that we may tread in the footesteps of faithfull Abraham Tobie Cornelius that deuout captaine of the Italian band whose continuall exercise was in the feare of thee and the honour of thy holie name wherevnto also he trained all his houshold insomuch that from the highest to the lowest they studied to set foorth thy glorie but he especiallie who by his continuall praier vnfeined inuocation and charitable alms-deeds grew in great fauour with thee receiued the assurance of saluatioÌ„ by the testimonie of a pure and vndefiled conscience We knowe ô Father of mercie and God of all consolation that thou requirest a kind of diuine seruice at our hands proper peculiar to thy Maiestie which is to worship thee in spirit and truth This we are bound by dutie to exhibit and shew thee as also all other exercises of Christianitie consisting in loue and charitie we are charged in thy lawe to testifie vnto men O giue vs the grace we beseech thee to doo it for Iesus sake Amen The xiij Combat 1 S. BARNARDS golden sentence of the vice insuing O Holie soule be solitarie and alone that thou maist serue him onelie and keepe thy selfe for him alone of whom thou hast made thy speciall choise aboue all other Refraine thy selfe from gadding abroad refuse common meetings forsake thine owne houshold depart from thy friends and deerest acquaintance haue nothing to doo with the multitude flie the companie of men and women forget thine owne people and thy fathers house so shall the King delight in thy beautie Runne not to Dan and Bethel to Babylon and Aegypt but keepe at home in Gods citie euen his Church and congregation and meddle not with the heathen the infidell the prophane person and heretike least by touching pitch thou be defiled Thou art solitarie and void of loose libertie ô man if thou thinke not of the ordinarie affaires of the world if thou couet not things present if thou despise that which manie desire if thou loath that which maine like if thou deale not with matters of strife if thou remember none iniurie and reuenge no wrong dooing otherwise thou louest loose libertie and delightest therein albeit in bodie thou liue solitarie and alone 2 The ASSALT giuen by wandering loose LIBERTIE O Man consider with thy selfe that thou art a creature borne to libertie and not to seruice let thy mind therefore run vpon choise and varietie tie it not to one speciall place or one proper practise The world is wide and full of people their customs are diuerse and their maners not alike Thou shalt learne that abroad which thou shalt not sée at home the sundrie fashions of countries their kind of gouernment Commonwealth their order of diuine seruice and religion and other obseruations not vnnecessarie And why then shouldst thou not vse the benefit of libertie and passing from place to place sée and learne as well for thine owne pleasure as for others example If thou beléeue that God is euerie where that all the corners of the earth are replenished with his greatnes why then dooest thou so precisely bind thy selfe to one place to one seruice to one religion to one custome to one tradition to one order and dooest not rather séeke what is abroad 3 A praier against the former vice O Lord God Father of light we giue thee most hartie thanks for thy great loue and clemencie declared vnto vs in stopping the swift course which thou by thy diuine fore-sight perceiuedst vs readie not onelie to take but also to keepe humblie beseeching thee to kindle in our harts an inward hatred against loose libertie and licentiousnes knowing the mischiefs therevpon depending to be such as that they doo not onelie ingender thy dishonour but also our owne shame and confusion Examples hereof we haue manie in the sacred Scriptures and speciallie that of Dinah Iacobs daughter vpon whose wandering straieng abroad to see the pleasures of a strange land and the fashions of yoong damsels there dwelling not onelie the losse of hir honestie but also the shedding of much bloud did insue Let this ô Lord be a sufficient warning vnto vs that by libertie there commeth more euill than good naie rather no good at all For it openeth a free passage vnto manie vices which otherwise might be suppressed with restraint What the cause should be of so manie strange innouations and disguisings not onelie in apparell but also in behauiour and not onelie in behauiour but also in opinion and beleefe thou knowest and we confesse to be nothing but licentious libertie whiles some not content with the customs trades maners affaires vsages and orders of their owne natiue countrie doo let loose their straieng affections with their wandering bodies and learne in prophane places among vncircumcised people of polluted harts and tongues most abhominable abuses tending altogither to the derogation of thy glorie the breach of christian vnitie peace and concord the defaâ—â—â—tion of the Gospell the offence of manie a weake conscience and the vtter confusion of a thousand thousand soules Turne our harts ô Lord that we affect not couet not desire not this detestable libertie which though to the flesh and the wild lusts of the same it be delectable and pleasant yet to the soule it is most damnable and noisome Deliuer vs from it ô Lord for it is the nurse of vanities ô deliuer vs from it for thy mercie sake and for thy beloued sonnes sake our Sauiour and redeemer Iesus Christ Amen 1 S. BARNARDS golden sentence of the vertue following THere is nothing more vnstable and wauering nothing more swift and flitting in thee ô man than thine owne hart which so often as it stumbleth at the stone of euill thoughts so often it offendeth God Thy hart is vaine variable and vnsearchable and so often as it is led by it owne will and consent so often it wanteth Gods counsell It is like a bird flieng out of hir nest like a ship lanching into the deepe like an arrowe shot out of a bowe And what is the cause of this vnstablenes euen lacke of trust in God Trust in God ô man and continue in thy place beleeue in him affie thy selfe on his goodnes and thou shalt obtaine contented staiednes A foole changeth and altereth like the moone but a wise man abideth firme and fast like the sunne a foole wauereth like a reede but a wise man standeth still like a strong oke a foole is compared to the wandering starres which are euer moouing but a wise man is likened to the fixed starres which keepe their appointed places For the first the mist of darknes is prepared for the second the cleerenes of light is ordeined 2 The REPVLSE giuen by Christian contentment and STAIEDNES O Man if the case stand as thou saiest and confessest that God is eueriewhere then is it thy dutie to kéepe thée where thou art and not to forsake that place which thou wouldest so faine change for another bicause God is
such a plaguie and pestilent infection what shall we think thereof if it be found in them that haue taken their fare-well of the world and bequeathed themselues wholie to the Lord To such speciallie are the words of our redéemer Christ directed in the Gospell whereby the sicknes of couetousnes might be cured Be yée not carefull saith our Sauiour what ye shall eate or what ye shall drink or what ye shall weare For after all these things doo the Gentiles séeke But first séeke the kingdome of God and the righteousnes therof and all these things shall be giuen you O blessed lsaeing void of care and woorthie to be imbraced For there is none liuing so frée from care as he which desireth to possesse nothing beside Christ For vnder the condition of this promise he is allowed to haue all such necessaries as he dooth lacke As S. Paule the poore and yet rich Apostle saith As hauing nothing and yet possessing all things All things not for superfluitie but for necessitie as he prooueth in these words Hauing food and raiment let vs be therewith content But thou wilt saie peraduenture O man It is requisite that religious and godlie men should haue more in possession riches I meane and other vtensiles than other priuate housholders considering that they bestowe them better than the common people in reléeuing the poore néedie members of Christ Iesu and such like works of charitie I allow thy saieng O man but yet to pull vp couetousnes by the hard rootes as well out of the harts of the one as the other I refer all estates to the example of Lots wife to terrifie them from setting their minds vpon such a vile sinne Shée departing from among the Sodamites and forbidden to looke backe was turned into a piller of salt and so gaue vp the ghost bicause she did not as she was inioined by commandement Wherevpon Christ giuing a watch-word to beware of the like saith No man putting his hand to the plough and looking behind him is fit for the kingdome of heauen To the same effect S. Peter vseth these words Better were it for such neuer to haue knowne the waie of righteousnes than after the knowledge thereof to be turned from that which was deliuered them by an holie commandement Vnto these men agréeth the old and not so old as true prouerbe A dog returning to his vomit a sow to walowe in the mire The nature of this disease of cocouetousnes is such that the readiest and spéediest waie to ouercome and killir is continuallie to thinke vpon death and euerie minute of an houre to consider what shall be the state of a man verie shortlie after he is laid in his graue This was alwaies fixed fast and déeplie grauen in his memorie that vttered this sentence Man is but corruption and the sonne of man but a woorme This was neuer out of his mind who said whatsoeuer thou takest in hand remember the end thou shalt neuer doo amisse To what purpose then dooth the couetous worldling gather goodes They will stand him in no stead in the daie of wrath Harken O man to the voice of Iob Naked came I out of my mothers wombe and naked shall I go thither againe Listen also to the words of the Apostle we brought nothing into this world neither can we carrie anie thing out of the same 3 A praier for the former vertue O Eternall and immortall God we beseech thee that the life of thy deerlie beloued sonne and his disciples during the time of their soiourning in this earth the verie inne of iniquitie may be prouocations vnto vs to spend the remnant of our flitting age in singlenes of hart innocencie and all vertuous conuersations that hauing before our eies such liuelie examples of godlines we may declare in our deeds a fruitfull imitation of them before the face of all men And bicause it is a true saieng of thy seruant S. Iames that Whosoeuer is a friend to this world is an enimie to God and that of S. Iohn that The whole world is set vpon mischiefe and that of thy Sonne Iesus Christ that The world knoweth thee not neither can receiue the spirit of truth which is the holie Ghost therefore wee most humblie craue this at thy hand ô heauenlie Father that it will please thee to bestowe vpon vs a due portion of thy grace whereby we may growe into a great contempt of the world and a bitter detestation and lothing of the vaine delights thervpon depending following herein the example of thine Apostle Saint Paule who counted the things that were vantage vnto him meere losse for Christs sake yea all things but losse for the excellent knowledge sake of Christ Iesus for whom he esteemed all things little woorth yea he iudged them no better than doong that he might win Christ And although the necessities of this life be so vrgent and manifold that oftentimes the world allureth vs vnto hir loue yet vouchsafe vs of thy mercie the light of sound iudgement and reason that we may hang wholie vpon thy prouidence and vse this world as if we vsed it not knowing that thy sonne our Sauiour and redeemer descended from heauen into the earth was crucified dead buried rose againe and ascended into heauen to the intent that he might deliuer and set vs free from this present wicked world than whom we haue not a deadlier enimie to the saluation of our soules Heare vs for thy mercie sake Amen The fourth Section and 16. Combat 1 S. BARNARDS golden sentence of the vice insuing WHAT is a hard hart A hard hart is that onlie which feareth not it selfe bicause it feeleth not it selfe It is euen that which is not pricked with remorse touched with pitie mooued with intreating warned by instruction stirred with threatening but woorse by correction It is vnwilling to doo good vnthankfull for benefits receiued vnfaithfull in keeping counsell cruell in giuing iudgement shameles in committing filthines desperate in dangers rude in mens affairs rash in Gods matters forgetting things past neglecting things present not foreseeing things to come As for vncharitablenes it is void of all pitie it neither clotheth the naked lodgeth the houseles feedeth the hungrie refresheth the thirstie comforteth the sorowfull instructeth the simple forgiueth iniuries forbeareth vengeance or exerciseth so much as one worke of mercie or compassion And therfore wo to the hard-harted wo to the vncharitable For as they haue sowne so shall they reape 2 The ASSALT giuen by hardnes of hart or VNCHARITABLENES O Man it is good thou wert wise and sparing niggardlie and sauing Manie are mooued with mercie at the complaints of the poore and miserable some are pitifull to prisoners some to spitties or hospitals some to schooles and vniuersities some to societies or corporations which reléefe they themselues lacke before they die and learne euen with gréefe of hart what a follie it is to giue a thing which they themselues once had and might
or anie other vtensile cause and procure them to be slightiie wrought that although the price of them be verie hie yet they may soone fret out weare awaie and doo little seruice Art thou a maister and hast a retinue of seruants to maintaine thine occupieng Vse their stocks to thy benefit and defraud them of some part or parcell thereof vpon some craftie deuise of charging them with vntruth dishonestie in their seruice A thousand subtilties there be O man which thou maiest vse with safetie of conscience to the inriching of thy selfe if thou wilt marke the trade of the world Furthermore art thou a tall felowe of thy hands a keeper of companie and hast béene brought vp all thy life time in dooing nothing towards the getting of thy liuing I will teach thée how to shift and maintaine thy selfe like a Gentleman Séeke acquaintance of such as vse the sea and learne to be skilfull in nauigation when thou art become expert therein put this into the heads of thy confederates to practise piracie for that is a thing which manie haue venturouslie taken in hand and in short space growne maruellous rich It that faile thée and can not be so conuenientlie compassed thou shalt find enow to take thy part on land with whom thou maiest ioine in societie get manie a good bootie Doo this and I warrant thée lacke no liuing 3 A praier against the former vice O Almightie God forsomuch as it is thy heauenlie will and diuine pleasure that we should like louing and obedient children like relenting and buxsome creatures imitate and followe thee in holines and purenes of life which we are sure then most speciallie to doo when with our vttermost indeuour we applie our selues in thought word and deed to obserue thy commandements purge our affections we praie thee and trie them seuentie seuen times by the purifieng fire of thy sanctifieng spirit We knowe this for a truth that except we resemble thee in qualitie according to thy sonne our Sauiours admonition exhorting vs to be perfect and holie as thou our father art perfect holie there is no hope that we shall attaine to that incorruptible fruit of our heauenlie calling And therefore good Lord let thy grace burne brightlie before vs like a lampe replenished with fresh oile that we seeing our waie may so order our steps in this troublesome trauell of ours in this wicked world as thou thereby maist be magnified The verie instinct of nature teacheth vs ô Lord besides thy commandement which bindeth vs that we should doo to our brethren as we would they should doo vnto vs that no man should abuse the grace of his calling by craftie circumuention to procure his priuate profit or by anie sinister and indirect dealing to the detriment and hinderance of another a fault too too common in this our age but that contrariwise we should beare one anothers burden in charitie and Christian brotherhood Which lawe of nature neuertheles being neglected and thy precept tending to the same effect not regarded we beseech thee notwithstanding to winke awhile at the follie of men to beare with their infirmities and to mealt their frosen harts with the thawing heate of thy feruent spirit that being ashamed of abusing their vocation and trembling at thy displeasure they may praie for grace to amend all that is amisse through Iesus Christ our Lord and Sauiour Amen 1 S. BARNARDS golden sentence of the vertue following WILT thou learne ô man how to vse true and plaine dealing I will tell thee what thou must doo First see to thine inward eie that it be single indeed whereto I thinke two things verie necessarie namelie charitie in the intent and truth in making thy choise For if thou loue that which is good and choose not that which is true thou hast a zeale of God but not according to knowledge and I wot not how in the iudgement of truth plaine dealing and double dealing may stand togither Christ the truth it selfe being disposed to traine his disciples to true plaine dealing willeth them to be wise like serpents and harmeles as dooues He setteth wisedome before plaine dealing without the which he knew well inough none could be a true plaine dealer How then shall the eie be single indeed with the ignorance of truth It is euident therefore that this praise-woorthie plaine dealing commended of Christ is not without these two good properties namelie well willing and wisedome that the eie to wit of the hart might not onlie be godlie and so vtterlie vnwilling to deceiue but also warie as not able to be deceiued Furthermore as these two properties make the eie single namelie the loue of that which is good and the knowledge of that which is true euen so these two contraries make the eie euill to wit blindnes or ignorance which hindereth the knowledge of the truth and frowardnes or wilfulnes which causeth a man to loue iniquitie and wickednes 2 The REPVLSE giuen by VPRIGHTNES and plaine dealing O Man it is much better to be poore and not able to giue anie thing at all than to indamage or hurt thy freend thy neighbour or thy brother by robberie or subtiltie For he which vniustlie taketh awaie another mans goods and liueth vpon the spoile he shutteth the gates of the kingdome of heauen against himselfe Héerevpon that profound Preacher of the Gentiles reprooueth certaine of the Corinthians his hearers saieng There is vtterlie a fault among you because you go to lawe one with another Why rather do ye not put vp wrong Why rather doo yée not suffer harme Nay yée your selues doo wrong and doo harme and that to your bréethren Knowe ye not that the vnrighteous shall not inherit the kingdome of God The same Apostle reckoning vp a rabble of filthie sinners that are excluded from comming to Gods kingdom addeth these in the number saieng Neither théeus nor extortioners shall possesse the kingdome of heauen Againe in another place by waie of exhortation he teacheth thée a lesson O man which if thou wilt learne it shall doo thée great good namelie that whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of honest report those things doo and the God of peace shall be with thée This God of peace preciselie forbiddeth theft saieng Thou shalt not steale And Christ Iesus the sauiour of thy soule speaketh thus vnto thée Loue thy neighbour as thy selfe To the same effect the Apostle giueth thée counsell to put off the old man with his works in the number wherof euill concupiscence couetousnes are reckoned The last precept giuen in that place is to doo that hartilie which we doo as vnto God not to men wherevpon he inferreth this sentence He that doeth wrong shall receiue for the wrong which he hath done The same Apostle giueth this wholesome aduise to the Colossians To doo their owne busines and to
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
had not where in the world to laie his head O monstrous vnkindnes of the creature to the creator ô vnnaturall dealing ô tiger like crueltie retalied for such lamblike lowlines Grant vs better grace most mercifull father and suffer not sathan to cast so thicke and darke a mist of blindnes before our eies that therby we should be allured to loue the world but rather arme vs with faith whereby wee may ouercome the world and triumph ouer the same in victorie through Iesus Christ our Lord Amen 1 S. BARNARDS golden sentence of the vertue following THE contempt of this world ô man if it were common as it is but rare would be a meanes to drawe thee vnto God and to a longing fo the life to come Thine owne miserable and helples estate in this vale of wretchednes were enough to bring thee to an vtter misliking and despising of this world For what art thou ô man no more than a man yea a bare and naked man a poore man and a distressed man a man lamenting that thou art a man ashamed that thou art borne a naked man repining that thou art borne to labour and not to honour a man borne of a woman and through the guilt of sin liuing but a while and therefore fraught with feare stuft with miserie and wrapped in wo yea manie and manie woes woes of bodie woes of mind woes in sleeping woes in waking woes on all sides which way soeuer thou lookest and castest thy tooting eies How then canst thou find in thy hart ô man to loue the world and not rather to hate and haue it in contempt knowing that it is the fornace where all these afflictions are forged Thou art one of Adams sonnes descended of his loines borne in sin brought vp in wickednes and therefore thou canst not liue in this world without labour without sorowe without anguish without misfortune and infinite casualties day by day ebbing and flowing wherevnto thou art so much the more subiect bicause thou louest the world which thou oughtest to contemne and vtterlie mislike Againe in louing the world thou art in league with sin and in fee with death Why then wilt thou loue the world why wilt thou desire his friendship why wilt thou hunt after the delight of the same the longer thou liuest in it the greeuouser is thy transgression the heinouser thy wickednes the more in number thine offences Loue this world the lesse and sin the lesse contemne this world the more and rise to righteousnes the more for the killing of the one is the quickning of the other Set not thy mind ô man vpon this present wicked world nor the vaine pomps and transitorie trishtrash of the same for it shall waxe old as a garment and all the beautifull brauerie thereof shall vade like a blossome Looke aloft ô man to Ierusalem the citie of the great king who will satisfie thee with the finest floure of wheate and cherish thee with comfortable streames of running riuers There is no measure nor weight there is no scale nor ballance there are no bounds nor marks but plentie and abundance fulnes and store freedome and libertie There is no feare nor trembling because God hath established peace in his kingdome no enimie entreth in no friend goeth out of that citie there are no temptations there are no troublesome thoughts because he that is alwaies one and neuer changeth hath set euerie thing in a stedfast and inuariable order There is no power of tempting no cause of disquieting no ablenes of hurting no dooing against gods holie will and no transgressing but happie peace and peaceable happines perfect pleasure and pleasant perfectnes one will in God and vs so that whatsoeuer pleaseth him the same pleaseth vs. There is cleere light which wee shall behold with cleere eies There is the souereigne good euen the treasure of treasures which we shall not onlie see but also enioie I meane life euerlasting which is the fulnes of time the length of daies yea the true daie which knoweth no sun setting the high noonetide the abundance of perfect glorie euerlasting truth and true euerlastingnes The continuance of that citie hath no end the brightnes of that citie hath no dimnes no decaie The fulnes of the ioies of that citie hath no lothsomnes O true mid-daie ô glistering light ô cleere sun-shine ô driuer awaie of darke shadowes ô drier vp of fens and marishes ô cleanser of noisomnes and stinkes O temperate spring-tide ô beautifull summer ô plentifull haruest ô calme and quiet winter ô safe dwelling paradise I meane ô sweete food of life God almightie Long ô man with a godlie longing after these euerlasting ioies laid vp in heauen where thou shalt see God face to face who is the light of the inlightened the rest of the exercised the countrie of the sore trauelled the life of the liuing and the crowne of conquerors 2 The REPVLSE giuen by the contempt of this present world and the loue of the world to come O Man if the things which thou séest vnder heauen so much delight thée if a verie prison and gaile seeme so beautifull in thine eies what affections should the countrie of countries the citie of cities and mansion of mansions bréed in thy heart If strangers and forreners are in loue with such vanties how pretious are those things which children heires shall possesse euen to their full cōtentment If mortall and miserable men are so inriched in this life how shall immortall and blessed saincts be rewarded in the life to come Wherefore I counsell thée O man to shake off from thée the loue of this present world wherein no reasonable creature is so borne that he should not die and take vnto thée in place thereof the loue of the world to come where all are so reuiued and quickened that they cannot die againe where no aduersitie troubleth no necessitie pricketh no molestation vexeth but eternall reioising reigneth But thou wilt aske mée what else should be there but continuance and euerlastingnes of such and so great blessednes I can not answere thée otherwise than thus that what good thing soeuer is there it is to be found and what euill thing soeuer is there it is not to be found Thou wilt yet aske me further what good thing that is I tell thée O man it is néedles to aske The Prophet Esaie and the Apostle Paule teach thée in few words saieng The eie hath not séene the eare hath not heard neither hath it entred into the heart of man what things God hath prepared for them that loue him Zelous Dauid garded about with all the glorie pompe and riches of this present world gasped and groned after this felicitie when he said What haue I in heauen but thée and there is nothing vpon earth that I desire in comparison of thée God is the strength of my heart and he is my portion for euer The same good King Dauid in the abundance of his sumptuous banketing