rooted out And againe Take héed least ye be cōsumed one of another whilest ye bite and deuoure one another 3 A praier for the former vertue O Almightie euerlasting God who induedst thy faithfull seruants the Prophets with such measure of thy spirit that they discharged their duties with all singlenes truth and vprightnes checking and rebuking mightie kings for their transgressions according to the tenour of their commission as appeareth in Samuel sharpelie reproouing Saule for his rebellion in Nathan seuerelie rebuking Dauid for his adulterie in Ahiiah roughlie reprehending Ieroboam for his idolatrie in Elijah boldlie checking Ahab for his apostasie in Hanani stoutlie twiting Asah for his mistrustfulnes in Ieremie controlling Zedekiah for his disobedience and so consequentlie in the rest of thy seruants both Prophets and Apostles O take from vs all vaine motions which may withdrawe vs from rating them that most apparentlie offend thy diuine Maiestie and not to seeme blind or to winke at their offences least we be counted partakers of their wickednes knowing that thy sonne our Sauiour giueth vs this for a lesson to be learned followed namelie when we see our brother commit anie trespas to rebuke him that he may repent and obtaine forgiuenes Also most mercifull Father we beseech thee so to direct and rule the course of our life that euerie member of our bodie may set foorth thy praise And bicause the tongue though it be but a small peece of flesh is termed a world of wickednes and kindleth much mischiefe when it is occupied either in lieng forswearing backbiting or reuiling our brethren we praie thee to root out of our harts all such weeds of sinne and abhomination that the fruits of them may not appeare in our tongues through Iesus Christ our Sauiour Amen The eight Combat 1 S. BARNARDS golden sentence of the vice insuing A Dragon is a cruell merciles monster spitting out fire and killing euerie thing that it toucheth not onelie beasts of the land but also birds of the aire by this dragon I meane the spirit of wrath and furie Anger is a naturall affection but to them that abuse this gift of nature it is a greeuous lamentable destruction Let vs vse it in things necessarie and conuenient least dooing otherwise it breake foorth outragiouslie into vnlawfull and vnprofitable deeds Be not angrie or wrathfull with such as spoile you of transitorie goods which reuile you which punish and plague you do nothing else beside but be angrie at that which is able of it selfe so to wound you that all these things laid togither can not cure you And what is it Euen your owne sinne and wickednes For you shall not feare anie aduersitie if you be not ouerswaied with iniquitie 2 The ASSALT giuen by WRATH and RASHNES O Man the wrongs that are doone thée thou must reuenge they are greater thā thou maiest quietlie put vp It is sinne patientlie to suffer them For this is certaine that thy forbearance will neuer a whit amend the matter and therefore such iniuries as are offered thée requite to thine owne contentment If thou bée abused in speach spare him not that hath standered thée If thou be smitten smite againe For it is no man-hood to be still at peace with such as thus offend thée Doost thou thinke that thy quietnes will make thine enimie the better no but rather the more fierce and furious Thou art taunted thou art scoffed at thou art reuiled thou art discredited thou art mistermed one calleth thée prodigall foole another arrogant asse proud begger péeld peasant with such like reprochfull speaches Are these to be suffered no. And therefore to shew thy manhòod séeke him out by and by that hath so abused thée and in the heate of thy wrath make him smart for his malapert sawsines Some vse to beare and forbeare so long till they become starke fooles and idiots be not thou in the number of them but in defence of thine owne quarrell vse both words and weapons 3 A praier against the former vice O Most mercifull Father whose propertie it is to be slowe to anger and hast taught vs by the mouth of wise Salomon that anger is cruell wrath raging and enuie irreconciliable moreouer that it diminisheth our daies hasteneth old age and shorteneth our life againe that it openeth passage to Satan and therefore hast commanded by the mouth of S. Paule that the sunne should not go downe vpon our wrath we most humblie beseech thee of thine infinite goodnes and clemencie remooue from vs this fowle sinne of wrath which transformeth vs from the shape of Angels to verie diuels and hell-hounds We are not ignorant what a mischieuous vice it is and what inconuenience it bringeth to the soule being instructed by the words of wisedome that it stirreth vp strife maketh vs prone to commit sinne and villanie to thirst for bloud to be malicious and merciles finallie that it is execrable and accursed and therefore hast admonished vs by thy seruant Iames to be slowe to speake and slowe to wrath bicause wrath will not suffer thy righteousnes to be accomplished in vs. And therefore if we will not haue thy worke hindered in vs we must be peaceable and modest O good Lord open the eies of our minds that we may see the ouglines of this monstrous sinne and seeing it may detest it and detesting it may destroie it by the assistance of thy spirit which is able to worke in vs a new creation and an exquisite mortifieng of all our fleshlie members Giue vs grace not onelie to listen but also to practise that wholsome counsel of the Preacher not to be swift to wrath bicause wrath lodgeth in the bosome of fooles and to put in proofe the admonition of our Sauiour Christ not to be angrie with our brother causelesse for feare of being culpable of iudgement O Lord pull vs backe from keeping companie with the wrathfull from hauing acquaintance with the furious least we learne their waies and purchase destruction to our owne soules And grant we beseech thee that we may put awaie from vs all bitternes anger wrath enuieng euill speaking with all maliciousnes and to become tender-harted to forbeare and forgiue one another euen as thou ô GOD for thy sonne Christs sake didst forbeare and forgiue vs Amen 1 S. BARNARDS golden sentence of the vertue following TRue PATIENCE is to suffer and doo contrarie to ones lust but not contrarie to the right of lawe To abide and take pouertie in good part is the vertue of patience Patience is the safetie of the soule vnpatience the destruction of the same Who so hath not hold of patience shall loose righteousnes that is shall loose life that is shall loose his owne soule Looke vpon the sufferance of the Lord who being beaten with whips crowned with thorns bored through with nailes hanged on the crosse and ouer-burdened with reproches forgat all these greefes of his bitter agonie notwithstanding and said
be well and at peace 2 The ASSALT giuen by waiwardnes and malapert controlling O Man is it méet that fools senselesse brutish beasts should be smoothed and soothed with faire words Or rather is it not more conuenient that they should be roughlie rebuked and taken vp with bitter and sharpe taunts so often as they offend For it is not mild spéech that can preuaile with such as lacke iudgement and reason and therefore to deale with them in that order it is labour superfluous Take them vp as one hauing authoritie for beare them not an inch vse such words in reproouing them as are agréeable to the maner of their dealing If a woman offend thée beare not with hir weaknes if an old ancient father yéeld nothing to his age or grauitie if a learned Doctor estéeme not of his person if thine equall hold fowle scorne at his sawsines if thine inferior and vnderling checke him and make him hold his tongue if thy parents alledge thou art no child and so turne their controlments vpon their owne necks Finallie be hée better or be he baser that rebuketh thee forbeare him not but with stowtnes stand in defence of thy selfe 3 A praier against the former vice O Eternall God Father of our Lord Iesus Christ which seest our secret hidden thoughts and the issue of euerie enterprise before we our selues are certaine to what end the same will growe remooue from vs we praie thee all waiwardnes malapert controlling of our brethren for their offences And whereas our nature is stout rebellious and vnpatient of reproofe in so much that oftentimes we spurne at them that admonish vs for our amendment and reward them not onelie with counterchecks but also with open wrong manifest abuse as Ahab did Micah Manasses Esaie Pashur Ieremie Herod Iohn Baptist and the Iewes Iesus roote out of our harts good Lord that wicked custome and let vs not by refusing correction double our offence and so make it the more odious Furthermore most mercifull Father indue vs with wisedome and discretion that we may be led with the eies of vnderstanding to iudge betwixt the sinner and his sinne to obserue due time season of reprehending to be mild gentle in reproouing such as be tractable but sharpe rigorous to the obstinate wilfull otherwise we shall little preuaile in labouring to supplant iniquitie and to reforme the transgressor Teach vs the true vse of that wholsome counsell ministred vnto vs by thy sonne Christ namelie that if our brother trespasse against vs we go and tell him his fault priuatelie betweene him vs if that will doo no good toward the winning of him home then to put other meanes in practise before we procure his open shame This lesson o Lord giue vs grace to learne and not onelie to learne but also to remember and not onlie to remember but also to exercise and folowe that the end of our labour bestowed according to thy will may tend to the glorie of thy most holie name the safetie of repentant sinners the discharge of our owne conscience through Iesu Christ our onlie mediator aduocate Amen 1 S. BARNARDS golden sentence of the vertue following PResumption and obstinacie are the waies of diuels flie from them ô man least thine enimie triumph ouer thee For in these sinnes he reioiceth exceedinglie hauing made proofe in himselfe how vnpossible it is to recouer and get out of such a gaping gulfe Now I would not haue thee ignorant ô man what are the steps of this downe-fall or breake-necke the first is the dissembling of thine owne weaknes the second the ignorance of thine owne wretchednes the third is the excusing of thine owne wickednes and the fourth is open contempt and perseuering in sinfulnes Which steps if thou wilt not tread in ô man nor be swalowed vp in this irrecouerable whirlepoole of destruction despise not good counsell disdaine not to be rebuked but mildlie and meekelie take warning when thou docest amisse and when thou art rebuked of sinne and vngodlines take it in good part on Gods name and beare it patientlie with the spirit of softnes and gentlenes 2 The REPVLSE giuen by MEEKENES or gentlenes O Man this persuasion may in no case be followed For it is flatlie against the counsell aduise of the Apostle who admonishing his beloued scholler Timothie in this behalfe saith Rebuke not an elder but exhort him as a father the yoonger men as brethren the elder women as mothers the yoonger as sisters in all chastitie Againe The seruant of the Lord must not striue but be gentle vnto all men apt to teach suffering euil in méekenes instructing them that are contrarie minded Againe Improoue rebuke exhort in all long suffering and doctrine This vice of waiwardnes or malapert controiling doth more hurt to the baser sort than to the better to the subiect than to the magistrate For it cōmeth to passe oftentimes that they contemne correction and reprehension vsed vttered with mildnes loue and charitie and against words spoken with humilitie lowlines they will not sticke to shoote the shafts of shameles derision and scorning Herevpon it is thus written in Scripture Who so reprooueth a scornefull person getteth himselfe dishonour Againe Reprooue not a scorner least he owe thée euill will Contrariwise of him which amendeth when he is reprooued and is the better being rebuked it is thus spoken Rebuke a wise man and he will loue thee 3 A praier for the former vertue O Lord which from time to time hast placed among thy people meete conuenient vessels to carrie the message of thy word will that thereby they might be instructed taught how damnable their state is during the time of their pilgrimage in wicked waies and by-paths of impietie and hast dispersed and sowne among vs plaine tell troth Nathans to reprooue vs of our iniquities and sinnes giue vs grace we beseech thee that the preaching of the one and the reproouing of the other may worke vpon vs like new made waxe apt to receiue anie fashion or forme O plant in vs a patient spirit which may make vs lowlie in hart and reformable in will that the words of the admonisher may not passe by vs like a sudden blast of wind but rather worke effectuallie in our harts euen like fire which fineth siluer by the vertue of his heate Remooue from vs all rebellious motions of the flesh which are euer against the good suggestions of the spirit direct vs in the waie of wisedome that we may take and choose whatsoeuer is wholsome for vs yea though the taste thereof be as bitter as woormewood to the mouth of our carnall man We knowe ô Father that to purge abundance of corrupt humours which ingender euill diseases the physician ministreth bitter pils to an old sore which can not be cured with a gentle plaster the surgeon applieth a biting corsiue which medicines though to the patient most greeuous
in it by his greatnes which filleth euery place But thou wilt saie O man I seeke for a better and I find a better But I answere thée and saie thus againe vnto thée with boldnes and truth Thou séekest a better place but dooest thou find a better or such a one as thou knowest Lucifer and Adam lost Remember therefore that the first angel fell from heauen and the first man was banished out of paradise became acquainted with the troubles of this world Looke vpon Lot who liuing among the thickest of the beastlie Sodomites and séeing their filthie behauiours remained holie notwithstanding vndefiled but when he came to dwell in the mountaine and had growne hard in securitie he became drunke and fell into the filthines of incest with his owne daughters Marke also O man what mischiefs followed loose libertie in Dina the daughter of Iacob who not contended to tarrie at home but desiring to sée fine fashions abroad among the yoong women of Sichar was intised to plaie the whoore and therevpon insued slaughter and bloud-shed by the hands of Simeon Leui and their assistants There is beside this kind of loose libertie another licentious wandering which worketh in the minds euen of such as kéepe themselues in one place and withdraweth their harts from spirituall exercises intangling them in affaires of the world or else finding them occupied in most vile and homelie things contrarie to the counsell of the Apostle in this case who saith No man that warreth intangleth himselfe with the affaires of this life that he may please him which hath chosen him to be a souldiour And againe Praie without ceasing in all things giue thanks 3 A praier for the former vertue O Euerlasting GOD the well-spring of all true wisdome and vnderstanding whose will pleasure it is that we should walke in obedience before thee all the daies of our life brideling the vanities of our minds the ranging lusts of our flesh the concupiscence of our eies and whatsoeuer is at enimitie and variance with thee we beseech thee to beate downe in vs all wild and vnstaied affections which wrestle against the spirit hinder vs from dooing that homage vnto thy diuine Maiestie which we are inioined by the verdict of thy most holie word And bicause experience teacheth vs that no small mischiefe ariseth and springeth from loose libertie whiles we not content with our natiue countrie custome hunt after not onelie foren fashions in outward maners but also new deuised opinions in doctrine and beleefe wee beseech thee tie our harts in one vnitie of faith as there is but one truth of thy Gospell and expell and driue out of our minds all desire of licentiousnes which is the match to set on fire the powder of fantasticalnes O let vs not straie about to Dan and Bethel suffer vs not to go on pilgrimage to Babylon and Rome but let thy grace be a snaffle in our mouth to keepe vs within the wals of holie Ierusalem there to worship thee in thy sanctuarie in spirit and veritie And as we craue an vniformitie in matters of religion so Lord we beseech thee to make vs of one mind in maners and behauiour to be content with a reuerent and modest vse of thy creatures and not to abuse them to the fulfilling of our owne vaine imaginations Of our selues we are like wandering weather cocks as vncertaine as the wind as variable as the weather as mooueable as the sea now inclined to this vanitie now to that fantasie neuer stedfast but euer changable and therefore good Lord open our vnderstanding that we may see how irregularlie out of rule we walke and seeing it may be ashamed being ashamed may be greeued and being greeued may seeke to be reformed euen by thy spirit of constancie which is able to worke in vs a continuall and immutable perseuerance through Iesus Christ our Lord Amen The xiiij Combat 1 S. BARNARDS golden sentence of the vice insuing DESPERATION breedeth a ripenes fulnes and perfection of all sinne Desperation commeth by the ignorance of God If the ignorance of God haue hold of vs how doo we beleeue in him how doo we hope in him how doo we trust in him of whom we are ignorant We knowe also that such as are desperate haue no part or followship with the Saints But how doth the ignorance of God ingender desperation Some man peraduenture comming home to himselfe being discontented and displeased at the euill deeds which he hath done and purposing to repent and turne backe from all his euill waies and carnall conuersation if he be ignorant how good God is how sweete how gentle and how fauourable to forgiue will not his conscience choked with fleshlie thoughts reprooue him and saie What doost thou man wilt thou loose not onlie this life present but also the life to come Thy sinnes are exceeding great and too too manie so that it is far aboue thy reach to make amends for them anie waie no if thou wouldest flea thy selfe and pull thy skin ouer thine eares thou art not able to acquit thy selfe Thy flesh is tender and nice thy life hath beene delicate wanton so that it will be an hard matter for thee to ouer-maister custome At these and the like speeches or suggestions the desperate soule starts backewrapped in wo being vtterlie ignorant how easilie the goodnes of almightie God who will not the death of a sinner can remedie all this wherevpon followeth impenitence which is an heinous sinne and blasphemie vnpardonable Then the seelie soule troubled in mind and sore disquieted is swalowed vp with an extreame heauines of hart and is carried headlong into so deepe a gulfe of inward anguish as he can not possiblie recouer himselfe by the ministerie of anie comfort or else dissembling the matter and flattering himselfe how wicked soeuer he be with likelie reasons and pleasant persuasions he betaketh himselfe afresh to the world enioieng all the delights and vanities of the same with full purpose neuer to be withdrawne from it by anie meanes Now when he saith peace and quietnes all is well and without danger then euen then sudden destruction shall ouertake him as a woman with child and he shall not escape Thus then of the ignorance of God commeth the fulnes of all iniquitie which is desperation 2 The ASSALT giuen by diuelish DESPERATION O Man how heinous be the sinnes which thou hast cōmitted How gréeuous how accursed how abhominable how deadlie how damnable Thine offences are so manie that they can not be numbered and so great that they may not be pardoned Thou hast continued a transgressor all thy life long and hast not to this daie once thought vpon amendement For behold thine owne conscience is a witnes that thou art tied with the chaine of euill custome to commit wickednes and hast not in thée the power to be withdrawne Thou striuest strugglest to rise but it is not in thée And why The burthen
A MONOMACHIE of MOTIVES in the mind of man Or a Battell betweene VERTVES 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 Iames. 4 verses 7 8. 7 Resist the diuell and he will flie from you 8 Drawe neere to God and he will drawe neere to you Imprinted at London by H. Denham Cum priuilegio Regiae Maiestatis COMME IE TREVVE TO THE Right Woorshipfull Sir GEORGE Carey Knight Knight Marshall of hir Maiesties most Honorable houshold Sonne and heire apparent to the right Honourable Lord HENRIE Lord of Hunsdon c. AND To the most vertuous and godlie minded Ladie the Ladie ELIZABETH his wife long life and happie daies OF AL THINGS vnder the sunne Right Woorshipfull which are at greatest disagreement the motions of mans mind by the iudgement of the learned are in such a degree of contrarietie that they are said to be at mutuall strife by reason of that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our corrupt nature confirmed by euill custome doth procure A proofe heereof appeareth in the confession of that notable conuert of Tarsus in Cilicia in whome his apostolicall vocation notwithstanding this opposition was so effectuall that he acknowleged a lawe in his members rebelling against the lawe of his mind and leading him captiue vnto the lawe of sin wherevpon he vttered this patheticall exclamation O me miserum Quis me à corpore mortis huius vindicabit For doubtles there is no reasonable creature consisting of soule and bodie in whose mind contrarie motions are not incamped making manie a hot skirmish to amplifie and inlarge the limits of their regiment in so much that oftentimes we see some soonke and swallowed vp in seas of disquietnes whiles waiward will rageth against right reason Alternis ictibus sese mutuo impetentes and striuing for superioritie Heerevnto are referred the good and bad liues of men their thoughts words deeds and whole conuersation honest or dishonest to the controlling of a certaine Greeke prouerbe supposed of some to be a doctrine void of all contradiction and thus cited of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alluding to spirits vnto whome they ascribed the full charge of mans life But to omit this controuersie Right Worshipfull so it is that hauing read a compendious discourse of a fatherlie churchmans penning intituled Vâ—rtutum vitiorum certamen seeing the same most liuelie describing the hidden hart of man and the variable state of the same I found that it is nothing else but a continuall temptation and as the patient IdumeÌ„an calleth it Militia super terram in consideration whereof I haue called this english booke deriued out of latine A Monomachie of motiues in the mind of man c. Which worke written at the first in a forren tongue and for the common behoofe of well disposed people turned into our owne natiue speech as affoording verie present remedies against the rebellious affections of flesh and bloud I submit to your right woorshipfull protection presuming of no worsse acceptation than my former labours haue atchieued and for this and all other offers of vndeserued bountie yeelding no lesse thankefulnes than my bounden dutie enioineth mee to exhibit to so good a Patrone Your Worships by double dutie bound ABRAHAM FLEMING The names of such Vices Vertues as are specified in this booke to be at mutuall hatred and strife with the maner of their opposition or contrarietie set foorth in fiue Sections and fiue and twentie seuerall Combats for order sake The first Section of Assalts and Repulses pag. 5. Combat 1 Pride pag. 5. against Humilitie pag. 11. Combat 2 Vaine glorie 17. against Feare of God 21. Combat 3 Hypocrisie 26. against True religion 32. Combat 4 Disobedience 37. against Submission 42. Combat 5 Malicious enuie 48. against Brotherlie agreement 52. Fiue The second Section of Assalts and Repulses pag. 56. Combat 6 Diuellish hatred 56. against Christian charitie 60. Combat 7 Excusing of sinne 66. against Due correction 71. Combat 8 Wrath and rashnes 78. against Patience and forbearance 84. Combat 9 Malapert controlling 91. against Mecknes or gentlenes 96. Combat 10 Swelling loftines 101. against Humble lowlines 106. Fiue The third Section of Assalts and Repulses pag. 111. Combat 11 Vngodlie sorowe 111. against Godlie reioicing 115. Combat 12 Slouthfull idlenes 123. against Vertuous exercise 129. Combat 13 Loose libertie 135. against Contented staiednes 140. Combat 14 Diuelish desperation 146. against Faithfull hope 153. Combat 15 Insatiable couetosnes 161. against Contempt of this world 167. Fiue The fourth Section of Assalts and Repulses pag. 179. Combat 16 Vncharitablenes 179. against Compassion 187. Combat 17 Deceitfull dealing 194. against Plaine dealing 201. Combat 18 Lieng dissembling 200. against Truth and equitie 213. Combat 19 Gluttonie 220. against Temperance 227. Combat 20 Excessiue reioicing 233. against Measurable sorowing 239. Fiue The fift Section of Assalts and Repulses pag. 245. Combat 21 Talkatiuenes 245. Silence 251. Combat 22 Dishonestie 258. against Honestie 266. Combat 23 Filthie lecherie 275. against Chastitie 283. Combat 24 Whordome of hart 291. against Cleannes of hart 297. Combat 25 Loue of this world against 306. Contempt of this world 316. Fiue A flourish to the seuerall combates or conflicts following being fiue and twentie in number THere is a kind of persecution both fierce and dangerous within the bowels of our owne bodies which is inforced vpon vs not by anie materiall seueritie but by a certaine contrarietie of properties ingendred in vs by vice and vertue For whiles pride and arrogancie doo withstand lowlines and humilitie vaine-glorie the feare of Gods maiestie hypocrisie true religion contempt submission enuie brotherlie agreement malicious hatred mutuall loue reprochfull slander libertie of due correction furious wrath forbearing patience foolish frowardnes commendable meekenes irefull swelling satisfaction for proffered iniuries worldlie pleasure spirituall delectation slothfull idlenes vertuous exercise fugitiue vagarantnes or licentious loosenes stedfast stablenes and constancie diuelish despaire faithfull hope greedie couetousnes despising of earthlie vanities hardnes of hart mercie and charitablenes deceipt and robberie plaine dealing and innocencie falshood and lieng truth and equitie insatiable gluttonie sparing abstinence vnbrideled reioicing measurable sadnes excessiue babbling discreet silence filthines leacherie chastnes and honestie spirituall whoredome cleannesse of heart desire of this present world loue of the celestiall countrie What are these but a cruell and tyrannicall persecution of godlie liuers for their vertues sakes O what a bitter battell ô what a sharpe assalt is that of pride which threw Angels head-long out of heauen which floong Adam and Eue out of Paradise This pride hath other fellowe-souldiers
wisedome of thee ô Lord who canst and wilt pull awaie the fig-leaues from our filthines and discouer our secret shame O good God we humblie beseech thee therfore to keepe and defend vs from this detestable sinne whervpon dependeth a most heauie iudgement prophesied by the mouth of thy seruant Iob to light vpon all hypocrites and dissemblers namelie that Their hope shall perish their confidence be cut off and their trust decaie like a spiders web that they shall not once appeare in thy presence they shall be desolate and fire shall consume their dwellings their ioie shall last but a moment their excellencie become as vile as doong they shall vanish like a dreame or vision in the night and their finall reward shall bee euerlasting torments in hell fire where shall be weeping wailing gnashing of teeth From this sinne ô Lord and the plagues due therevnto deliuer vs for thy mercie sake Amen 1 S. BARNARDS golden sentence of the vertue following MEate sauoureth in the mouth and the praise of God in the hart It is to small purpose to magnifie the Lords name with the voice onelie without anie meaning or intent of the mind For God from whom nothing is hid that is vnlawfullie done requireth not the shrilnes and cleerenes of the voice but the cleannes and purenes of the hart Wilt thou therefore worship God aright doo him true and alowable seruice and shew thy selfe an imbracer of pure religion Then worship him in spirit and truth with singlenes of hart with a sincere and vpright mind visit the fatherles maintaine the widowes right followe the example of Christ and keepe thy selfe vnspotted of the world This is true worship this is pure religion 2 The REPVLSE giuen by true WORSHIP and pure RELIGION O Man take héede in anie case of counterfeting forging thy selfe to be that thou art not For to séeme before men otherwise than thou art what else is it but meere damnation Remember therefore the words of our Sauior Christ spoken to this effect Wo be vnto you Scribes Pharisies hypocrites for ye make cleane the out-side of the cup or platter but within you are ful of robberie and vncleannes O thou blind Pharisie first make cleane the in-side of the cup or platter that the out-side of them may be cleane also And the words of our Sauior vttered in the verie same sense with an often repetition or rehersall Wo vnto you Scribes and Pharisies bicause you are like vnto painted sepulchres which appeare outwardlie to the eies of men gaie and beautifull but are full within of dead mens bones and all filthines Euen so you likewise séeme before men iust and righteous but within you are full of hypocrisie and wickednes Vpon whom this sentence of our Sauiour is verified They come vnto you in shéeps clothing but inwardlie they are rauening woolues 3 A praier for the former vertue O Eternall God without whose aid and assistance all our actions are turned into sinne bicause they are not seasoned with the salt of thy spirit but leauened rather with the dowe of the flesh we beseech thee of thine entire goodnes to teach vs the true worship of thee and the sincere seruice due vnto thy diuinitie O suffer vs not to be misled by the imaginations and traditions of men which highlie offend thy Maiestie but vouchsafing to open the eies of our vnderstanding with the keie of thine heauenlie knowledge direct vs how and in what sort we may walke religiouslie before thee Roote out of our harts good God all sinister seruice and dissembled adoration lead vs by the hand into thine holie temple and make a passage for thy spirit of sanctification into our dull and darke capacities that being reformed therby we may worship thee in spirit and truth knowing that thou art a spirit and therefore wilt admit none other worship to be done vnto thee but that which is true vnfeigned sincere and spirituall We knowe how thou hast abhorred the hypocriticall holines of the Gentiles of whom thou complainest by thy Prophet Esaie that they 2 The ASSALT giuen by DISOBEDIENCE O Man consider thine owne dignitie worthines Thine estate is honourable and thou art better than the best To serue and obeie is an abasing of thy vocation it is a signe of inferioritie and subiection To be a maister carrieth some title of authoritie but to be an vnderling or seruant is an argument and token of an homelie and course calling Account of thy selfe therefore and of thy reputation What art thou that thou shouldest do homage to such as are woorse than thy selfe It were more méete for thée to command and gouerne and they to obey and be ruled considering thou art so excellent in all respects that there is not one to be found comparable vnto thée either in wit policie diligence or anie other good qualitie Cast off the yoke therefore of subiection for to obeie is seruitude and bondage slauerie thraldome yea to be inferiour to such as are not thy betters is a token of a base mind and a cowards hart Therefore estéeme of thy selfe Lord-like and not seruant-like stoope not vnto anie cap not crouch not for a man is but a man and thou being a rare man and matchlesse néedest not passe a point for the proudest pecocke for all his fine feathers and trim taile And rather than thou shouldest be at commandement like a seruant trie maisteries for superioritie and get it by vsurpation For a loftie looke and an hautie hart doo best béecome a man 3 A praier against the former vice O Most louing Father who hatest all kind of disobedience frowardnes stubbornes rebellion contumacie obstinacie and contempt which are the fruits of the corrupt flesh and hast declared also thy hatred by denouncing most terrible plagues against so detestable sinne we beseech thee to plow vp the sandie soile of our harts with the cultre of thy sanctifieng spirit that wee may beecome tractable mild gentle lowlie and obedient as it becommeth vs. We knowe by the information of thy holie word that who so disobeieth thee is subiect to manie curses and who so resisteth a iudiciall magistrate is punishable with death euen by thine owne ordinance and lawe We know that thou detestest nothing more than the sinne of disobedience and transgression of thy commandements though the intent seeme neuer so good honest and tollerable to mans iudgement and reason This is prooued ô eternall God in Saule whom thou by the mouth of Samuel didst charge with a precise commandement that he should kill Amalek and make a common spoile and hauocke of all that came to his hands who being incensed with couetousnes spared the verie best things and conuerted them to his owne vse and possession contrarie to thy will But thou in thy iustice didst shew thy vengeance vpon him in not onelie reiecting and casting him out of thy fauour but also in disgrading him of his dignitie and taking from him his kingdome We beseech
thee therfore ô King of glorie to roote out of our harts this ranke weede of disobedience which in holie Scripture is reported to be as the sin of witchcraft O good Lord dig it vp quite we praie thee out of the depth of out harts that there may no relike thereof remaine but that euerie fiber and thred growing about it may bee plucked out and remooued For if it be not vtterlie supplanted we must needs looke and make full account to receiue a iust recompense and reward according to the determinate sentence of thy holie word Deliuer vs ô Lord from this heinous sinne and the desart due to the same for thy sonne Iesus Christs sake Amen 1 S. BARNARDS golden sentence of the vertue following THE vertue of obedience ô man doth alwaies march vnder the banner of truth Obedience directeth our footsteps ordereth our goings and deserueth the grace or reward of holie conuersation For if a contrarie lawe be in our members by disobedience who knoweth not that continencie or staiednes is giuen by obedience This is the vertue that can tell what belongeth to mercie this teacheth thee patience this bringeth thee to the full and complete knowledge of thine owne condition Learne of Christ who submitted himselfe to his Disciples the Maister to his seruants the Sauior of the world and verie God to miserable men the word and wisedome of the father to mortall creatures Blush ô earth and ashes blush and be ashamed ô dust and woorms-meate 2 The REPVLSE giuen by SVBMISSION O Man remember that if thou owe anie dutie to God there is also a dutie required of thée to discharge towards men For God must haue his right and Caesar likewise his tribute Doost thou not knowe O man what the Lord himselfe saith in the Gospell He that heareth you heareth me and he that despiseth you despiseth me It is conuenient thou wilt saie O man so to doo prouided that hée which gouerneth be of the Lords allowing and appointing Listen O man to the words of the Apostle deciding this case There is no power saith he but it is of God the powers that be are ordeined of God whosoeuer therefore resisteth O good Lord be so fauourable vnto vs as to bring vnder subdue the vnrulie and rebellious motions of our mind which oftentimes driue vs to the committing of manie a wicked offence not onelie in talke and communication but also in deed life and conuersation least shaking from our necks the yoke of obedience submission and neglecting the true obseruation and fulfilling of thy lawe we fall into flat rebellion against thee and so prouoking thee to anger feele the force of thine outstretched arme striking vs in thy furie with the sword of vengeance Direct vs good Lord by thy spirit that we may submit our selues to all our gouernours and magistrates without murmuring grudging or repining knowing that all authoritie regiment superioritie and countenance proceedeth from thee who bestowest thy gifts according to thine owne counsell not looking vpon the person of the receiuer least thou mightest seeme parciall in the distribution of thy gifts Thou hast said and expresselie charged that we should be subiect to the higher powers yea euen to the Scribes and Pharisies sitting in Moses chaire whom thou cōmandest vs to heare and to doo according to their persuasion and counsell but not to make their course of life and trade of dealing a patterne for vs to followe and imitate Arme vs therefore with true knowledge that may lead vs to perfect and acceptable obedience which thou esteemest more than the fat of rams or the smoke of incense O suffer not anie suggestion of Satan to withdrawe vs from dooing our dutie in this case least by disobeiing we purchase to ourselues eternall death and damnation Grant this for thy mercie sake Amen The fift Combat 1 S. BARNARDS golden sentence of the vice insuing DEsirest thou ô man to knowe a venemous eie a wicked eie a bewitching eie Consider enuie For what is enuie but a make-bate What is spitefulnes but a moouer of mischiefe If the serpent had not beene enuious and spitefull death had neuer entred into the world by that vile vice Wo to thee ô wretched man bicause thou didst not fore-spie the enuious serpent Let vs doo our verie best to presse downe and ouerswaie this sinne whiles we liue if after death we would be loth to stand in feare of the worker of so great wickednes And ô man whosoeuer thou art spite not at thy brothers prosperitie if thou tender thine owne For if where enuie is there is death also then doubtlesse thou canst not be spitefull and liue too And therefore take heed of au enuious eie 2 The ASSALT giuen by malicious EMVLATION and ENVIE O Man remember thy selfe make much of thine estimation and loose not one inch of thy right In what respect art thou not so good as this man or that man Naie wherein art thou not better Why then art thou not equall with them or rather aboue them Thou art able to bring manie things to passe whereto they can not laie their hands And they are able to doo nothing but it is in thée to amend it to go through stitch therewithall It is not requisite therfore that anie should be thy superiour or at least no more than thine equall 3 A praier against the former vice O Eternall truth thou sonne of the liuing God and wisedome of the Father which by thine Apostle Paule that excellent preacher of thy Gospell to the Gentiles diddest teach the Romans and in them all Christian people to cast awaie the works of darknes to put on the armour of light and to walke honestlie as in the daie not in drunkennes and gluttonie chambering and wantonnes strife and enuieng roote out of our harts we beseech thee all corrupt affections and speciallie wicked emulation and enuie the nurse of all contention We knowe and confesse that so long as emulation strife debate enuie and grudging reigne among vs we are carnall walke as men in the corruption of our owne nature And there is nothing truer than that sentence of thine Apostle S. Iames that where enuieng and strife is there is sedition and all maner of euill works Wherefore ô thou comfortable Physician of sick soules deliuer vs from so foule and detestable a sinne least all our enterprises and endeuours displease thy sacred diuinitie and heape vpon our owne heads the hot burning coales of vengeance and condemnation Now then ô thou paterne of loue thou treasure of all vertue godlines and integritie put into our minds Christian cogitations thoughts guide our eies from the view of vanities hold backe our hands from euerie iniurious deed and consecrate all that is within vs to thy selfe that we may as thou hast taught vs doo good to our enimies loue them that hate vs and praie for such as seeke our destruction and vndooing referring the iudgement of our cause and the reuengement
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 iâ—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
and thine head out of quiet thou wilt run starke staring mad Againe if thou be called to the trade of a crafts-man or labourer take héed thou hurt not thy selfe with too much paine and trauell be not too earnest be not too quicke be not too carefull be not too diligent be not too busie about thy trade least thou fall into some bodilie infirmitie and sicknes whereby thou pining and consuming awaie shalt come in danger of death And therfore let spirituall exercises alone and as for bodilie busines meddle as little therewith as thou maist 3 A praier against the former vice O Louing God the Father of our Lord Iesu Christ whose will pleasure it is that we should not be wearie of well dooing plucke out of our harts we most humblie beseech thee all maner of carnall and idle motions counselling vs to the contrarie Speciallie good Lord remooue from vs the filthie vice of slothfull idlenes whereby we are made vnfit for anie Christian exercise withdrawne from praieng and fasting which are the meanes to pull downe and tame the wantonnes of this yoong heifer our flesh Suffer not so detestable a sinne to regne in vs to beare swaie in our earthlie members and to carrie vs head-long into securitie and carelesnes least whiles we be lulled asleepe in the cradle of sensualitie and make full reckoning that all is safe we be ouertaken in our sinnes and suffer due punishment Giue vs grace to followe the wholesome aduise of our Sauiour Christ giuen to his disciples namelie to watch and praie which are meanes to preuent auoid temptations taking him for an example to followe whose life was nothing else but a continuall meditation of godlines which if we could frame our selues to imitate we needed no better schoolemaister to instruct vs in the waies of righteousnes and sanctification Let vs be stirred vp we praie thee by the due consideration of thy louing kindnes towards vs to praise magnifie thee incessantlie night and daie in season out of season at home priuatelie abroad openlie secretlie by our selues in companie with others at bed and boord in speech and communication in behauiour and life eating drinking riding running sitting going walking and working that the whole course of our conuersation may be acceptable in thy sight our thoughts words and deeds setting foorth the glorie of thy name with one voice and consent That we may doo this effectuallie to the true worshipping of thy diuine Maiestie the benefit of thy people and the consolation of our owne soules vouchsafe to set strife betweene vs and slothfull idlenes that both our harts inwardlie our bodies outwardlie and so consequentlie our whole man diligentlie addicted to the discharge of our duties both towards thee ô God and all the world we may be reckoned at the last and generall audit euen the daie of doome among thy seruants not through our desarts but thy sonnes our Sauior to whom be praise for euermore Amen 1 S. BARNARDS golden sentence of the vertue following THis is the summe of vertuous spirituall exercise this is the forme of godlie endeuour wiselie to dispose and order things present penitentlie and in the bitternes of thy soule to consider thy misdeeds past and carefullie to prouide and fore-see things to come Liue soberlie iustlie and godlie saith the Apostle in this world soberlie in respect of the time present iustilie in respect of the time past which we must redeeme by making amends for the neglect of our former thrift godlie in respect of the time to come setting it as a sheeld to defend vs from all instant dangers and hazards that may happen hereafter I would to God we were wise for the ordering of our life present for the amending of our life past and for leading the rest of our life to come in vnfeined faith to God-ward For this is the thred of three twists whereby we are drawne to saluation namelie an orderlie conuersation an vpright iudgement and a faith vnfeined 2 The REPVLSE giuen by honest and vertuous EXERCISE O Man prolong no time neither driue off from daie to daie but whiles thou hast space doo thine indeuour to liue honestlie painfullie vertuouslie and deuoutlie Folowe thy vocation whether it be secular or ecclesiasticall appertaining to worldlie affaires or belonging to the spirit Canst thou tell O man whether thou shalt liue till to morowe Hast thou a lease of thy life from the Lord Naie marke what I speake art thou able to saie that thou shalt liue one houre to an end Is the saieng of thy Sauiour Christ out of remembrance mentioned in the Gospell Watch for you knowe not the daie nor the houre Wherefore shake off all slothfulnes of bodie and all idle cogitations of mind and let this lesson be fresh in thy memorie dailie that such as offer violence and snatch at the kingdome of heauen by force shall haue it in possession it is none inheritance for such as are luke-warme neither hot nor cold soft and effeminate persons wantous nice idle and slothfull Followe the counsell of the Apostle to praie continuallie to make supplications vnto GOD without ceasing not forgetting this that he which stirreth vp such good motions in thine hart is sufficient able to giue thée strength might to perseuere in the same Be earnest in praier zelous feruent continuall For that which the flesh accounteth too much the spirit contrariwise iudgeth too little considering that Satan is tempting vs dailie and hourelie to sift vs as it were wheate Who preserued the eie-sight of Dauid wéeping and wailing for his sinnes Who strengthened the Niniuets fasting and praieng at the preaching of Ionas Who made Paule able to passe through his long peregrination in Asia Did not the Lord Why then O man doubt not of thine eies of thy lims of thy bodie or of thy mind For God by his grace will worke that in thée which séemeth hard and vnpossible to the nature of flesh and bloud 3 A praier for the former vertue O Almightie euerlasting God who hast placed vs in this world for two speciall ends and purposes firstlie to glorifie thee in our life and conuersation directed by the rule of thy holie lawes and commandements secondlie to doo good one to another as brotherlie loue and charitable affection dooth moue and exhort vs knowing that in these two points the two tables of thy diuine precepts doo summarilie consist according to the testimonie of thy sonne our Sauiour who in few words did knit vp the ten commandements namelie in louing thee ô Lord with all our harts and our neighbours as our selues O vouchsafe vs the assistance of thy holie spirit that we may exercise our selues daie and night in the meditation of thy lawe and frame the course of our life according to the prescript rule of thy word and the good example of thy seruants our predecessors Let thy grace ouershadowe vs yea Lord let it fill vs wholie and solie
the hinderances and stumbling blocks of this wicked world 2 The REPVLSE giuen by TEMPERANCE and SOBERNES O Man one of the parts of thy spéech is true also agréeable to reason For â—o to the intent that thou shouldest not be famished and hunger-bitten to death it pleased the Lord God to make all things fit for foode pure and cleane But on the contrarie againe that thou mightest not shew thy selfe immoderate in eating and drinking a paunch pamperer and a bellie god he enioined and laid vpon thée the commandement of abstinence Furthermore O man marke for thy learning that Sodom among the rest of hir horrible sins came to destruction and ruine through the fulnes of bread the Lord Iesus giuing witnes héerevnto when he spake of Ierusalem and saieng This was the iniquitie and sin of thy sister Sodom euen fulnes of bread Wherfore it shall be good and necessarie for euerie man to come and take his meate and other sustenance as the sick patient receiueth physicke namelie not for delectation or pleasure but for necessitie sake Héerevpon saith the truth that became flesh Iesus Christ I meane in the holie Gospell Take héed that your hearts be not heauie with surfetting and dronkennes Againe S. Paule the Apostle speaking against the Iewes insatiable deuouring and gréedines vseth these words Manie walke of whome I haue often told you and now tell you wéeping that they are the enimies of the crosse of Christ whose bellie is their God and glorie to their shame which mind earthlie things Againe Meate for the bellie and the bellie for meate but God shall destroie both the one and the other Now will I teach thée O man who he is that falleth not into this vice of gluttonie but resisting the same ouercommeth and conquereth it Euen he which in receiuing his food and nourishment is not onlie parciall moderate and of a contented mind whereby he is able to rule and temper his appetite when he féeleth himselfe assalted with hunger but he also which despiseth fine fare delicate dishes plentie or rather superfluitie of cates except it be so that his bodie being weake féeble and impotent cannot brooke grosse or strong meates or that vpon occasion of entertaining his fréends he must néeds for the auoiding of the suspicion of couetousnes and miserable niggardnes prepare such banqueting chéere as may séeme agréeable to the persons assembled 3 A praier for the former vertue O Almightie immortall God thy word teacheth vs that thou art carefull euen ouer little sparrowes which haue their food from thee how much more mercifull fauorable and tender ouer vs whom thou hast made possessors of all thy blessings powred out in full and ouerruning measure vpon the earth In consideration whereof assist vs with thy good spirit that we may reuerentlie receiue them to that end wherevnto they were giuen vs not abusing them to wantonnesse and fleshlie pleasure or to any such heathenish vanitie knowing that is to kindle the fire of thy furie to consume vs vtterlie both bodie and soule but vsing them rather to the comfort of our owne bodies their reliefe ouer whom we haue charge the sustentation of the poore distressed meÌ„bers of thy Church that thus doing we may liue in so much the lesse blame in respect of thee whose glorie we are bound in conscience aboue all things to prefer Which course of life bicause it is vnpossible for anie naturall man to keepe vnles he receiue extraordinarie grace from aboue and haue such helps as may tedder and tie in his wandering affections wee beseech thee to haue regard to our present state and to furnish vs with that vertue which thou knowest most necessarie in this behalfe euen the vertue of temperance whereby we may obserue a decent order not onelie in our diet and dailie refreshing but also in our apparell and all other exercises which we take in hand that thy name therby may be magnified and the inward hope of our holie calling established through the merits of Iesus Christ our Sauiour Amen The xx Combat 1 S. BARNARDS golden sentence of the vice insuing THREE reasons there be which may restraine thee ô man from foolish and excessiue reioicing The first because it is vaine and as Salomon saith such mirth shall be mingled with moorning and the end of such ioie shall be lamentation and therefore it is vaine Secondlie because it is wicked and therefore the wise man saith It is better to go into a house of moorning than into a house of banketting and merrie-making For in the one thou art put in mind of the end of all flesh and being aliue bethinkest what is to come besides that where excessiue reioicing is there is the hart of fooles in so much that euen in laughter he worketh wickednes Thirdlie bicause it is dangerous and as the Euangelist saith Wo be to them that laugh now for they shall weepe and wring their hands their laughing shall be turned into lamenting and their ioie into heauines Let thy reioicing therefore haue these two properties first that it be honest which God alloweth saieng Go thy waies and eate thy bread with gladnes and drinke thy wine with ioie for thy works please the Lord secondlie that it be fruitfull which God approoueth likewise by the scripture in these words A merrie and light hart maketh a glad countenance againe There is no ioie aboue the ioie of the heart 2 The ASSALT giuen by foolish and excessiue REIOICING O Man consider with thy selfe that there is no part or member of thy bodie but serueth to some end the eare to heare the eie to sée the tongue to taste the nose to smell the fingers to féele the throte to swallowe the stomach to digest the secret parts to ingender the legs and féet to carrie the bodie from place to place and the hart principallie to perceiue thinke vnderstand deuise and meditate vpon sundrie matters The case standing thus it shall be good for thée to let sorrowe and gréefe go remembring that a heauie hart hasteneth the daie of death but a merrie mind prolongeth life What cause hast thou O man to be pensiue and sad naie what occasion hast thou not to be excéeding ioifull and glad Thou wantest no kind of delight that may be deuised and therefore it were follie for thée to shew thy selfe otherwise affected than thou art moued by necessarie occasion Two things there are which kindle the senses and set their dulnes on edge namelie wine and musick accustome thy selfe vnto them and thou shalt haue both a merrie conceiuing head and also a reioicing heart Furthermore if thou haue in thy braine anie pleasant toies that may moue laughter and sport hide them not but get thée abroade among thy companions and make them partakers of thy delite Estéeme not that vaine saieng of Salomon which condemneth a man giuen to laughter for a foole For I tell thée that as reason and communication are proper vnto men euen so to take
laughter from them is to make them brutish and of a beastlike nature 3 A praier against the former vice O Almightie God which knowest that in our reioicing there is great danger as in the highest grasse a venemous serpent is soonest to be feared our request vnto thy goodnes is that it will please thee to vouchsafe vs such measure of true and sincere vnderstanding as thereby we may atteine to that discretion and ripenes of iudgement which is able to teach vs the differences of reioicing and the perfect vse thereof in such sort as our selues may thereby be releeued and thy most holie name in no respect or condition dishonored Aboue all things most mercifull Father banish as far from vs as the East is distant from the West all counterfet and damnable reioicings of the world whose greatest part and portion is tempered with the leauen of iniquitie the baites whereof although they be delectable and toothsome yet the operation working and effects of the same are detestable and irkesome yea damnation dependeth therevpon and no lesse destruction than betideth a sillie fish deceiued with the fishers hooke yea a far greater desolation a thousand fold To thee therfore ô eternall God we betake our selues beseeching thee to pitch about the ruinous cotages of our mortall bodies the vnshakeable wals of thy grace and power that in prosperitie we may reioice in thee in aduersitie be glad in thee in tribulations triumph in thee yea euen in life and death comfort our selues in thee abandoning all transitorie pleasures as meere toies and turning out of the wicket of our harts which ought to be kept faire and cleane for thee to dwell in all kind of foolish reioicing either in word worke or otherwise Grant this wee beseech thee for his sake that deerelie bought vs Iesus Christ thy sonne our sauiour Amen 1 S. BARNARDS golden sentence of the vertue following SOROWE is of two sorts good and bad both which are no lesse discernable by their effects than the tree by the fruite Good sorowe is of such a working that it bringeth profit with it and therefore the Apostle hauing made the Church of Corinth pensife and sad with the Epistle which he sent them saith plainelie that hee repenteth not a whit thereof but rather reioiceth and why because he made them sorie to repentance this sorowe can do no harme to him that falleth therinto As for euill sorowe which commonlie offendeth in excesse as it hindereth that which may doo good for it refuseth the comfort of counsell and the comfort of praier so also it hasteneth that which is euill euen death and the graue and therfore saith the wise man Giue not thy hart to sorowe but driue the same from thee If thou be heauie keepe a meane if thou be merrie vse measure praie in the one sing psalmes in the other 2 The REPVLSE giuen by measurable SOROVVING O Man what is the cause of this thy so great and excessiue reioicing Hast thou of late vanquished Sathan the diuell Hast thou escaped the paines of hell-fire Hast thou recouered thy banishment and come to thy countrie Hast thou gotten securitie by thine election or choice Peraduenture the saieng of thy Sauior is out of thy memorie The world shall laugh and reioice but you shall be heauie and sad neuertheles this your sadnes shall be turned into gladnes and pour gréefe into ioie Peraduenture also thou hast forgotten the words of thy redéemer Wo be vnto you which now doo laugh for yée shall wéepe and lament And Salomon saith The heart is sorrowfull euen in laughter and the end of mirth is heauines Furthermore although it be affirmed by the same prudent king that a merrie hart is the life of the bodie yet is not immoderate reioicing allowed by his words For thy sauiour and redéemer speaketh thus to the contrarie Blessed are they that moorne for they shall bée comforted Remember O man the saieng of Salomon the wise That no man knoweth whether he shall deserue to be loued or hated and why bicause all things are kept doubtfull vncertaine for the time to come And therefore O man vse a measure in thy reioicing which is but vaine and foolish bicause thou canst not saie yet thou hast escaped the danger of damnation and hell-fire Is not he iudged a mad fellowe which lieng in prison with irons vpon his legs hath his head full of iollie robbins as though he enioied the fulnes and perfection of true felicitie Euen so if thou shalt set thy mind so much vpon mirth vaine-pleasure and delight which may mooue pastime laughter not thinking vpon the estate of another life hereafter I saie vnto thée O man I doubt of thy saluation For a certaine note and marke to discerne Gods seruants by is affliction of bodie and tribulation of mind which thou canst not be counted woorthie to partake vnlesse thou cast awaie that ill custome acquaintance which thou art growne into with immoderate reioicing and foolish delight 3 A praier for the former vertue O Almightie and euer-liuing God forsomuch as the burthen of our sinnes being heauie and importable forceth vs to grone vnder the weight therof and diuers times pricketh vs with the gode of inward greefe whereby we are beatdowne and kept vnder with consuming anguish and brought almost euen to the pits brinke of desperation we beseech thee to powre into our harts but one little drop of thy good and gratious spirit which may fortifie and make vs strong against all the enimies of our soules health and that we may be sorie and greeued for our misdeeds but yet Lord to our comfort and amendment not to our ouerthrowe confusion Moreouer because this fraile and wretched life of ours lieth wide open like a citie without a wall or as a vineyard without a hedge to the inuasion of manie calamities whereof some touch our owne estate othersome our freends manie our deere children and kindred not a few our goods and substance an infinite number our bodilie health which is sundrie times shaken with manie a sharpe surge of sicknes vouchsafe vs in respect of these necessarie and vnauoidable afflictions allotted to this life a relenting hart and a greeued mind knowing that our sins haue let in all these and a thousand miseries more to increase and aggrauate our torment The example of thy son ô mercifull father lamenting the death of Lazarus and bewailing the ruine of Ierusalem which he prophesied before it came to passe teacheth vs how we should be affected and minded in the execution of thy corrections and chastisements on others or on our selues which being a principall patterne and so sound in all assaies as a better or more auaileable cannot be thought vpon much lesse followed we craue the assistance of thy grace to preuent vs in all our actions and attempts so shall wee bee sure to bee trained vnto that sorowe which to thy Maiestie is allowable to our selues most profitable Heare vs
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