thee therfore ô King of glorie to roote out of our harts this ranke weede of disobedience which in holie Scripture is reported to be as the sin of witchcraft O good Lord dig it vp quite we praie thee out of the depth of out harts that there may no relike thereof remaine but that euerie fiber and thred growing about it may bee plucked out and remooued For if it be not vtterlie supplanted we must needs looke and make full account to receiue a iust recompense and reward according to the determinate sentence of thy holie word Deliuer vs ô Lord from this heinous sinne and the desart due to the same for thy sonne Iesus Christs sake Amen 1 S. BARNARDS golden sentence of the vertue following THE vertue of obedience ô man doth alwaies march vnder the banner of truth Obedience directeth our footsteps ordereth our goings and deserueth the grace or reward of holie conuersation For if a contrarie lawe be in our members by disobedience who knoweth not that continencie or staiednes is giuen by obedience This is the vertue that can tell what belongeth to mercie this teacheth thee patience this bringeth thee to the full and complete knowledge of thine owne condition Learne of Christ who submitted himselfe to his Disciples the Maister to his seruants the Sauior of the world and verie God to miserable men the word and wisedome of the father to mortall creatures Blush ô earth and ashes blush and be ashamed ô dust and woorms-meate 2 The REPVLSE giuen by SVBMISSION O Man remember that if thou owe anie dutie to God there is also a dutie required of thée to discharge towards men For God must haue his right and Caesar likewise his tribute Doost thou not knowe O man what the Lord himselfe saith in the Gospell He that heareth you heareth me and he that despiseth you despiseth me It is conuenient thou wilt saie O man so to doo prouided that hée which gouerneth be of the Lords allowing and appointing Listen O man to the words of the Apostle deciding this case There is no power saith he but it is of God the powers that be are ordeined of God whosoeuer therefore resisteth O good Lord be so fauourable vnto vs as to bring vnder subdue the vnrulie and rebellious motions of our mind which oftentimes driue vs to the committing of manie a wicked offence not onelie in talke and communication but also in deed life and conuersation least shaking from our necks the yoke of obedience submission and neglecting the true obseruation and fulfilling of thy lawe we fall into flat rebellion against thee and so prouoking thee to anger feele the force of thine outstretched arme striking vs in thy furie with the sword of vengeance Direct vs good Lord by thy spirit that we may submit our selues to all our gouernours and magistrates without murmuring grudging or repining knowing that all authoritie regiment superioritie and countenance proceedeth from thee who bestowest thy gifts according to thine owne counsell not looking vpon the person of the receiuer least thou mightest seeme parciall in the distribution of thy gifts Thou hast said and expresselie charged that we should be subiect to the higher powers yea euen to the Scribes and Pharisies sitting in Moses chaire whom thou cōmandest vs to heare and to doo according to their persuasion and counsell but not to make their course of life and trade of dealing a patterne for vs to followe and imitate Arme vs therefore with true knowledge that may lead vs to perfect and acceptable obedience which thou esteemest more than the fat of rams or the smoke of incense O suffer not anie suggestion of Satan to withdrawe vs from dooing our dutie in this case least by disobeiing we purchase to ourselues eternall death and damnation Grant this for thy mercie sake Amen The fift Combat 1 S. BARNARDS golden sentence of the vice insuing DEsirest thou ô man to knowe a venemous eie a wicked eie a bewitching eie Consider enuie For what is enuie but a make-bate What is spitefulnes but a moouer of mischiefe If the serpent had not beene enuious and spitefull death had neuer entred into the world by that vile vice Wo to thee ô wretched man bicause thou didst not fore-spie the enuious serpent Let vs doo our verie best to presse downe and ouerswaie this sinne whiles we liue if after death we would be loth to stand in feare of the worker of so great wickednes And ô man whosoeuer thou art spite not at thy brothers prosperitie if thou tender thine owne For if where enuie is there is death also then doubtlesse thou canst not be spitefull and liue too And therefore take heed of au enuious eie 2 The ASSALT giuen by malicious EMVLATION and ENVIE O Man remember thy selfe make much of thine estimation and loose not one inch of thy right In what respect art thou not so good as this man or that man Naie wherein art thou not better Why then art thou not equall with them or rather aboue them Thou art able to bring manie things to passe whereto they can not laie their hands And they are able to doo nothing but it is in thée to amend it to go through stitch therewithall It is not requisite therfore that anie should be thy superiour or at least no more than thine equall 3 A praier against the former vice O Eternall truth thou sonne of the liuing God and wisedome of the Father which by thine Apostle Paule that excellent preacher of thy Gospell to the Gentiles diddest teach the Romans and in them all Christian people to cast awaie the works of darknes to put on the armour of light and to walke honestlie as in the daie not in drunkennes and gluttonie chambering and wantonnes strife and enuieng roote out of our harts we beseech thee all corrupt affections and speciallie wicked emulation and enuie the nurse of all contention We knowe and confesse that so long as emulation strife debate enuie and grudging reigne among vs we are carnall walke as men in the corruption of our owne nature And there is nothing truer than that sentence of thine Apostle S. Iames that where enuieng and strife is there is sedition and all maner of euill works Wherefore ô thou comfortable Physician of sick soules deliuer vs from so foule and detestable a sinne least all our enterprises and endeuours displease thy sacred diuinitie and heape vpon our owne heads the hot burning coales of vengeance and condemnation Now then ô thou paterne of loue thou treasure of all vertue godlines and integritie put into our minds Christian cogitations thoughts guide our eies from the view of vanities hold backe our hands from euerie iniurious deed and consecrate all that is within vs to thy selfe that we may as thou hast taught vs doo good to our enimies loue them that hate vs and praie for such as seeke our destruction and vndooing referring the iudgement of our cause and the reuengement
the hinderances and stumbling blocks of this wicked world 2 The REPVLSE giuen by TEMPERANCE and SOBERNES O Man one of the parts of thy spéech is true also agréeable to reason For â—o to the intent that thou shouldest not be famished and hunger-bitten to death it pleased the Lord God to make all things fit for foode pure and cleane But on the contrarie againe that thou mightest not shew thy selfe immoderate in eating and drinking a paunch pamperer and a bellie god he enioined and laid vpon thée the commandement of abstinence Furthermore O man marke for thy learning that Sodom among the rest of hir horrible sins came to destruction and ruine through the fulnes of bread the Lord Iesus giuing witnes héerevnto when he spake of Ierusalem and saieng This was the iniquitie and sin of thy sister Sodom euen fulnes of bread Wherfore it shall be good and necessarie for euerie man to come and take his meate and other sustenance as the sick patient receiueth physicke namelie not for delectation or pleasure but for necessitie sake Héerevpon saith the truth that became flesh Iesus Christ I meane in the holie Gospell Take héed that your hearts be not heauie with surfetting and dronkennes Againe S. Paule the Apostle speaking against the Iewes insatiable deuouring and gréedines vseth these words Manie walke of whome I haue often told you and now tell you wéeping that they are the enimies of the crosse of Christ whose bellie is their God and glorie to their shame which mind earthlie things Againe Meate for the bellie and the bellie for meate but God shall destroie both the one and the other Now will I teach thée O man who he is that falleth not into this vice of gluttonie but resisting the same ouercommeth and conquereth it Euen he which in receiuing his food and nourishment is not onlie parciall moderate and of a contented mind whereby he is able to rule and temper his appetite when he féeleth himselfe assalted with hunger but he also which despiseth fine fare delicate dishes plentie or rather superfluitie of cates except it be so that his bodie being weake féeble and impotent cannot brooke grosse or strong meates or that vpon occasion of entertaining his fréends he must néeds for the auoiding of the suspicion of couetousnes and miserable niggardnes prepare such banqueting chéere as may séeme agréeable to the persons assembled 3 A praier for the former vertue O Almightie immortall God thy word teacheth vs that thou art carefull euen ouer little sparrowes which haue their food from thee how much more mercifull fauorable and tender ouer vs whom thou hast made possessors of all thy blessings powred out in full and ouerruning measure vpon the earth In consideration whereof assist vs with thy good spirit that we may reuerentlie receiue them to that end wherevnto they were giuen vs not abusing them to wantonnesse and fleshlie pleasure or to any such heathenish vanitie knowing that is to kindle the fire of thy furie to consume vs vtterlie both bodie and soule but vsing them rather to the comfort of our owne bodies their reliefe ouer whom we haue charge the sustentation of the poore distressed meÌ„bers of thy Church that thus doing we may liue in so much the lesse blame in respect of thee whose glorie we are bound in conscience aboue all things to prefer Which course of life bicause it is vnpossible for anie naturall man to keepe vnles he receiue extraordinarie grace from aboue and haue such helps as may tedder and tie in his wandering affections wee beseech thee to haue regard to our present state and to furnish vs with that vertue which thou knowest most necessarie in this behalfe euen the vertue of temperance whereby we may obserue a decent order not onelie in our diet and dailie refreshing but also in our apparell and all other exercises which we take in hand that thy name therby may be magnified and the inward hope of our holie calling established through the merits of Iesus Christ our Sauiour Amen The xx Combat 1 S. BARNARDS golden sentence of the vice insuing THREE reasons there be which may restraine thee ô man from foolish and excessiue reioicing The first because it is vaine and as Salomon saith such mirth shall be mingled with moorning and the end of such ioie shall be lamentation and therefore it is vaine Secondlie because it is wicked and therefore the wise man saith It is better to go into a house of moorning than into a house of banketting and merrie-making For in the one thou art put in mind of the end of all flesh and being aliue bethinkest what is to come besides that where excessiue reioicing is there is the hart of fooles in so much that euen in laughter he worketh wickednes Thirdlie bicause it is dangerous and as the Euangelist saith Wo be to them that laugh now for they shall weepe and wring their hands their laughing shall be turned into lamenting and their ioie into heauines Let thy reioicing therefore haue these two properties first that it be honest which God alloweth saieng Go thy waies and eate thy bread with gladnes and drinke thy wine with ioie for thy works please the Lord secondlie that it be fruitfull which God approoueth likewise by the scripture in these words A merrie and light hart maketh a glad countenance againe There is no ioie aboue the ioie of the heart 2 The ASSALT giuen by foolish and excessiue REIOICING O Man consider with thy selfe that there is no part or member of thy bodie but serueth to some end the eare to heare the eie to sée the tongue to taste the nose to smell the fingers to féele the throte to swallowe the stomach to digest the secret parts to ingender the legs and féet to carrie the bodie from place to place and the hart principallie to perceiue thinke vnderstand deuise and meditate vpon sundrie matters The case standing thus it shall be good for thée to let sorrowe and gréefe go remembring that a heauie hart hasteneth the daie of death but a merrie mind prolongeth life What cause hast thou O man to be pensiue and sad naie what occasion hast thou not to be excéeding ioifull and glad Thou wantest no kind of delight that may be deuised and therefore it were follie for thée to shew thy selfe otherwise affected than thou art moued by necessarie occasion Two things there are which kindle the senses and set their dulnes on edge namelie wine and musick accustome thy selfe vnto them and thou shalt haue both a merrie conceiuing head and also a reioicing heart Furthermore if thou haue in thy braine anie pleasant toies that may moue laughter and sport hide them not but get thée abroade among thy companions and make them partakers of thy delite Estéeme not that vaine saieng of Salomon which condemneth a man giuen to laughter for a foole For I tell thée that as reason and communication are proper vnto men euen so to take
contrariwise if thy sorowe and heauines spring from some externall cause as for that art enuied and hated for the truths sake thou oughtest to reioice in these thy gréefes And why Bicause thou not knowing to what issue they will growe art notwithstanding to be comforted by the voice of the giuer of euerlasting ioie gladnes speaking thus vnto thée Blessed are you when men shall reuile you and persecute you and lieng shall say all maner of euil saieng against you for my sake Reioice ye and be glad for great is your reward in heauen Remember also O man that the Apostles the fore-runners of this religion departed from the face of the Councell reioicing that they were counted woorthie to suffer shame and reproch for the name of Iesus No place therfore should be giuen vnto gréefe and heauines where such ioie and gladnes insueth If thy sorowe and anguish O man procéed from the remorse of conscience for thy sinnes remember a multitude of offenders that by repentance haue obteined mercie at Gods hands according to the truth of his promise In what daie soeuer a sinner dooth repent him of his sinne and wickednes I will put all his iniquitie out of my remembrance saith the Lord. Againe Though thy sinnes were as red as skarlet yet will I make them as white as wooll though they were as filthie as the menstruous cloth of a woman yet will I make them as white as snowe Remember O man the mercifull Semaritan in the Gospell that powred wine and oile into the sicke mans wounds set him on his owne asse brought him to an inne and paid for his necessaries Remember the good Shepheard that sought the lost wandering shéepe hauing found him brought him home to the shéepe-fold vpon his shoulders Remember the bountifull King that making a sumptuous banket sent abroad his seruants to bid guests of all estates and degrées vnto the same Remember the kind and louing Father that hauing an vngratious spend-thrift to his sonne fell vpon his necke notwithstanding at his returning sorowfull for his fault and put him in possession of the fulnesse of his fauour againe which before by his riotous behauiour he had lost If thy heauines O man procéed from the consideration of thy poore estate from the remembrance of thy losses by sea or land from vnthankfulnes of affinitie and kindred from frowardnes of children from wilfulnes of wife from vnfaithfulnes of seruants learne patience of Iob The Lord giueth and the Lord taketh awaie euen as it pleseth the Lord so let things come to passe Learne of thy Sauiour Christ to submit thy will to Gods will and to saie Thy will be done in earth as it is in heauen Thus arming thée with spirituall furniture thou shalt not be heauie either to desperation or damnation but sorowfull to repentance and amendement and so consequentlie thou shalt find ioie and comfort 3 A praier for the former vertue O Bountifull God the Father of our Lord Iesus Christ whose eies of mercie and louing kindnes are alwaies open and broad waking ouer thy seruants ouerseeing them that none inconuenience or euill thing inuade them not the arrowes of the hunter at noone-day nor the dangers of the darts of darknes at mid-night we beseech thee of thine infinite goodnes and clemencie to continue thy fatherlie affection and fauour at all times speciallie in the time of persecution trouble sorowe need and aduersitie that we may not waxe heauie-hatred in our tribulations but reioice rather and be glad persuading our selues that by the fire of afflictions thou triest thy children like siluer and finest them that they may be made fit and woorthie coine to receiue the stampe of their Creator and King Giue vs patience good Lord to suffer whatsoeuer it shall please thy heauenlie wisedome to laie vpon our shoulders according to the example of thy seruant Iob who escaping no kind of aduersitie that might happen to the bodie of man his state condition credit and abilitie did not reuile thee nor yet curse thee to thy face although he was greeuouslie tempted of Satan by thy permission and sorelie assalted of his wicked wife to renounce thee his maker and so to end his miserable life but blessed and praised thy diuine Maiestie supposing it necessarie to receiue euill at thine hands as well as good Euen so ô eternall God and most mercifull Father if it be thy will at anie time to chastise vs either with sicknes pouertie or anie other kind of aduersitie vouchsafe therewithall to arme vs with contentation of mind quietnes of conscience and consolation of spirit that we may be so far from being discomforted in our tribulations that we rather triumph and be ioifull in the midst of them building our hope vpon the promise of thy sonne Iesu Christ our Sauiour who prophesieng that in this world we should weepe and lament mourne and be sorowfull willed vs notwithstanding to bee comforted saieng that The time should come when our heauines should be turned into ioie and that our ioie should be full which grace ô GOD grant for thy mercies sake Amen The twelfe Combat 1 S. BARNARDS golden sentence of the vice insuing IDLENES is the mother of vice and the stepdame of vertue and therefore eschue idlenes and enure thy selfe to labour and exercise so shalt thou quicklie feele an appetite or desire after such food as may kill hunger and not deintie or delicate in taste For labour and exercise maketh such things toothsome as slothfulnes maketh lothsome Thou wilt be glad ô man of manie a morsell after bodilie labour and exercise which thou thoughtest scorne of when thou wert idle and vnoccupied For idlenes breedeth lothsomnes but labor ingendreth hunger which hunger doth make diuerse hard meats maruellous sauourie that lothsomnes made vnsauourie Herbs roots beanes pease crible bread and thin water are lothsome to an idle person but to the labouring man they are delicates and iâ—nkets So that idlenes is an enimie to the bodie which while it attainteth the mind can not be kept vndefiled 2 The ASSALT giuen by slothfull IDLENES O Man art thou called to be a churchman and to liue deuoutlie in praieng or reading I wish thée to fauour thy selfe and beware of such hurtfull exercises For if thou accustome thy selfe to continuall reading remember the danger depending thervpon Thine eies are but tender and therefore if they should be oppressed with too much looking vpon bookes they would quickly waxe blind Againe if thou vsing deuoutlie to praie shouldest be touched with sorowe and so giue thy selfe dailie to wéeping and shedding of teares what will sooner put out thine eies than that If thou shouldest fast and thereby labour to bring thy flesh into subiection thou wilt be so weake and féeble that before thou be old thou shalt bée faine to go with a staffe If thou shouldest accustome thy selfe ordinarilie to watching why that is such a pestilent thing that in verie short time thy brains waxing light
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
worke with their own hands that they might walke honestlie and lacke nothing To conclude if thou art commanded O man to absteine euen from the verie appearance of euill iudge with thy selfe and examine thine owne conscience whether it be lawfull for thée either craftilie to circumuent or violentlie to spoile thy Christian brother Remember the last commandement Thou shalt not couet that which is anothers then learne to be contented with thine owne 3 A praier for the former vertue O Iesus Christ the liuelie and expresse image of the Father forsomuch as it is a lesson taught vs in thy Gospell that we should be simple as dooues louing as lambs and innocent as little children otherwise we can not enter into the kingdome of heauen we beseech thee by thy bitter death and passion to root out of our cankered and corrupt minds all maner of euill concupiscences which like ranke weedes ouergrowe and choake all kind of good and godlie affections in vs so that we can not thinke much lesse doo that which is acceptable to thy diuine pleasure May it please thee therefore ô Lambe of God that takest awaie the sinnes of the world for thy bloudie wounds sake wherein my faults and the offences of all mankind were buried to plant in vs and in euerie one of vs a childish and infant-like innocencie whereby we may vtterlie forget the falsehoods subtilties of wicked worldlings wherein they are so deeplie grounded that they make no conscience of anie profered iniurie of anie violent extortion of anie diuelish oppression be it neuer so contrarie to lawe and equitie be it neuer so flat against Gods holie commandement and Christian profession Let the world be like it selfe let worldlings wallowe in their woonted filthines let the sworne enimies of true and faithfull dealing surfet of sinne and like dogs deuoure their owne vomit but to vs thy children adopted or rather brothers and sisters assured giue such portion of thy spirit that as the members and lims of our bodies by a naturall inclination to loue and kindnes prouide each one for anothers health and welfare so we may seeke not euerie man his owne but that which is anothers to the knitting fast of the knot of vnitie and concord that in this life our ioie may be continued in hope performed in the life to come with all fulnes and certaintie by the merits of thy death and passion Amen The xviij Combat 1 S. BARNARDS golden sentence of the vice insuing LIENG is a horrible sin before God and hatefull among men which we ought to defie to the death for these sixe speciall reasons 1 Because God forbiddeth vs to lie saieng Yee shall not lie nor one neighbour deceiue another 2 Bicause it is a seed of the diuels sowing according to those words of Christ spoken to the Pharisies You are of your father the diuell when he telleth a lie he speaketh of his owne because he is a lier and the father thereof 3 Because good men detest and abhor it as Salomon saith A iust man cannot awaie with a lie 4 Because wicked men vse it as is said An euill man hath a false tongue and a deceiuer is led with lieng lips againe The bread of lieng is sweete to a wicked man 5 Because it deceiueth our neighbour as it is said Lieng lips hide hatred and a false witnes telleth a lie yea euen against his neighbour 6 Because it confoundeth the lier himselfe in the end as it is said Destruction shall light vpon all them that speake lies againe A lieng tongue killeth the soule As for dissembling the scripture crieth out vpon it denouncing a bitter wo against such as haue a double heart 2 The ASSALT giuen by LIENG and DISSEMBLING O Man to speak truth is verie discommodious and vnprofitable and to deale plainelie in word and déed yeldeth little aduantage I wish thée therefore to eschew both if thou meanest to auoid contempt and reproch in the world For who is regarded in these daies The honest man The iust man The godlie man The innocent man No but the contrarie And therefore wilt thou haue wealth at will Then learne to lie to cog to foist to câ—osen and counterfet For there is more good gotten by a lie in a daie than by telling the truth in a yeare Againe by lieng manie a one hath saued his own life and by dissembling diuers haue escaped death Wilt thou then neglect two such commodious and beneficiall things If time and place require stick not though thou be rich to sweare thou art poore though wise to faine thy selfe a foole For it may come to passe that by so counterfetting and facing thou shalt saue such charges as otherwise thou art likelie by professing thy selfe either wealthie or prudent to vndertake And though Preachers out of pulpits prate against this and as manie as vse it yet estéeme their words but wind and count all they say but table-talke For euen they themselues as holie as they séeme to be will not sticke to dissemble lie and doo worsse for aduantage Now because there is cunning in dissembling and lieng which must be gotten by vse and exercise I counsell thée to make this thy continuall trade and custome so shalt thou proue maruellous expert in thine art and therewithall so perfect and redie that none shall be able either to preuent and ouertake or intercept and trip thée in thy profession 3 A praier against the former vice O Almightie and eternall God forsomuch as the lawe which is our scholemaister vnto Christ hath taught vs this lesson that he is accursed and in state of damnation that transgresseth the two tables of the ten commandements and the same is ratified also by the testimonie of the Gospell which holdeth him giltie of the breach of euerie precept who offendeth but in one we euen we damned and forsaken soules through the assault of sin but heires of the promise by the crosse of Christ most humblie we beseech thee to tender vs poore weakelings and to beare with our imperfections We knowe that lieng displeaseth thee because thou art truth it selfe wee confesse that dissembling is a vice detested of thy diuine maiestie which art perfect righteousnes in respect wherof and for that we haue offended in both vnderstanding neuerthelesse that thou requirest the contrarie namelie singlenes of hart and vprightnes in communication and conuersation we fall downe at the footestoole of thy tribunall throne of grace repenting vs of this and all other defaults wherby we are in iustice become the children of Sathan who is the father of lies and hath bene a lier and dissembler from the beginning Most earnestlie suing vnto thee ô mercifull father to remit that which is past to crosse it out of thy counting booke and to discharge vs of so great a debt that all former reckonings being cleered we may looke better to our talents and like faithfull and wise stewards bring in not onlie the gift it selfe wherewith we were
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
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