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