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
of the same vnto thee who in thy good time wilt redresse all that is amisse in the meane time ô Lord Christ giue vs grace to possesse our soules in patience for thy mercie sake wherewith thou redeemedst all mankind Amen 1 S. BARNARDS golden sentence of the vertue following THe best and most approoued marke that we are Christs disciples is this if we loue one another and agree togither in vnitie like brethren Which so long as we doo no doubt we dwell in God and God dwelleth in vs. For God is loue and he that dwelleth in loue dwelleth in God He loueth vs bicause he hateth nothing that his hands haue made giuing vs an example how we should loue and tender one another with singlenes of hart which who so doth not that man abideth in death What Haue we not all one Father Hath not one God created vs Why then should we despise one another and not rather liue in vnitie and concord without all kind of enuie and hartgrudge 2 The REPVLSE giuen by LOWLINES and brotherlie agreement O Man if thou excell all other in vertues of the mind it will be more safe and lesse dangerous for thée to keepe thy selfe belowe than to clime aloft For the higher roome that a man coueteth the sorer is his fall Furthermore if some be thy superiours that is aboue and better than thou or equall that is as good as thou what should that gréeue thée what should that hurt thée what should that vexe and trouble thée Take héed least whiles thou art enuious at the high and honorable place of thy brother thou shew thy selfe a scholler disciple of him of whom these words are written Through enuie of the deuill death entred into the world they that folowe him take his part 3 A praier for the former vertue O Almightie and most mercifull Father which by the mouth of thy Prophet Dauid hast highlie cōmended brotherlie concord and agreement comparing it to the pretious ointment which ran downe vpon Aarons beard euen to the borders of his garments and also to the dew of Hermon which dropped and fell vpon the mountaines of Sion we beseech thee of thy goodnes to plant among vs such and so acceptable agreement that bearing one anothers burthen we may liue like brothers begotten borne of the same parents We knowe that thy sonne our Sauiour Iesus Christ as of all other commendable vertues so also of brotherlie agreement gaue vs a speciall and infallible example in that for our sakes he betooke himselfe to the suffering of most exquisite torments euen the torments of death that he might drawe vs his adopted brethren to God his Father and might place vs in the land of Canaan as ioint-heires with him of euerlasting blessednes Now therefore ô eternall God let vs not seeme lightlie to esteme and regard so singular an example but giue vs grace we beseech thee to consider that notable speech of thy Prophet Malachie vttered for our learning that Seeing we haue all one Father one God and one Maker it is not meete nor tollerable that we should despise one another but euerie one of vs bearing one anothers burden mutuallie to consent and agree in brotherlie amitie vniue and concord Sowe in our harts therefore ô good Lord the seed of loue charitie that thereby we may growe togither like branches of one tree being all of one mind and hart of one opinion and iudgement endeuouring as much as in vs lieth to doo thy will euen thy will ô father which dwellest in heauen which is to be knit one to another in brotherlie agreement to drawe all vnder one yoke of obedience which is the foundation of all godlie loue and mutuall consent Grant this for thy sonnes sake Iesus Christ our onlie mediator and aduocate Amen The second Section and sixt Combat 1 S. BARNARDS golden sentence of the vice insuing THere is a commendable hatred and there is an execrable or damnable hatred the one is allowed of God but not vsed of men the other is common among men and offensiue to God The first is an hatred of sinne and iniquitie and of this hatred the feare of the Lord is a fore-runner and is conceiued in the harts of the godlie for Gods sake bicause he himselfe hateth sinne and detesteth all wicked dooers The other hatred proceedeth from the diuell the author of dissention kindeleth in men a loue of sinne and vngodlines a delight in all kind of mischiefe an vtter misliking of agreement vnitie and reconciliation wherewith whosoeuer is poisoned that man hateth his owne soule and is an enimie to his owne saluation The ASSALT giuen by diuelish HATRED O Man forsweare to loue him who is thy enimie in all things Neuer so long as thy life lasteth agrée with him who is contrarie and against thée in euerie respect Neuer shake hands with him which taketh from thée anie iot of thy right Neuer giue him faire looke neuer shew him kind countenance which doth out-face thée triumph ouer thée scorne and scoffe at thée prouoke thée to vnpatience by wrongs and iniuries Neuer like of him so long as thou liuest which is alwaies casting thy faults in thy téeth Neuer abide him that doth what he can to excell thée in words déeds credit and preferment For if he did not enuie thée is it like hée would in this sort séeke his owne aduancement aboue thée which art his better 3 A praier against the former vice O Eternall God in whose hands is life and death sicknes and health pouertie and abundance saluation and condemnation direct vs we beseech thee in thy faith feare and loue that we may feele the operation and working of thy holie spirit in our harts leading vs into all honestie godlines righteousnes holines and innocencie that thy name may be magnified in our life and we our selues glorified after our death And bicause it is denied to vs all of Adams linage vnles we be circumcised in spirit sanctified regenerate by the influence of thy heauenlie grace to attaine to the sight of thee which art the fulnes of all felicitie the souereigne blessednes which endureth for euer grant vs we beseech thee the presence of thy knowledge whereby we being conducted may learne to purge out of our harts the old leuen of maliciousnes hatred enuie and spitefulnes which hinder and stop vs from hauing accesse to thy diuinitie We knowe ô eternall God that hatred is so detestable a sinne in thy sight that thou vtterlie abhorrest vs for so heinous a sinnes sake denieng the participation of thy spirit which is the peace of conscience and the assurance of euerlasting life to as manie as are possessed therewith In consideration whereof and bicause it is a naturall inclination bred and continued in vs euen from our cradles to be at strife with them that speake ill of vs to hate such as bere vs no good will we beseech thee to alter and change that diuelish disposition
put in trust but also the interest of the same at that great audit and generall session when all flesh shall be summoned to appeare before thee the Iudge of iudges Grant this for Christes sake thy son our sauiour Amen 1 S. BARNARDS golden sentence of the vertue following TRVTH in the inward parts is the thing that God requireth Truth and equitie are the things which he loueth The diuell was a manqueller from the beginning and why bicause the truth was not in him Truth is the fruit of light as for lieng it is a worke of darknesse Truth is to be honoured because it ouercommeth all things truth is to be imbraced because it defendeth from shame truth is to be aduanced because it endureth for euer truth is to be regarded because it is blameles truth is to be obeied because it preuaileth As for equitie let this suffice thee ô man in few words that the greatest equitie that can be is to behaue thy selfe lowlie to thine vnderling reuerentlie to thy better and louinglie to thine equall to deale vprightlie to depart from euill and do good For the equitie and iustice of a plaine-dealing man shall direct his waies and if thine eie be single all thy bodie shall be full of light as for a double minded man he is wauering in all his waies 2 The REPVLSE giuen by TRVTH and EQVITIE O Man be not deceiued God is not mocked neither can he be deluded In séeking to deceiue him thou deceiuest thy selfe For the mouth of him whosoeuer he be that speaketh lies be it with neuer such cunning slâ—nes slaieth the iouie and all liers shall haue their portion in the lake that burneth with fire and brimstone Doest thou not remember O man the words of the Prophet Dauid comprised in an answere to a demand of his making Lord saith he who shall dwell in thy tabernacle or who shall inhabit in thy holie hill The resolution followeth wherein among other there mentioned he that hath vsed no deceipt in his tongue nor done euill to his neighbour is rehearsed to haue his portion To this purpose serueth the saieng of the sonne of Sirach A lie is a wicked shame in a man yet shall it be euer in the mouth of the vnwise A théefe is better than a man that is accustomed to lie but they both shall haue destruction to heritage The conditions of liers are vnhonest and their shame is euer with them By which words O man thou maist if thou hast anie grace in thee perceiue what an odious and accursed sin lieng and dissembling is and what danger they run into that vse them And therefore be warned to auoid such a rock as maketh shipwracke of the saluation of thy soule and though thou be assalted with the swéetnes of the same yet take héed how thou puttest thy selfe in aduenture to becom acquainted therwithall To terrifie thée the more from accustoming thy tongue to such a pestilent vice set before thine eies the example of Ananias and Saphira his wife both possessed with the spirit of lieng and dissembling to the holie Ghost and therefore rewarded with sudden death O horrible iudgement of the highest God! whereby O man thou maist be instructed if thou wilt that God is the author of truth and righteousnes the louer of equitie and innocencie and a detester of double dealing and hypocrisie To conclude this matter O man followe the counsell of the Apostle giuen to the Colossians his hearers To put off the works of darkens and to walke in light to leaue lieng one to another and to speake the truth euerie man to his neighbour 3 A praier for the former vertue O God the Father of heauen the beholder of all things visible and inuisible which seest our inward and cloked thoughts be they neuer so secret darke yea which seest the issue of theÌ„ before they are conceiued much more our actions or deeds wherein is greater manifestation and appearance we beseech thee first of all to bind our manifold and innumerable sinnes in a bundell and casting them behind thy backe to drowne in the bottome of the sea that they may sinke and neuer come againe in sight Secondlie we craue at thy bountifull hands the spirit of vnderstanding and knowledge which may lead vs as it were by torch-light or rather sunne-shine to the waie of truth and equitie which ought to be the bounds and limits of a Christian life For we confesse as we can not otherwise choose in reason and conscience that we haue not girded our loines about with veritie that we haue not spoken plaine truth one to another nor vsed interchange of vpright dealing in the necessarie affaires incident to our particular vocations as we are exhorted by thine holie Apostle S. Paule And therefore being sorie that wee haue shewed our selues such past-graces partlie through carnall weaknes partlie also through want of spirituall strength but cheeflie through the subtiltie of Satan who incessantlie pitcheth his tents of trecherie about the castle of our soules we come home againe with wet and waterie cheekes with our bosoms full of teares with our harts rent and torne with the hookes of heauines with wearie knees wearie yea and wearie againe with wandering in wicked waies bowing them before thy mercie-seate and beseeching thee to be good Father vnto vs vngratious froward children Hitherto indeed yea hitherto in verie deed we haue neglected the rule of obedience and charitie the one towards thee ô Father the other towards our neighbours And though we knowe that we ought to serue thee in truth to maintaine nothing contrarie to truth to doo nothing against truth but all for and in the behalfe of truth yet how far we haue gone beyond these bounds thine is the iudgement ô Father thine is the vnderstanding As for vs we are vtterlie ignorant and senseles and therefore submit our selues to thy mercifull censure crauing gentle correction though we haue deserued sharpe chastisement if it be thy pleasure to punish or suing for remission and forgiuenes though vtterlie vnwoorthie of such grace and fauour if it be thy good will to grant vs pardon Finallie wee humblie beseech thee to increase truth and equitie in vs that being led and conducted thereby on the right hand and the left we may neuer start aside like a broken bowe but keepe on in a right course till we come to the kingdome of heauen which grant ô Father for his sake whom thou louest best Iesus the Sauiour of soules Amen The xix Combat 1 S. BARNARDS golden sentence of the vice insuing GLVTTONIE and leacherie serue the pleasure of the flesh The aire the land the sea do scarselie suffice gluttonie For gluttonies sake it commeth to passe that poore people are spoiled that robberies are committed that extortions are practised that the hunger of the needie is turned into the fulnes of the wealthie O ye sonnes of men how long will you be heauie-hearted by reason of this your grosse and
assisting him in conflict namelie vices of sundrie sorts which we comprising in a breefe summe meane to discouer But let vs see what hard hold there is betweene the host of hell and the host of heauen and how the weapons of Christ beare off and breake the blowes of the Diuell The first Section and first combat 1 S. BARNARDS golden sentence of the vice insuing PRIDE entereth into thee ô man through ignorance bicause thou knowest not thy selfe And thus doth ignorance ingender pride when thine owne conceit deceiueth thee making thee beleeue that thou art better than indeed thou art This is pride this is the beginning of all sinne when thou art greater in thine owne eies than thou art in Gods sight than thou art in truth c. And therfore if thou wilt not be proud ô man haue knowledge of thy selfe so shalt thou learne to be humble lowlie and meeke Impenitencie followeth pride For a proud hart waxeth hard past feeling void of all godlie remorse and parching drie through want of the deaw of spirituall grace We knowe that proud persons haue no part nor fellowship with the Saints Why then art thou proud ô dirt and doong God spared not the Angels when they waxed proud how much lesse will he forbeare thee ô rottennes and woorms meat He did nothing he wrought nothing he onelie conceiued pride in his mind and thought proudlie in his hart wherevpon euen in the twinkling of an eie he was floong downe headlong into hell with an irrecouerable fall If an angel abode such bitter punishment onelie for the conceit of pride what shall become of me dust and ashes the greatest part of whose life hath beene spent in pride He sweld in heauen I in a doonghill Who will not iudge that pride is more tollerable in a rich man than in a begger and yet both are abhominable Wo is me that so mightie a power was so sharplie plagued for hauing an high mind and hautie hart What vengeanee hangeth ouer my head for my dailie practising of pride for my loftie lookes and vnsufferable nicenes Flie from pride my brethren as from a scorpion imbrace humilitie wherewith God is much pleased whether it be in Angels or in men 2 The ASSALT giuen by PRIDE O Man how goodlie a creature art thou How excellent How like to God himselfe whō thou dooest represent as it were a stéele glasse and of whome thou art a liuelie image yea how néere drawest thou to God in dignitie ruling and gouerning all things in earth as he doth in heauen The verie Scripture it selfe describeth and setteth foorth thine excellencie in a woonderfull maner and saith that thou art little inferiour to Angels that thou art crowned with glorie and worship that thou hast dominion and lordship ouer all the works of Gods hands that all thinges are in subiection vnder thy féete shéepe and oxen beasts cattell fowles and fishes and whatsoeuer else is contained within the compasse of this wide world Why then shouldest thou not glorie in this so statelie a title of preeminence in this so great interest of authoritie in this thy diuine prerogatiue Lift vp thy selfe O man and thinke of this thine honour how notable it is how singular how vniuersall Heauen aboue doth minister vnto thée the sunne giueth thée light by daie the moone by night sea and land obeie thée the one for shipping and traffike the other for ploughing and tillage To conclude there is nothing but it dooth seruice vnto thée as to their souereigne and léege Lord. In consideration whereof O man make much of thy selfe For thou art an excellent creature yea thou art péerelesse in all points of knowledge wisedome eloquence and counsell in all kinds of riches honour estimation possessions in all degrées of consanguinitie affinitie linage descent finallie in all other gifts of bodie and mind Thou hast none better than thy selfe none thy superiour none thine equall Thou art comelie of person amiable of face pleasant of speach commendable in behauiour neat in apparell and in all respects péerelesse Thou hast not one like thée to be thy match despise and contemne euerie bodie therefore in respect of thy selfe giue place vnto none submit thy selfe to none but prefer thine owne person before the best estéeming all men thine inferiours and vnderlings 3 A Praier against the former vice O Eternall GOD which hast directlie spoken against the swelling sinne of PRIDE sundrie times in thy sacred Scripture saieng that thou doest detest and abhor it and hast declared by the mouth of thy Prophet Esaie that All flesh is grasse and all the pride thereof like flowre of grasse we beseech thee roote out of our harts this most stinking and ranke weede of wickednesse which pulleth vs from heauen aboue and presseth vs to hell belowe O giue vs grace we beseech thee to be proud of nothing that we attempt or accomplish but to ascribe all the glorie thereof to thy diuine maiestie acknowledging that when we haue done all that we can euen to the vttermost of our strength we are neuerthelesse vnprofitable seruants and haue scarselie done so much as we ought Guide vs we beseech thee by thy holie spirit that we fall not into the gulfe of this odious sinne least the like heauie iudgement be not onlie denounced but also executed vpon vs as was vpon Herod whome thine Angel by thy commission did smite because in the pride of his hart he aduanced himselfe and gaue not thee the glorie due vnto thy name insomuch that he was eaten vp of woormes O Lord deliuer vs from this defiling offence which woundeth the soule so shall wee by thy grace preuenting vs escape punishment through Iesus Christ our sauiour Amen 1 S. BARNARDS golden sentence of the vertue following ALL woorthinesse is vnwoorthie of the verie name of woorthinesse if humilitie be despised If therefore ô man thou art in authoritie be notwithstanding as an vnderling if thou art a Gouernour yet thinke not scorne of subiection Why art thou puffed vp ô man why swellest thou why lookest thou aloft and bearest thy selfe high without cause The Lord alone is aloft whome thou canst not be like by climing His greatnes is to be praised but not able to be followed Be humble ô man and thou hast laid fast hold of him for it is humilitie alone which lifteth aloft and leadeth to life This is the onlie waie besides it there is none other he that climeth by another ladder than this doth rather come tumbling downe than clime vp 2 The REPVLSE giuen by HVMILITIE O Man remember thou art but dust ashes rottennes woorms meat Remember also O man that if thou art anie thing except thou abase humble thy selfe by so much as thou art aboue and better than the rest thou dooest vtterlie loose whatsoeuer thou art What man Looke vpon thy selfe art thou higher than the first Angel Art thou brighter in earth than Lucifer was in heauen He through pride fell from the
Pharisies louing challenging the highest and chiefest seates in synagogues and delighting to bee reuerenced in frequented places a bitter wo was denounced by thy sonne Whereby we are taught in what contempt thou hast this vile vice of vaine-glorie O giue vs grace therfore we hartilie beseech thee not only to learne but also to folowe the good wholsome counsell of thine Apostle S. Paule exhorting vs not to be desirous of vain-glorie prouoking one another and enuieng another For if anie man seeme to himselfe that he is somwhat when he is nothing he deceiueth himselfe in his imagination Grant this we humblie beseech thee for Iesus Christs sake our onlie mediator aduocate Amen 1 S. BARNARDS golden sentence of the vertue following THe FEARE of GOD is the water of wholesome wisedome the well of life and the beginning of knowledge excellentlie refreshing the soule boiling in noisome desires and able to quench all the firie darts of the enimie He which hath the feare of God alwaie before his eies his waies are beautifull his paths are peaceable his footsteps are vnmooueable Saie not ô man that he is wise who is puffed vp with his owne knowledge For the feare of God is the beginning of wisedome feare Gods iustice ô man feare his power feare his almightines and thou art wise enough bicause feare is wisdome Furthermore wisedome maketh wise as skilfulnes maketh skilfull riches rich valiantnes valiant c. 2 The REPVLSE giuen by the FEARE of GOD. O Man if thou doost anie good doo it in hope of euerlasting honor not of transitorie estimation of an heauenlie reward not of an earthlie recompense Hide and kéepe close that which thou doost as much as thou maist And it thou be not altogither able so to doo yet let thy will and mind be to haue it vnknowne so shall there be no rashnes in thée of anie vaunting what good déeds thou hast done neither shall it bée imputed vnto thée for a fault as time serueth to declare that which thou wast willing should bée alwaies kept secret Thus dooing thou shalt fulfill the twoo saiengs of our Sauiour Christ séeming contrarie to themselues In giuing almes let not thy left hand knowe what thy right hand dooth but let thine almes be in secret and thy Father which séeth in secret shall reward thée openlie Againe Let men sée your good works that they may glorifie your Father which is in heauen Take héed at anie hand that the saieng of our Sauiour to hypocrites agrée not with thée They doo all their works that they may be séene and praised of men Verely the cause that manie misdeedes which otherwise might be withstood are committed O Lord arme vs we humblie beseech thee that the whole course of our life directed thereby we may not miscarrie being assured that it is a welspring of life against the snares of death that who so is filled therwith shall continue sufficientlie fortified in the euill day that it is riches glorie life gladnes mirth and a crowne of ioie vnto them and that such as are guided thereby shall find fauour in the day of death perfect peace and euerlasting life which we beseech thee grant ô Father for thy sonnes sake Amen The third Combat 1 S. BARNARDS golden sentence of the vice insuing HYPOCRISIE is of this nature ô man that it seeketh after things vnaccustomed od singular and vnused to the intent it might spread abroad a zeale of it owne liking whose affection is estranged from Christ delighted with vaine commendations and praises The sorowe of hypocrisie is not in hart but in face hypocrisie is a sheepe in skin a fox in subtiltie and a wolfe in crueltie It would seeme good in shew and is nothing lesse in deed it would not bee thought euill and yet is starke naught in all points It is disguised with a pretended vizard of holines and innocencie that it might the more cunninglie deceiue the simple and drawe weaklings to commit sinne and wickednes 2 The ASSALT giuen by HYPOCRISIE or DISSIMVLATION O Man bicause thou dooest nothing in secret that is good and art known to be such a one as none is the better by thee least thou be hated detested of euerie bodie in all places it shall be good for thee to plaie the hypocrite to dissemble with God and the world Counterfet therefore thy selfe to be such a one abroad as thou art not at home a deuout almoner a godly protestant a zealous Gospeller and an vpright dealer in all thine affaires Make the world beléeue by outward shewes of good déeds as going to the Church frequenting of sermons dailie praier faire speaking kéeping companie with preachers and such like works of christianitie that thou art holie innocent harmelesse honest charitable mercifull though indéed thou be an incarnate diuell a blasphemer a whooremonger a slanderer a couetous miser an extortioner a vsurer and such like Thus shalt thou get credit abroad among men by counterfeting the yoong Saint and yet at home maist plaie the old diuell By this meanes manie haue come to promotion and therefore doo thou as they haue done for thine owne profit and preferment 3 A praier against the former vice O Almightie euerlasting God Father of our Lord IESVS Christ whose will and pleasure it is to be worshipped in spirit truth we beseech thee to roote out of our harts all hypocrisie and dissembled adoration of thy diuine Maiestie all counterfet seruice and pharisaicall deuotion which are vtter enimies to true Christianitie least presuming to offer such an vnclene and defiled sacrifice in thine holie temple we be adiudged with hypocrites to feele the endles torments of fire brimstone in the nethermost hell We knowe that it is not for vs to dallie with thee who knowest our inward thoughts to halt before thee who perceiuest our deuises to dissemble with thee who seest out secret imaginations knowing that the subtilest shift which we can vse and the closest conueiance that we can inuent lieth open before thee bare naked and vncouered For thou canst turne vs out of our cloke of hypocrisie and make vs appeare as we are euen to our owne rebuke and shame It is an expresse commandement set downe in thine holie word ô most mercifull Father that whatsoeuer we thinke saie or doo should sauour of singlenesse and vprightnes And therefore in giuing our almes thou teachest vs what rule we should obserue namelie that we should not doo as hypocrites doo who cause a trumpet to sound out their almes-deedes in the synagogues villages and frequented places where they bestowe their dole to the end that they might be honored of men In praieng also and in fasting it is thy will and pleasure that wee should shew a simplicitie plaine dealing all dissembling with thee ô God and the world set apart For though we may delude men by an extrinsecall kind of religiousnes and precisenes of life yet can wee not outreach the vniuersall
therevnto To iustifie thy selfe O man the next way is to backbite speake ill of others that none may séeme so good as thy selfe Thou must saie that such a one is a common drunkard a craftie knaue a kéeper of another mans wife a haunter of harlots and if thou perceiue it will be for thy profit spare not thine owne sister or brother to call them by the names of naughtipackes that by reporting of them thus abroad they may growe in contempt and thou increase in credit Sticke not to backbite thy déerest friend if it may be for thine aduantage For to saie the woorst sometime bringeth no small commoditie and manie haue come to shame and reproch by standing to the truth 3 A praier against the former vice O Almightie euerlasting God gouernor of heauen and earth which hast punished euen from the beginning all such as hauing transgressed against thee sought notwithstanding to iustifie themselues by casting a cloud of excuse ouer their offences committed as namelie our great grandfather Adam who when he had done amis complained that the woman deceiued him and she coueting to be blamelesse turned the falt to the serpents subtiltie grant we beseech thee vnto vs an humble hart trulie to confesse our selues before thee fowle offenders and vile abusers of thy goodnes Thy word most manifestlie declareth how horriblie thou dooest hate this offence which by how much it is couered with an excuse by so much it deserueth the sorer punishment taking Saule for an example who most impudentlie defending his fault of disobedience suffered a double punishment euen depriuation of his roialtie and an ignominious or shamefull end And therefore ô Father of mercie take not from vs thy grace and holie spirit least we likewise offending be semblablie plagued Furthermore ô eternall God bicause it is expresselie told vs by thine Apostle Paule that neither whisperers backbiters slanderers nor consequentlie anie sinner shall possesse the kingdome of heauen but shall haue their portion with Satan that old diuell in the lake that burneth with fire brimstone and bicause also thine Apostle Iames likewise teacheth vs that he that slandereth condemneth his brother slandereth and condemneth the lawe roote out therefore we beseech thee ô Lord from our harts that abhominable sin of slander against which thy seruants make such vehement outcries And open our eares wee praie thee ô Father to heare and our harts also to vnderstand and comprehend that good and wholesome counsell of S. Peter willing vs to cast awaie all maliciousnes guile dissimulation enuie slander as new borne babes desiring the sincere milke of thy word that we may growe thereby from grace to grace and taste at length how bountifull thou art to all such as walke in the waie of thy holie will the finall reward whereof is euerlasting life through Iesus Christ our onlie mediator and aduocate Amen 1 S. BARNARDS golden sentence of the vertue following THere is a rebuking which is necessarie and a rebuking which is vaine and ridiculous The first causeth amendement if the rebuker be not culpable of the same offence whereof he reprooueth another the other breedeth obstinacie and contempt when the reprehender controlleth his brother for some fault whereof he himselfe is guiltie The first issueth from wisedome the second from follie or rather phrensie As for backbiting whosoeuer vseth it he is a man-queller and the tongue of a backbiter is a venemous viper stinging three at once to death with one deadlie blast It is a sharpe yea a verie sharpe speare which goreth three at once with one mortall wound and it is a two or rather a three edged sword hewing and hacking three at once with one blowe namelie the partie slandered the slanderer himselfe and him that heareth the slander and holdeth his peace 2 The REPVLSE giuen by libertie in rebuking and due correcting O Man thy neighbours offences ought not to bée kept in silence neither must they haue thy consent but as brotherlie loue charitie mooueth thée reprooue thy neighbour to his face and slander him not behind his backe If it be obiected that it is not for thée to rebuke thy brother to his face least therevpon he being mooued and out of patience prooue neuer the better by that kind of correction but be so farre from amending that hée take greater cause of offending heare the holie Scripture thus determining the matter Open rebuke is better than secret loue Againe if thou shalt neglect this Christian dutie and wilt rather choose to slander and misse-report thy brothers fault aggrauating and making it woorse though he be an offender and woorthie of correction than otherwise to reprooue him to his face that he may be ashamed of his sinne and endeuour to amend hearken to the voice of the Prophet speaking vnto thée and saieng Thou satest and spakest against thy brother yea and hast slandered thine owne mothers sonne and this is a sore offence For a man taketh more gréefe and hart-burning by knowing him of whom he is slandered than by séeing and hearing him of whom he is reprooued And bicause the misdéeds of offenders are for a time to be dissembled and kept in secret that in due season they may be reprehended for their faults therefore these words following are set downe These things hast thou done and I held my tongue Furthermore least backbiters and slanderers should growe into an excéeding loue liking of themselues by reason of this discréete silence who couet alwaies rather priuilie and in corners to nick a mans good name and fame than to come foorth in open place and there to charge him with his offence it followeth in these words Thou thoughtest wickedlie that I am euen such a one as thy selfe As if he had said It is a wicked thing to thinke that I am a slanderer and a backbiter bicause I hold my tongue for a time kéepe silence vntill I spie due season and fit choise of place to speake my mind by waie of reprehension Herevpon it followeth by and by I will reprooue thée and set before thée the things that thou hast doon As if he had said Not secretlie after thy vse and custome but openlie according to mine owne maner and fashion I will tarrie a conuenient time when I may throughlie rebuke an offender and charge him with his misdéeds to his face But thou wilt saie O man I doo not hate but loue him whom I thus reprooue priuilie in corners And I saie againe vnto thée O man that thou dooest hate him so much the more and not loue him one iot by how much thou backbitest and neglectest to rebuke him Now what a detestable and accursed thing the slandering of our neighbour is the holie Scriptures in manie places declare as namelie by the mouth of the Prophet Dauid Who so priuilie slandereth his neighbour him will I destroie Againe He that backbiteth his brother backbiteth the lawe Againe He that slandereth backbiteth his brother shall be
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
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
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
that we may tread in the footesteps of faithfull Abraham Tobie Cornelius that deuout captaine of the Italian band whose continuall exercise was in the feare of thee and the honour of thy holie name wherevnto also he trained all his houshold insomuch that from the highest to the lowest they studied to set foorth thy glorie but he especiallie who by his continuall praier vnfeined inuocation and charitable alms-deeds grew in great fauour with thee receiued the assurance of saluatioÌ„ by the testimonie of a pure and vndefiled conscience We knowe ô Father of mercie and God of all consolation that thou requirest a kind of diuine seruice at our hands proper peculiar to thy Maiestie which is to worship thee in spirit and truth This we are bound by dutie to exhibit and shew thee as also all other exercises of Christianitie consisting in loue and charitie we are charged in thy lawe to testifie vnto men O giue vs the grace we beseech thee to doo it for Iesus sake Amen The xiij Combat 1 S. BARNARDS golden sentence of the vice insuing O Holie soule be solitarie and alone that thou maist serue him onelie and keepe thy selfe for him alone of whom thou hast made thy speciall choise aboue all other Refraine thy selfe from gadding abroad refuse common meetings forsake thine owne houshold depart from thy friends and deerest acquaintance haue nothing to doo with the multitude flie the companie of men and women forget thine owne people and thy fathers house so shall the King delight in thy beautie Runne not to Dan and Bethel to Babylon and Aegypt but keepe at home in Gods citie euen his Church and congregation and meddle not with the heathen the infidell the prophane person and heretike least by touching pitch thou be defiled Thou art solitarie and void of loose libertie ô man if thou thinke not of the ordinarie affaires of the world if thou couet not things present if thou despise that which manie desire if thou loath that which maine like if thou deale not with matters of strife if thou remember none iniurie and reuenge no wrong dooing otherwise thou louest loose libertie and delightest therein albeit in bodie thou liue solitarie and alone 2 The ASSALT giuen by wandering loose LIBERTIE O Man consider with thy selfe that thou art a creature borne to libertie and not to seruice let thy mind therefore run vpon choise and varietie tie it not to one speciall place or one proper practise The world is wide and full of people their customs are diuerse and their maners not alike Thou shalt learne that abroad which thou shalt not sée at home the sundrie fashions of countries their kind of gouernment Commonwealth their order of diuine seruice and religion and other obseruations not vnnecessarie And why then shouldst thou not vse the benefit of libertie and passing from place to place sée and learne as well for thine owne pleasure as for others example If thou beléeue that God is euerie where that all the corners of the earth are replenished with his greatnes why then dooest thou so precisely bind thy selfe to one place to one seruice to one religion to one custome to one tradition to one order and dooest not rather séeke what is abroad 3 A praier against the former vice O Lord God Father of light we giue thee most hartie thanks for thy great loue and clemencie declared vnto vs in stopping the swift course which thou by thy diuine fore-sight perceiuedst vs readie not onelie to take but also to keepe humblie beseeching thee to kindle in our harts an inward hatred against loose libertie and licentiousnes knowing the mischiefs therevpon depending to be such as that they doo not onelie ingender thy dishonour but also our owne shame and confusion Examples hereof we haue manie in the sacred Scriptures and speciallie that of Dinah Iacobs daughter vpon whose wandering straieng abroad to see the pleasures of a strange land and the fashions of yoong damsels there dwelling not onelie the losse of hir honestie but also the shedding of much bloud did insue Let this ô Lord be a sufficient warning vnto vs that by libertie there commeth more euill than good naie rather no good at all For it openeth a free passage vnto manie vices which otherwise might be suppressed with restraint What the cause should be of so manie strange innouations and disguisings not onelie in apparell but also in behauiour and not onelie in behauiour but also in opinion and beleefe thou knowest and we confesse to be nothing but licentious libertie whiles some not content with the customs trades maners affaires vsages and orders of their owne natiue countrie doo let loose their straieng affections with their wandering bodies and learne in prophane places among vncircumcised people of polluted harts and tongues most abhominable abuses tending altogither to the derogation of thy glorie the breach of christian vnitie peace and concord the defaâ—â—â—tion of the Gospell the offence of manie a weake conscience and the vtter confusion of a thousand thousand soules Turne our harts ô Lord that we affect not couet not desire not this detestable libertie which though to the flesh and the wild lusts of the same it be delectable and pleasant yet to the soule it is most damnable and noisome Deliuer vs from it ô Lord for it is the nurse of vanities ô deliuer vs from it for thy mercie sake and for thy beloued sonnes sake our Sauiour and redeemer Iesus Christ Amen 1 S. BARNARDS golden sentence of the vertue following THere is nothing more vnstable and wauering nothing more swift and flitting in thee ô man than thine owne hart which so often as it stumbleth at the stone of euill thoughts so often it offendeth God Thy hart is vaine variable and vnsearchable and so often as it is led by it owne will and consent so often it wanteth Gods counsell It is like a bird flieng out of hir nest like a ship lanching into the deepe like an arrowe shot out of a bowe And what is the cause of this vnstablenes euen lacke of trust in God Trust in God ô man and continue in thy place beleeue in him affie thy selfe on his goodnes and thou shalt obtaine contented staiednes A foole changeth and altereth like the moone but a wise man abideth firme and fast like the sunne a foole wauereth like a reede but a wise man standeth still like a strong oke a foole is compared to the wandering starres which are euer moouing but a wise man is likened to the fixed starres which keepe their appointed places For the first the mist of darknes is prepared for the second the cleerenes of light is ordeined 2 The REPVLSE giuen by Christian contentment and STAIEDNES O Man if the case stand as thou saiest and confessest that God is eueriewhere then is it thy dutie to kéepe thée where thou art and not to forsake that place which thou wouldest so faine change for another bicause God is
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
such a plaguie and pestilent infection what shall we think thereof if it be found in them that haue taken their fare-well of the world and bequeathed themselues wholie to the Lord To such speciallie are the words of our redéemer Christ directed in the Gospell whereby the sicknes of couetousnes might be cured Be yée not carefull saith our Sauiour what ye shall eate or what ye shall drink or what ye shall weare For after all these things doo the Gentiles séeke But first séeke the kingdome of God and the righteousnes therof and all these things shall be giuen you O blessed lsaeing void of care and woorthie to be imbraced For there is none liuing so frée from care as he which desireth to possesse nothing beside Christ For vnder the condition of this promise he is allowed to haue all such necessaries as he dooth lacke As S. Paule the poore and yet rich Apostle saith As hauing nothing and yet possessing all things All things not for superfluitie but for necessitie as he prooueth in these words Hauing food and raiment let vs be therewith content But thou wilt saie peraduenture O man It is requisite that religious and godlie men should haue more in possession riches I meane and other vtensiles than other priuate housholders considering that they bestowe them better than the common people in reléeuing the poore néedie members of Christ Iesu and such like works of charitie I allow thy saieng O man but yet to pull vp couetousnes by the hard rootes as well out of the harts of the one as the other I refer all estates to the example of Lots wife to terrifie them from setting their minds vpon such a vile sinne Shée departing from among the Sodamites and forbidden to looke backe was turned into a piller of salt and so gaue vp the ghost bicause she did not as she was inioined by commandement Wherevpon Christ giuing a watch-word to beware of the like saith No man putting his hand to the plough and looking behind him is fit for the kingdome of heauen To the same effect S. Peter vseth these words Better were it for such neuer to haue knowne the waie of righteousnes than after the knowledge thereof to be turned from that which was deliuered them by an holie commandement Vnto these men agréeth the old and not so old as true prouerbe A dog returning to his vomit a sow to walowe in the mire The nature of this disease of cocouetousnes is such that the readiest and spéediest waie to ouercome and killir is continuallie to thinke vpon death and euerie minute of an houre to consider what shall be the state of a man verie shortlie after he is laid in his graue This was alwaies fixed fast and déeplie grauen in his memorie that vttered this sentence Man is but corruption and the sonne of man but a woorme This was neuer out of his mind who said whatsoeuer thou takest in hand remember the end thou shalt neuer doo amisse To what purpose then dooth the couetous worldling gather goodes They will stand him in no stead in the daie of wrath Harken O man to the voice of Iob Naked came I out of my mothers wombe and naked shall I go thither againe Listen also to the words of the Apostle we brought nothing into this world neither can we carrie anie thing out of the same 3 A praier for the former vertue O Eternall and immortall God we beseech thee that the life of thy deerlie beloued sonne and his disciples during the time of their soiourning in this earth the verie inne of iniquitie may be prouocations vnto vs to spend the remnant of our flitting age in singlenes of hart innocencie and all vertuous conuersations that hauing before our eies such liuelie examples of godlines we may declare in our deeds a fruitfull imitation of them before the face of all men And bicause it is a true saieng of thy seruant S. Iames that Whosoeuer is a friend to this world is an enimie to God and that of S. Iohn that The whole world is set vpon mischiefe and that of thy Sonne Iesus Christ that The world knoweth thee not neither can receiue the spirit of truth which is the holie Ghost therefore wee most humblie craue this at thy hand ô heauenlie Father that it will please thee to bestowe vpon vs a due portion of thy grace whereby we may growe into a great contempt of the world and a bitter detestation and lothing of the vaine delights thervpon depending following herein the example of thine Apostle Saint Paule who counted the things that were vantage vnto him meere losse for Christs sake yea all things but losse for the excellent knowledge sake of Christ Iesus for whom he esteemed all things little woorth yea he iudged them no better than doong that he might win Christ And although the necessities of this life be so vrgent and manifold that oftentimes the world allureth vs vnto hir loue yet vouchsafe vs of thy mercie the light of sound iudgement and reason that we may hang wholie vpon thy prouidence and vse this world as if we vsed it not knowing that thy sonne our Sauiour and redeemer descended from heauen into the earth was crucified dead buried rose againe and ascended into heauen to the intent that he might deliuer and set vs free from this present wicked world than whom we haue not a deadlier enimie to the saluation of our soules Heare vs for thy mercie sake Amen The fourth Section and 16. Combat 1 S. BARNARDS golden sentence of the vice insuing WHAT is a hard hart A hard hart is that onlie which feareth not it selfe bicause it feeleth not it selfe It is euen that which is not pricked with remorse touched with pitie mooued with intreating warned by instruction stirred with threatening but woorse by correction It is vnwilling to doo good vnthankfull for benefits receiued vnfaithfull in keeping counsell cruell in giuing iudgement shameles in committing filthines desperate in dangers rude in mens affairs rash in Gods matters forgetting things past neglecting things present not foreseeing things to come As for vncharitablenes it is void of all pitie it neither clotheth the naked lodgeth the houseles feedeth the hungrie refresheth the thirstie comforteth the sorowfull instructeth the simple forgiueth iniuries forbeareth vengeance or exerciseth so much as one worke of mercie or compassion And therfore wo to the hard-harted wo to the vncharitable For as they haue sowne so shall they reape 2 The ASSALT giuen by hardnes of hart or VNCHARITABLENES O Man it is good thou wert wise and sparing niggardlie and sauing Manie are mooued with mercie at the complaints of the poore and miserable some are pitifull to prisoners some to spitties or hospitals some to schooles and vniuersities some to societies or corporations which reléefe they themselues lacke before they die and learne euen with gréefe of hart what a follie it is to giue a thing which they themselues once had and might
or anie other vtensile cause and procure them to be slightiie wrought that although the price of them be verie hie yet they may soone fret out weare awaie and doo little seruice Art thou a maister and hast a retinue of seruants to maintaine thine occupieng Vse their stocks to thy benefit and defraud them of some part or parcell thereof vpon some craftie deuise of charging them with vntruth dishonestie in their seruice A thousand subtilties there be O man which thou maiest vse with safetie of conscience to the inriching of thy selfe if thou wilt marke the trade of the world Furthermore art thou a tall felowe of thy hands a keeper of companie and hast béene brought vp all thy life time in dooing nothing towards the getting of thy liuing I will teach thée how to shift and maintaine thy selfe like a Gentleman Séeke acquaintance of such as vse the sea and learne to be skilfull in nauigation when thou art become expert therein put this into the heads of thy confederates to practise piracie for that is a thing which manie haue venturouslie taken in hand and in short space growne maruellous rich It that faile thée and can not be so conuenientlie compassed thou shalt find enow to take thy part on land with whom thou maiest ioine in societie get manie a good bootie Doo this and I warrant thée lacke no liuing 3 A praier against the former vice O Almightie God forsomuch as it is thy heauenlie will and diuine pleasure that we should like louing and obedient children like relenting and buxsome creatures imitate and followe thee in holines and purenes of life which we are sure then most speciallie to doo when with our vttermost indeuour we applie our selues in thought word and deed to obserue thy commandements purge our affections we praie thee and trie them seuentie seuen times by the purifieng fire of thy sanctifieng spirit We knowe this for a truth that except we resemble thee in qualitie according to thy sonne our Sauiours admonition exhorting vs to be perfect and holie as thou our father art perfect holie there is no hope that we shall attaine to that incorruptible fruit of our heauenlie calling And therefore good Lord let thy grace burne brightlie before vs like a lampe replenished with fresh oile that we seeing our waie may so order our steps in this troublesome trauell of ours in this wicked world as thou thereby maist be magnified The verie instinct of nature teacheth vs ô Lord besides thy commandement which bindeth vs that we should doo to our brethren as we would they should doo vnto vs that no man should abuse the grace of his calling by craftie circumuention to procure his priuate profit or by anie sinister and indirect dealing to the detriment and hinderance of another a fault too too common in this our age but that contrariwise we should beare one anothers burden in charitie and Christian brotherhood Which lawe of nature neuertheles being neglected and thy precept tending to the same effect not regarded we beseech thee notwithstanding to winke awhile at the follie of men to beare with their infirmities and to mealt their frosen harts with the thawing heate of thy feruent spirit that being ashamed of abusing their vocation and trembling at thy displeasure they may praie for grace to amend all that is amisse through Iesus Christ our Lord and Sauiour Amen 1 S. BARNARDS golden sentence of the vertue following WILT thou learne ô man how to vse true and plaine dealing I will tell thee what thou must doo First see to thine inward eie that it be single indeed whereto I thinke two things verie necessarie namelie charitie in the intent and truth in making thy choise For if thou loue that which is good and choose not that which is true thou hast a zeale of God but not according to knowledge and I wot not how in the iudgement of truth plaine dealing and double dealing may stand togither Christ the truth it selfe being disposed to traine his disciples to true plaine dealing willeth them to be wise like serpents and harmeles as dooues He setteth wisedome before plaine dealing without the which he knew well inough none could be a true plaine dealer How then shall the eie be single indeed with the ignorance of truth It is euident therefore that this praise-woorthie plaine dealing commended of Christ is not without these two good properties namelie well willing and wisedome that the eie to wit of the hart might not onlie be godlie and so vtterlie vnwilling to deceiue but also warie as not able to be deceiued Furthermore as these two properties make the eie single namelie the loue of that which is good and the knowledge of that which is true euen so these two contraries make the eie euill to wit blindnes or ignorance which hindereth the knowledge of the truth and frowardnes or wilfulnes which causeth a man to loue iniquitie and wickednes 2 The REPVLSE giuen by VPRIGHTNES and plaine dealing O Man it is much better to be poore and not able to giue anie thing at all than to indamage or hurt thy freend thy neighbour or thy brother by robberie or subtiltie For he which vniustlie taketh awaie another mans goods and liueth vpon the spoile he shutteth the gates of the kingdome of heauen against himselfe Héerevpon that profound Preacher of the Gentiles reprooueth certaine of the Corinthians his hearers saieng There is vtterlie a fault among you because you go to lawe one with another Why rather do ye not put vp wrong Why rather doo yée not suffer harme Nay yée your selues doo wrong and doo harme and that to your bréethren Knowe ye not that the vnrighteous shall not inherit the kingdome of God The same Apostle reckoning vp a rabble of filthie sinners that are excluded from comming to Gods kingdom addeth these in the number saieng Neither théeus nor extortioners shall possesse the kingdome of heauen Againe in another place by waie of exhortation he teacheth thée a lesson O man which if thou wilt learne it shall doo thée great good namelie that whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of honest report those things doo and the God of peace shall be with thée This God of peace preciselie forbiddeth theft saieng Thou shalt not steale And Christ Iesus the sauiour of thy soule speaketh thus vnto thée Loue thy neighbour as thy selfe To the same effect the Apostle giueth thée counsell to put off the old man with his works in the number wherof euill concupiscence couetousnes are reckoned The last precept giuen in that place is to doo that hartilie which we doo as vnto God not to men wherevpon he inferreth this sentence He that doeth wrong shall receiue for the wrong which he hath done The same Apostle giueth this wholesome aduise to the Colossians To doo their owne busines and to
sweet Father and grant our sute for Iesus sake Amen The fift Section and 21. Combat 1 S. BARNARDS golden sentence of the vice insuing WHO is able to number the great enormities which the tongue a verie little member doth procure Who can tell how manie times double the filthines and vncleannes is which lieth thickened and tempered in vncircumcised lips Who is able to shew what great harme and danger is shut vp in an vndiscret and foolish mouth The tongue is liberall to lash out idle words largelie the tongue is bawdie and also boasteth the first whereof bewraieth dishonestie the other arrogancie The tongue is deceiptfull and also slanderous deceiptfull in lieng and deceiptfull in flattering slanderous in open reuiling and slanderous in priuie backbiting So that now if men of euerie idle word proceeding out of their mouth shall giue accompts to God in the daie of iudgement how much more streightlie of euerie lieng biting wounding wrongfull proud bawdie flattering and slanderous word How true is the sentence my brethren that much babbling cannot be without sinne and a talkatiue tongue no better than a biting serpent that a man full of tittle tattle shall be abhorred and he that laboureth his lips become hatefull Besides that if by thy words ô man thou shalt be iustified and by thy words also condemned take heed to thy tongue looke well to thy communication Set not light by thy time mispent in vaine babbling A word passeth awaie and cannot be cald in if it be once out the time flitteth awaie also and cannot be recouered if it be once gone A foole doth not perceiue this and he that hath no vnderstanding marketh not what he hath lost I would to God we might be excused for the losse of our time onlie in idle talke and busie bibble babble But manie suffer losse euen of their life by vsing vaine and vnnecessarie words and not onelie that but rob and spoile their brethren of theirs Wherefore keepe thy tongue and keepe thy life 2 The ASSALT giuen by talkatiuenes or much BABLING O Man thou hast a treasure which verie few beside thy selfe doo possesse and that is a readie an eloquent a smooth and a swéet vtterance Thou excellest an infinite number of people in the world in this singular and notable qualitie Manie preach out of pulpits manie plead at the barre manie go in embassage about their princes affaires in whome there ought to be and is a quicknes and finenes of spéech differing from ordinarie vse and custome of the multitude But yet I speake it to thine own commendation and to the better louing and liking of thy selfe they come not néere thée by manie degrées And therefore as thou art indued with a rare abilitie so I wish thée to vse it to thine owne praise renowne If thou hearest a report neuer rehearse it in companie but deliuer it readilie enlarge it cunninglie continue it eloquentlie and end it orderlie In all thy communication talke vse manie words and spare not as occasion serueth to tell two or thrée vntruths to make thy matter good If thou be earnest in reasoning against anie man oppresse him with multitude of spéech so shalt thou outface him and constraine him to kéepe silence A number there be which hold him wise that speaketh little but I count him a foole For a readie tongue is an argument of a quicke wit and of a well instructed mind And therefore vnlesse thou wilt be thought and taken for a dumb idol vse libertie of spéech in what companie soeuer it be thy chance to come 3 A praier against the former vice O Fountaine of all wisedome we beseech thee to drop into the rotten and barren stocks of our old withered harts the sap of thy holie spirit whereby we may come to the feeling of our selues whom our imperfections haue kept long in a trance And because wee are charged to speake nothing but that which may edifie and not offend the gift of vtterance being giuen vs to that intent and the vse of our tongues granted for that purpose we beseech thy diuine goodnes to direct our minds that we may thinke nothing but that which is honest and necessarie and to gouerne our mouths that we may refraine from all fond and vaine babbling knowing that it is a singular argument of extreame follie to accustome our selues to much talkatiuenesse and superfluous speech Besides this thy truth teacheth vs that we shall giue accompts at the last daie of euerie idle word proceeding from vs which ought to kindle in vs a greater circumspection and carefulnesse concerning the vse of our tongues that we giue them not libertie to lash out what they list or whatsoeuer the cogitations of a corrupt hart shall suggest and minister therevnto remembring what thine Apostle blessed Iames reporteth thereof that it is a small member but yet troublesome and in deed as he termeth it a verie world of wickednes Grant vnto vs ô mercifull Father wisedome and discretion by whose direction we may order our talke speake in due season with regard of the time the person the place and all other necessarie circumstances that none be offended at our follie bewraied in immoderate excessiue and inordinate babbling nor forced by our intollerable tatling to iudge vs busie-bodies so consequentlie peace-breakers who are curssed by thine owne mouth as the contrarie are blessed From this enormitie and all other whereto this sinfull flesh of ours is subiect deliuer vs we beseech thee ô gratious God for thine infinite mercie sake which indureth for euer Amen 1 S. BARNARDS golden sentence of the vertue following SILENCE is blameles yea it is praiswoorthie Good silence forbeareth to brag vainelie Good silence forbeareth to blaspheme boldlie Good silence forbeareth to murmur curstlie and good silence forbeareth to backbite lewdlie then let a vaine-boasting tongue a bold blaspheming tongue a curst murmuring tongue and a lewd backbiting tongue be silent in vs because it is good in this fourfold silence to wait for the sauing health of our Lord. Howbeit ô man I wish thee to be silent in such sort that thou hold not thy peace quite least by such silence thou cause the Lord to be silent Speake vnto God in confession against vaine-boasting that thou maist haue pardon for the time past Speake vnto him in thankes-giuing against murmuring that thou maist find the greater fauour in the time present Speake vnto him in praier against mistrust that thou maist obteine glorie in the time to come Confesse I saie thy misdeeds past giue thanks for things present and heereafter praie more deuoutlie and hartilie for the ioies to come that God may not be silent from forgiuenes from bountifulnes nor from the performance of his promise 2 The REPVLSE giuen by discreet SILENCE O Man in speaking much it may bée thou shalt vtter that which is good But what of that séeing it happeneth oftentimes that communication well and honestlie begon in continuance may become euill filthie
of thine hart Dooest thou sée a faire woman and art tempted with the view of hir beautie Why serue thy féet but to conuey thy bodie to the place where she is resident Wherefore hast thou a tongue but to vtter and declare the passions of thy mind What is the office of thine armes and why were they giuen thée by â—â—ture but to imbrace thy beloued The case standing as it séemeth thou shalt be giltie of the greater crime and bewraie the more follie in offering to resist the motions of concupiscence to the fulfilling wherof thou hast sundrie bodilie abilities than in accustoming thy selfe ordinarilie to the same Tut a point what is carnall pleasure but a naturall disposition and inclination bred in vs euen in our cradle and infancie One beast desireth the companie of another so is it among birds so is it among fishes so is it among serpents vermine and flies Why then shouldest not thou O man which hast all things in subiection vnder thée enioie as large libertie naie another maner of priuilege As I giue thée counsell to followe and content the lusts of thine eies and heart so I wish thée to vse thy weapon like a man that if thou be iniuriouslie abused thou maist reuenge thine own wrongs without appealing to anie magistrate or iudge And if it so fall out that thou maist not take veÌ„geance in thine owne cause procure notwithstanding one or other to doo that which thou desirest to haue dispatched For no lawe is so streight but it may be mitigated with a gift no statute so rigorous but it may be appeased with a bribe no penaltie so great but there may be meanes found to paie it And therefore the fulfilling of thy mind vpon thine enimie is a felicitie aboue all felicities and such a thing as thou must not sticke to run through fire and water to bring it to perfection What though thou haue carnall knowledge with thousands What though thy hands haue shed much bloud Is it such a heinous matter Dispensations or pardons may be granted from princes by friendship and other meanes as for the eies of God whome a companie of prophane people possessed with the spirit of lieng tearme the searcher of hearts and reines and the ouerséer of all men in their trade of dealing I saie he is otherwise occupied in heauen in the gouernment of his celestiall hierarchie and hath no leisure neither once vouchsafeth so much to abase himselfe as to marke and note the behauiour of men vpon earth And therefore followe my counsell if thou wouldest be at rest for then ensueth quietnes of mind when the heart hath his desire 3 A praier against the former vice O Most iust iudge and righteous rewarder of iniquitie wee beseech thee to haue mercie vpon vs miserable wretches plunged ouer head and eares in the puddle of pollusion and by stretching out thy right hand of sauing helth to drawe vs out of the clammie claie of corruption wherein we sticke fast euen to our vtter ruine and decaie except thou of thy goodnes and fauor vouchsafe in time to rescue vs and of thy free beneuolence set vs at libertie and purifie vs by the spirit of sanctification that wee may auoid the traps of Satan and approch to thy holie temple in newnes of life and regeneration Giue vs grace good Lord to followe the wholesome admonition of blessed Paule exhorting vs to be so farre from fornication and all vncleannes that it be not so much as once named among vs much lesse committed knowing this and being well assured therof as the faithfull of their saluation that no whooremonger nor vncleane person hath anie inheritance in the kingdome of Christ but shall be excluded and shut out as iudged to haue their portion in the lake which burneth with fire and brimstone which is the second death the iust reward of all such as delight in the works of darknes Heare vs most mercifull Father making our mone vnto thee without whom all the world and euerie thing therein contained is a verie sinke of vncleannes and assist vs with thine holie spirit that by the vertue thereof we may mortifie our earthlie members namelie fornication vncleannes inordinate affection filthie fleshlines euill concupiscence and whatsoeuer setteth shoulder against thine holie lawe which ought to be our onelie direction in leading an holie honest chaste and cleane life This grace good Lord and all other graces necessarie for our soules health wee beseech thee to grant vs for our Sauiour Iesus Christs sake Amen 1 S. BARNARDS golden sentence of the vertue following AN honest and cleane life is that which we commonlie call continencie By this chast continencie or continent chastitie all the defilings of lecherous dishonestie are cleansed and quite washed awaie By this vertue honest and cleane continencie the bodie is brideled and kept short from gadding after the deadlie delights of the flesh He that committeth carnall filthines offendeth against his owne bodie spoiling it of a speciall honour disgracing it with reprochfull shame in that he taketh the member of Christ and maketh it the member of an harlot It is not my meaning onelie that wee should forbeare from a sinne so abhominable but also from all pleasure and delight of the flesh For the holie Ghost will not tarrie there where anie vncleannes resteth Furthermore that honestie or continencie of life which hunteth after the praise of men hath no reward at Gods hands And therefore it is needfull for vs to haue a pure and vndefiled intent or purpose whereby our minds may couet to please God and be able also to cleaue fast vnto him To cleaue fast vnto God is nothing else but to see God which is granted onlie to such as be cleane harted And trulie then is the vertue of continencie perfect when wee liuing togither with our neighbours in the vnitie of faith keepe our selues from committing sinne wickednes not for feare of punishment or for desire of mens commendation but onelie for the loue which we beare to God vnder whose safegard wee rest bicause continencie is not able to withstand the mightie and manifold assaults of the tempter vnles it be defended and vndershored with his grace 2 The REPVLSE giuen by honestie and cleannes of LIFE O Man looke into the glasse of Gods most holie word and thou shalt sée from the beginning to the ending of the same what terrible threatenings maledictions and cursses are thundered out against all vncleane persons contrariwise what benedictions and blessings are promised to the obedient obseruers of the lawe The Lord himselfe by the mouth of Moses saith vnto his chosen people the Iewes and vnto thée O man If thou walke in mine ordinances and kéepe my commandements meaning indéed if thou abhorre idolatrie breake not my sanctified sabboths honor thy superiours leade an honest cleane life 〈◊〉 not thy 〈◊〉 which was giuen thée pure and vnpolluted I will send thee raine in due season increase of thy land
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
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