ouerswaie all the bodie set it on fire and burne it At the first it tickleth the flesh a little with
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
into the gilt of fornication 2 The ASSALT giuen by inward fornication or whoredome of the hart O Man if thou hast anie light of reason any sparke of iudgement vnderstanding tell me this in conscience and truth if hée that consenteth to lust in his heart and committeth not the actuall déed of concupiscence offend in such sort as to deserue damnation I thinke no and I will auouch no lesse than I speake For why should he that conceiueth a thing in his mind and putteth neither hand nor foote to the accomplishment of the same be iudged an offender All lawe is against it all equitie disaloweth it conscience misliketh it and iustice will not agrée vnto it If thou sée a faire house a beautifull woman a fruitfull vineyard a pleasant garden and wishest in thine heart to haue reall possession not giuing the attempt by anie outward action apparant to the eie of shine inward lust who shall be so bold as to come foorth and accuse thée of offence If thou canst be charged with no misdéed why shouldest thou be counted guiltie if void of crime why condemned Followe my counsell therefore in this manner and forme as I set it before thée Dooest thou sée hir whome thine eie highlie pleaseth Is she a Gentlewoman is she so manie degrées aboue thy base estate that all and the onelie delight which thou art like to haue by hir is in viewing hir amiablenes Well content thée therewith and féed thy fansie with a firme and fast fixed conceipt of hir fauour let hir be déeplie imprinted in thy thought and cogitation and suppose thou hast by hir as much pleasure and voluptuousnes as by a meaner woman For where action is hindered by occasion of some circumstance there cogitation may haue libertie to run at randon And though the members of thy bodie by instrumentall touching may not be admitted to doo their office yet it shall be frée for thée to feed thy wanton eie to suffice thy ticklish fansie and vnbrideled lust Spare not so to doo for it is no offence the secrets of thy soule are knowne to none but thy selfe and therefore none being able to accuse thée thou shalt néed none to excuse thée 3 A praier against the former vice O Almightie and eternall God forsomuch as we are led by the priuie and vnspied desires of our corrupt harts into manie an outragious and ouglie sinne naie rather floong head-long into full seas of most accursed crimes for that they are the sparkles whereby the flames of manie a foule abuse are kindled which also gathering force by degrees must needs in time violentlie burne according to the wise sentence of Salomon that no man can carie fire in his bosome his cloths vnsindged nor go vpon hot coles and his feete vnblistered therefore we beseech thee gard vs about with thy grace against this spreading poison O suffer not the soules of thy seruants to become sinks of vncleane lusts by whose noisomnes whatsoeuer portion of thy spirit we possesse is quenched and all goodnes vtterly consumed Let not vs whom thou hast vouchsafed to partake the fruits of thy deerlie beloued sonnes death and passion serue like slaues vnder the banner of the flesh For what an intollerable apostasie and reuolting were that to forsweare and renounce the truth of the promise which we made to thee in our baptisme that we would forsake the diuell the world the flesh with all the pomps vanities and abhominations of the same Out alas better had it beene for vs neuer to haue beene borne than to be conuinced and found guiltie of such an vnpardonable trespas And therefore Lord for that loue sake wherewith thou so louedst vs being thine enimies that thou gauest thine onelie begotten sonne to die for our iustification for that loues sake keepe vs in the due execution of thy will in obedience to thy lawe in reuerence and dread of thy commandements in loue of thy mercie in feare of thy iudgements and finalie in mindfulnes of death so shall we be sure not onelie to mortifie and kill all the lusts of vncleannes but also to walke before thee with a pure hart which grace ô God grant vs Amen 1 S. BARNARDS golden sentence of the vertue following WILT thou learne ô man what inward chastitie and cleannes of hart is then consider the contrarie that by the vilenes of the one thou maist learne the excellencie of the other It is naturallie graffed in euerie reasonable creature to fansie the best things and still to couet more though he haue enough yea suppose that whatsoeuer he hath be pure and good yet so rauenous are his desires and so insatiable his hart that he thinketh better of other mens than his owne For doubtles it is a thing vnpossible to tedder tie in concupiscence or to appoint it much or little till it be satisfied till it be filled till it haue got wherewith to be contented As for example He that hath a faire wife wisheth a fairer in his hart and is bewitched with a wanton eie He that goeth gorgeous and gaie setteth his mind vpon costlier and brauer attire He that swimmeth in wealth hunteth after more repining at him that is richer The monie-monger will neuer saie I haue enough The whooremonger will neuer saie I haue enough The bloud-thirstie murtherer will neuer saie I haue enough The ambitious vain-glorious man will neuer saie I haue enough and so of the rest What is the cause of this insatiablenes which hath no end which hath no botome Euen an vncleane hart a corrupt hart a defiled hart an vnchast hart which runneth a whoring after other mens goods will in no wise be content with his owne A cleane pure hart is the dwelling-house of Christ In such a hart reason is so far frō error that it agreeth with mans will For mans will loueth such a reason and such a reason mans will Let thy will be void of vncleannes bicause right reason alloweth such a will Cleannes of hart causeth quietnes of conscience For if the hart be chast the conscience is not troubled bicause such chastitie and cleannes is a mortifieng of the earthlie members a taming a bringing downe and a keeping vnder of corrupt affections which are the torches that set the towe of euill deeds on fire To the cleane harted blessednes is promised to the vncleane harted cursednes is threatened the one shall dwell in the Lords tabernacle the other in the diuels dungeon the one shall rest in Gods holie hill the other in the vallie of death the one shall liue with the Lambe euerlastinglie bicause they are chast virgins the other with the Gote Satan I meane bicause they are ranke harlots 2 The REPVLSE giuen by inward CHASTITIE or vndefilednes of heart O Man thou art a greuous offender if thou kéepe not the chastitie and virginitie of thy soule For marke what the author of perfection innocencie and cleannes vttereth in the Gospell Whosoeuer saith he looketh vpon
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