Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	hart_n	mind_n	voice_n	826	5	11.3329	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00940	A monomachie of motiues in the mind of man: or a battell betweene vertues and vices of contrarie qualitie Wherein the imperfections and weaknesses of nature appeare so naked, that anie reasonable soule may soone see by what spirit he is lead: herevnto also, besides sundrie deuout praiers necessarilie interlaced, diuers golden sentences of S. Barnard are annexed: and also a briefe conclusion of his vpon this theame, that victorie is obtained by resisting temptation. Newlie englished by Abraham Fleming.; De conflictu vitiorum et virtutum. English	Autpertus, Ambrosius, d. 784.; Augustine, Saint, Bishop of Hippo.; Bernard, of Clairvaux, Saint, 1090 or 91-1153.; Fleming, Abraham, 1552?-1607.	1582 (1582)	STC 11048; ESTC S102283	102,654	342

wisedome of thee ô Lord who canst and wilt pull awaie the fig-leaues from our filthines and discouer our secret shame O good God we humblie beseech thee therfore to keepe and defend vs from this detestable sinne whervpon dependeth a most heauie iudgement prophesied by the mouth of thy seruant Iob to light vpon all hypocrites and dissemblers namelie that Their hope shall perish their confidence be cut off and their trust decaie like a spiders web that they shall not once appeare in thy presence they shall be desolate and fire shall consume their dwellings their ioie shall last but a moment their excellencie become as vile as doong they shall vanish like a dreame or vision in the night and their finall reward shall bee euerlasting torments in hell fire where shall be weeping wailing gnashing of teeth From this sinne ô Lord and the plagues due therevnto deliuer vs for thy mercie sake Amen 1 S. BARNARDS golden sentence of the vertue following MEate sauoureth in the mouth and the praise of God in the hart It is to small purpose to magnifie the Lords name with the voice onelie without anie meaning or intent of the mind For God from whom nothing is hid that is vnlawfullie done requireth not the shrilnes and cleerenes of the voice but the cleannes and purenes of the hart Wilt thou therefore worship God aright doo him true and alowable seruice and shew thy selfe an imbracer of pure religion Then worship him in spirit and truth with singlenes of hart with a sincere and vpright mind visit the fatherles maintaine the widowes right followe the example of Christ and keepe thy selfe vnspotted of the world This is true worship this is pure religion 2 The REPVLSE giuen by true WORSHIP and pure RELIGION O Man take héede in anie case of counterfeting forging thy selfe to be that thou art not For to séeme before men otherwise than thou art what else is it but meere damnation Remember therefore the words of our Sauior Christ spoken to this effect Wo be vnto you Scribes Pharisies hypocrites for ye make cleane the out-side of the cup or platter but within you are ful of robberie and vncleannes O thou blind Pharisie first make cleane the in-side of the cup or platter that the out-side of them may be cleane also And the words of our Sauior vttered in the verie same sense with an often repetition or rehersall Wo vnto you Scribes and Pharisies bicause you are like vnto painted sepulchres which appeare outwardlie to the eies of men gaie and beautifull but are full within of dead mens bones and all filthines Euen so you likewise séeme before men iust and righteous but within you are full of hypocrisie and wickednes Vpon whom this sentence of our Sauiour is verified They come vnto you in shéeps clothing but inwardlie they are rauening woolues 3 A praier for the former vertue O Eternall God without whose aid and assistance all our actions are turned into sinne bicause they are not seasoned with the salt of thy spirit but leauened rather with the dowe of the flesh we beseech thee of thine entire goodnes to teach vs the true worship of thee and the sincere seruice due vnto thy diuinitie O suffer vs not to be misled by the imaginations and traditions of men which highlie offend thy Maiestie but vouchsafing to open the eies of our vnderstanding with the keie of thine heauenlie knowledge direct vs how and in what sort we may walke religiouslie before thee Roote out of our harts good God all sinister seruice and dissembled adoration lead vs by the hand into thine holie temple and make a passage for thy spirit of sanctification into our dull and darke capacities that being reformed therby we may worship thee in spirit and truth knowing that thou art a spirit and therefore wilt admit none other worship to be done vnto thee but that which is true vnfeigned sincere and spirituall We knowe how thou hast abhorred the hypocriticall holines of the Gentiles of whom thou complainest by thy Prophet Esaie that they 2 The ASSALT giuen by DISOBEDIENCE O Man consider thine owne dignitie worthines Thine estate is honourable and thou art better than the best To serue and obeie is an abasing of thy vocation it is a signe of inferioritie and subiection To be a maister carrieth some title of authoritie but to be an vnderling or seruant is an argument and token of an homelie and course calling Account of thy selfe therefore and of thy reputation What art thou that thou shouldest do homage to such as are woorse than thy selfe It were more méete for thée to command and gouerne and they to obey and be ruled considering thou art so excellent in all respects that there is not one to be found comparable vnto thée either in wit policie diligence or anie other good qualitie Cast off the yoke therefore of subiection for to obeie is seruitude and bondage slauerie thraldome yea to be inferiour to such as are not thy betters is a token of a base mind and a cowards hart Therefore estéeme of thy selfe Lord-like and not seruant-like stoope not vnto anie cap not crouch not for a man is but a man and thou being a rare man and matchlesse néedest not passe a point for the proudest pecocke for all his fine feathers and trim taile And rather than thou shouldest be at commandement like a seruant trie maisteries for superioritie and get it by vsurpation For a loftie looke and an hautie hart doo best béecome a man 3 A praier against the former vice O Most louing Father who hatest all kind of disobedience frowardnes stubbornes rebellion contumacie obstinacie and contempt which are the fruits of the corrupt flesh and hast declared also thy hatred by denouncing most terrible plagues against so detestable sinne we beseech thee to plow vp the sandie soile of our harts with the cultre of thy sanctifieng spirit that wee may beecome tractable mild gentle lowlie and obedient as it becommeth vs. We knowe by the information of thy holie word that who so disobeieth thee is subiect to manie curses and who so resisteth a iudiciall magistrate is punishable with death euen by thine owne ordinance and lawe We know that thou detestest nothing more than the sinne of disobedience and transgression of thy commandements though the intent seeme neuer so good honest and tollerable to mans iudgement and reason This is prooued ô eternall God in Saule whom thou by the mouth of Samuel didst charge with a precise commandement that he should kill Amalek and make a common spoile and hauocke of all that came to his hands who being incensed with couetousnes spared the verie best things and conuerted them to his owne vse and possession contrarie to thy will But thou in thy iustice didst shew thy vengeance vpon him in not onelie reiecting and casting him out of thy fauour but also in disgrading him of his dignitie and taking from him his kingdome We beseech

be well and at peace 2 The ASSALT giuen by waiwardnes and malapert controlling O Man is it méet that fools senselesse brutish beasts should be smoothed and soothed with faire words Or rather is it not more conuenient that they should be roughlie rebuked and taken vp with bitter and sharpe taunts so often as they offend For it is not mild spéech that can preuaile with such as lacke iudgement and reason and therefore to deale with them in that order it is labour superfluous Take them vp as one hauing authoritie for beare them not an inch vse such words in reproouing them as are agréeable to the maner of their dealing If a woman offend thée beare not with hir weaknes if an old ancient father yéeld nothing to his age or grauitie if a learned Doctor estéeme not of his person if thine equall hold fowle scorne at his sawsines if thine inferior and vnderling checke him and make him hold his tongue if thy parents alledge thou art no child and so turne their controlments vpon their owne necks Finallie be hée better or be he baser that rebuketh thee forbeare him not but with stowtnes stand in defence of thy selfe 3 A praier against the former vice O Eternall God Father of our Lord Iesus Christ which seest our secret hidden thoughts and the issue of euerie enterprise before we our selues are certaine to what end the same will growe remooue from vs we praie thee all waiwardnes malapert controlling of our brethren for their offences And whereas our nature is stout rebellious and vnpatient of reproofe in so much that oftentimes we spurne at them that admonish vs for our amendment and reward them not onelie with counterchecks but also with open wrong manifest abuse as Ahab did Micah Manasses Esaie Pashur Ieremie Herod Iohn Baptist and the Iewes Iesus roote out of our harts good Lord that wicked custome and let vs not by refusing correction double our offence and so make it the more odious Furthermore most mercifull Father indue vs with wisedome and discretion that we may be led with the eies of vnderstanding to iudge betwixt the sinner and his sinne to obserue due time season of reprehending to be mild gentle in reproouing such as be tractable but sharpe rigorous to the obstinate wilfull otherwise we shall little preuaile in labouring to supplant iniquitie and to reforme the transgressor Teach vs the true vse of that wholsome counsell ministred vnto vs by thy sonne Christ namelie that if our brother trespasse against vs we go and tell him his fault priuatelie betweene him vs if that will doo no good toward the winning of him home then to put other meanes in practise before we procure his open shame This lesson o Lord giue vs grace to learne and not onelie to learne but also to remember and not onlie to remember but also to exercise and folowe that the end of our labour bestowed according to thy will may tend to the glorie of thy most holie name the safetie of repentant sinners the discharge of our owne conscience through Iesu Christ our onlie mediator aduocate Amen 1 S. BARNARDS golden sentence of the vertue following PResumption and obstinacie are the waies of diuels flie from them ô man least thine enimie triumph ouer thee For in these sinnes he reioiceth exceedinglie hauing made proofe in himselfe how vnpossible it is to recouer and get out of such a gaping gulfe Now I would not haue thee ignorant ô man what are the steps of this downe-fall or breake-necke the first is the dissembling of thine owne weaknes the second the ignorance of thine owne wretchednes the third is the excusing of thine owne wickednes and the fourth is open contempt and perseuering in sinfulnes Which steps if thou wilt not tread in ô man nor be swalowed vp in this irrecouerable whirlepoole of destruction despise not good counsell disdaine not to be rebuked but mildlie and meekelie take warning when thou docest amisse and when thou art rebuked of sinne and vngodlines take it in good part on Gods name and beare it patientlie with the spirit of softnes and gentlenes 2 The REPVLSE giuen by MEEKENES or gentlenes O Man this persuasion may in no case be followed For it is flatlie against the counsell aduise of the Apostle who admonishing his beloued scholler Timothie in this behalfe saith Rebuke not an elder but exhort him as a father the yoonger men as brethren the elder women as mothers the yoonger as sisters in all chastitie Againe The seruant of the Lord must not striue but be gentle vnto all men apt to teach suffering euil in méekenes instructing them that are contrarie minded Againe Improoue rebuke exhort in all long suffering and doctrine This vice of waiwardnes or malapert controiling doth more hurt to the baser sort than to the better to the subiect than to the magistrate For it cōmeth to passe oftentimes that they contemne correction and reprehension vsed vttered with mildnes loue and charitie and against words spoken with humilitie lowlines they will not sticke to shoote the shafts of shameles derision and scorning Herevpon it is thus written in Scripture Who so reprooueth a scornefull person getteth himselfe dishonour Againe Reprooue not a scorner least he owe thée euill will Contrariwise of him which amendeth when he is reprooued and is the better being rebuked it is thus spoken Rebuke a wise man and he will loue thee 3 A praier for the former vertue O Lord which from time to time hast placed among thy people meete conuenient vessels to carrie the message of thy word will that thereby they might be instructed taught how damnable their state is during the time of their pilgrimage in wicked waies and by-paths of impietie and hast dispersed and sowne among vs plaine tell troth Nathans to reprooue vs of our iniquities and sinnes giue vs grace we beseech thee that the preaching of the one and the reproouing of the other may worke vpon vs like new made waxe apt to receiue anie fashion or forme O plant in vs a patient spirit which may make vs lowlie in hart and reformable in will that the words of the admonisher may not passe by vs like a sudden blast of wind but rather worke effectuallie in our harts euen like fire which fineth siluer by the vertue of his heate Remooue from vs all rebellious motions of the flesh which are euer against the good suggestions of the spirit direct vs in the waie of wisedome that we may take and choose whatsoeuer is wholsome for vs yea though the taste thereof be as bitter as woormewood to the mouth of our carnall man We knowe ô Father that to purge abundance of corrupt humours which ingender euill diseases the physician ministreth bitter pils to an old sore which can not be cured with a gentle plaster the surgeon applieth a biting corsiue which medicines though to the patient most greeuous

and painfull yet in consideration that they are preparatiues to health they are receiued well taken and suffered And therefore ô Lord vouchsafe vs the grace of thy holie spirit wherby we being guided conducted and gouerned may not murmur at the admonitions reprehensions and corrections of our brethren though they rebukes vs sharpelie but may most thankefullie take their reproofes knowing that the end and scope of their labour so imploied is for the edification of our soules in Christ Iesus to whom be praise for euermore Amen The tenth Combat 1 S. BARNARDS golden sentence of the vice insuing SWelling loftines is a selfe-liking of ones owne excellencie and hath attending vpon hir two waiting maids broken to hir owne bowe the one is blind pride the other vaine pride whereof the first is a fault of the vnderstanding the second of the will For by that the eie of reason is deceiued and by this the desire of will abused Blind pride maketh a man beleeue he is better than he is whereby he swelleth in the opinion of his owne excellencie boasting of himselfe and giuing no glorie at all vnto God Vaine pride bewitcheth a man in such sort that he braggeth not onelie in that which he hath but in that which he hath not and is more delighted in his owne commendation than in the praise of God But why swellest thou ô dirt and doong Why art thou loftie All flesh is grasse and all the glorie thereof as the flowre of haie He that planteth is nothing nor he that watereth What hast thou that thou hast not receiued and why then art thou so loftie 2 The ASSALT giuen by swelling LOFTINES O Man if thou haue anie busines to doo anie affaires in the world to deale in anie matter wherin to meddle to it with a good stomach and feare not the face or looking on of anie maner of person Followe thine owne counsell and determination For another mans wit is not so good but thine may be much better And therefore abase not thy selfe but compare with the best Let not thine opinion and iudgement bée schooled by anothers aduise and consultation What shouldest thou submit thy selfe to the censure of men Hast thou not God in heauen an eie-witnes and ouerséer of thy dealings Why then shouldest thou care what men suspect and misdéeme of thée in earth 3 A praier against the former vice O Mercifull God cast the light of thy countenance vpon vs which are nothing but mist darknes that the same shining vpon vs may illuminate vs outwardlie and inwardlie to the sanctifieng both of our soules and bodies which thou hast created to set foorth the glorie of thy most holie name And bicause good God there are manie conueiances of vices in our harts and manie holes and corners for sinnes of sundrie sorts to lurke in the least wherof deserueth death and condemnation we most humblie craue of thy diuine Maiestie that it would please thee to crush out of our entrailes as out of a sponge all such filthie and stinking defilings as haue euer since the daie of our natiuities lien there soking and soupling to the vtter putrifieng consuming both of soule and bodie Speciallie most mercifull Father be vnto vs so good a physician as to minister but one dram or scruple of thy grace that swallowing the same downe into the stomach of our soules we may vomit and spue out all swelling loftines which puffeth vs vp like wind blowne into a bladder O heale vs thou most carefull and cunning leach of mankinde which knowest and onelie vnderstandest what maladies are incident to this our mortalitie with what medicines they are to be expelled Suffer not so dangerous an humor to abound in vs least ouer-ruling vs it preuaile and carrie vs as it list from woorse to woorse till we be brought at last euen to the gates of hell as Nemroth Nabuchodonisor Pharao Antiochus Herod the rest of that ambitious proud race were euen at the verie ripenes of their pompe when they thought all things safe and in perfect securitie Wee craue it so much the more instantlie ô Father bicause thou hast threatened to cast downe the high mountains and to make them eeuen with the lowe plaines to lop the tall ceders of Libanus and to make them equall with the base bulrush that thou onelie maiest be honoured in thine excellencie and that all creatures stooping vnto thee may do homage and reuerence to thee their Creator Humble me ô Lord in this maner and pull downe the pinacles of my proud hart that my soule may be made a mansion for thy Maiestie to dwell in thy Sonne to abide in and the holie Ghost to continue in to whom be all honour and power for euermore Amen 1 S. BARNARDS golden sentence of the vertue following FOlowe after me saith Christ passe through me drawe neere to me after me bicause I am the truth through me bicause I am the waie to me bicause I am the life Againe he saith Who so will come after me let him denie himselfe take vp his crosse and followe me Wherein he laieth three things before vs bondage basenes hardnes Bondage in denieng himselfe basenes in taking vp the crosse hardnes in following Christ whose life was tempered with no kind of worldlie pleasure By this we are taught to humble our selues and to be lowlie in our owne eies to be reformed when we are rebuked and not to hold scorne of correction when we are blame-woorthie For the waie to be perfect is to learne how to amend that which is vnperfect if we neglect this we shall neuer come to that 2 The REPVLSE giuen by humble LOWLINES O Man thou must giue no occasion of slander or euill speaking no suspicion of priuie whispering secret talking but if thou be guiltie of such faults as thou art charged withall confesse them that thou maiest amend when thou art rebuked if not denie them with humble lowlines and cléere thy selfe by the true protestation of an vpright conscience bicause the Apostle admonisheth thée that thou oughtest not to giue anie occasion to the aduersarie of speaking slanderouslie Which thing the Apostle detested euen in them that knowing the Christian faith sat downe notwithstanding to eate meates offered vnto idols And although they estéemed an idol as a toie or a thing of naught yet taking vnto them and tasting idolatrous meates as altogither harmeles and nothing at all offensiue they did tie the weake consciences of their vnstaied brethren to the damnable rites and ceremonies of idols by this their euill and vnchristian déed 3 A praier for the former vertue O Almightie euerlasting God which from the beginning of the world hast throwne the thunderbolts of thy iustice and vengeance at such as obstinatelie haue continued in their sinne without remorse of conscience or feare of thy iudgements we most humblie beseech thee to heare the praiers of vs thy seruants and to grant the petition of our lips O

but hauing helpe of God from heauen and assisted with the spirit of sanctification let him doo his endeuour dailie to withstand the euill custome of sinne and let him say with the prophet euerie morning and euening Behold I haue now begun the right hand of the Highest hath wrought this alteration change 3 A praier for the former vertue O Pitifull Samaritan which didst so lament our distressed case when wee were wounded with the inuenomed darts of sinne that thou vouchsafedst to heale vs euen by applieng the most comfortable plasters of thy hart bloud to our desperate sores ô heare the praier and supplication which wee powre out before thy mercie-seat beseeching thee of thine accustomed kindnes ô louing Ioseph to make vs rich in vertue godlines speciallie bring our harts into the safe rode harbour of hope where lieng at rest they can take no harme And although our sinnes like hie growne seas doo swell and lift vp themselues ouer our heads insomuch that with their violent rage they seeme to threaten the renting in sunder of the gables of our anchor hold so to sinke the ship of our confidence wherein we wish to be carried into the port of thy promises neuer failing them that repose their vndoubted trust in thee which art yea and Amen to all the flocke of the faithfull yet notwithstanding we saie as that good King said Thy mercie ô Lord surmounteth all thy works and with the Prophet in his lamentations It is thy mercie ô Lord that we are not consumed and with the Apostle Thou art rich in mercie ô God And bicause hope is so necessarie ô sweete Sauiour that without it we cannot be saued knowing that it is one of the vertues which must aduance prefer vs vnto thee for in faith hope and charitie consisteth the obteining of perfect felicitie we beseech thy goodnes to stablish and strengthen the same in vs to sowe it plentifullie in the soile of our harts that it may shoote forth spread abroad like a palme tree to the endles comfort of our soules and consciences Thou being so gratious and fauourable vnto vs it can not be but that in all tempests of troublesome thoughts raging in vs through the sting of our sinnes and bringing vs out of quiet we shall presentlie apprehend thy promise encouraged by a liuelie hope and running from wickednes as from the ruine of a rotten wall be erected supported and vnderpropped with the firme foundation of thy faithfulnes which neuer failest the constant beleeuer trusting to thy word and building thervpon as vpon a most firme and vnshakeable foundation but performest the vttermost of thy couenant euen to the third and fourth generation of them that loue thee and keepe thy commandements which to obserue and liue thereafter giue vs grace ô Christ for thy mercie sake Amen The xv Combat 1 S. BARNARDS golden sentence of the vice insuing COVETOVSNES hath the chiefe rule and highest place in matters of robberie craft deceit and wrongfull dealing he rideth in a wagon of foure wheels the first base-mindednes the second crueltie the third contempt of God and the fourth forgetfulnes of death Moreouer the beasts that drawe this wagon are hold fast and catch all both which are ruled by one waggoner whose name is desire to haue more For couetousnes being loth to ouercharge himselfe with hiring manie seruants is content with one though he be neuer so simple The waggoner is nimble at his busines and neuer complaineth of wearines hauing in his hands two whips wherewith he yerketh the drawing-beasts the one called greedie of getting the other feare of losing This couetousnes is one of the princes or peeres of the great mightie monarch of the spirituall inuisible Egypt 2 The ASSALT giuen by insatiable COVETOVSNES O Man be carefull of thy selfe and séeke all the means thou canst to increse thy welth it is good husbandrie to haue a regard to thine owne commoditie and profit Hast thou a stocke of monie Put it out to vsurie take for the loane not as the borrower is able to affoord for his benefit but for thine owne contentment and satisfaction Hast thou houses tenements Let them out after such a rate and vpon such conditions that thou maist be a great gainer by the bargaine and that the tenant by thy fore exaction of rent may be eaten out of house and home and so thy tenement returne againe into thy hands Hast thou farms in the countrie arable lands pasture and medowe-ground Put it to other mens occupieng and make monie of all paieng thée yéerli and quarterly such round summes vpon extreame couenants as thou maiest be soone inriched by such dealing If thou haue cattell of thine owne let them féed on the common for why maist not thou vse that libertie which is granted to another Hast thou sonnes or daughters to bestowe in mariage Séeke not after them that be poore though they be honest and vertuous comlie and handsome wise sober and modest well brought vp and of good behauiour but prouide for thy sonnes such wiues as haue not onlie wealthie kindred but also great dowries let the same care be in thée for thy daughters in like maner Furthermore if thou sée a commoditie which thou art in loue withall and thinkest the same fit for thée disburse so much monie as will compas it be it office in court citie or countrie thou maiest make thy bargaine againe in such sort that thou néedest not loose the value of a rush Let nothing scape thée if thou sée it be for thy behoofe For this is no couetousnes but carefull prouision when a man hath in store to serue his turne in time of necessitie And better it is that a thing in anothers kéeping and ill vsed were in thy hands discréetlie to occupie than to let such a one haue it as knoweth not what belongeth to such a commoditie 3 A praier against the former vice O Eternall GOD who of thy goodnes openest thy bountifull hands and fillest all liuing things with the dew of thy blessing we beseech thee to roote out of our harts all doubt and misbeleefe of thy vniuersall prouidence which in nothing so much as in the horrible sinne of couetousnes appeareth and therfore good Lord weane vs from it as the nurse weaneth the sucking child hanging vpon his breasts least the venemous milke of so vglie and detestable a vice ouer long remaining and continuing within vs we growe full of infection and fall into the distressed state of the Iewes of whom the prophet complaining reporteth that from the crowne of the head to the sole of the foote there was no sound place but all ouer irkesome with scabs vlcers biles and running sores We knowe this vice ô Lord to be a vice so derogatorie to the honour of thy name as none more For it maketh them in whom it hath possession idolaters and image-worshippers whiles they hauing more cōfidence in corruptible creatures

into the gilt of fornication 2 The ASSALT giuen by inward fornication or whoredome of the hart O Man if thou hast anie light of reason any sparke of iudgement vnderstanding tell me this in conscience and truth if hée that consenteth to lust in his heart and committeth not the actuall déed of concupiscence offend in such sort as to deserue damnation I thinke no and I will auouch no lesse than I speake For why should he that conceiueth a thing in his mind and putteth neither hand nor foote to the accomplishment of the same be iudged an offender All lawe is against it all equitie disaloweth it conscience misliketh it and iustice will not agrée vnto it If thou sée a faire house a beautifull woman a fruitfull vineyard a pleasant garden and wishest in thine heart to haue reall possession not giuing the attempt by anie outward action apparant to the eie of shine inward lust who shall be so bold as to come foorth and accuse thée of offence If thou canst be charged with no misdéed why shouldest thou be counted guiltie if void of crime why condemned Followe my counsell therefore in this manner and forme as I set it before thée Dooest thou sée hir whome thine eie highlie pleaseth Is she a Gentlewoman is she so manie degrées aboue thy base estate that all and the onelie delight which thou art like to haue by hir is in viewing hir amiablenes Well content thée therewith and féed thy fansie with a firme and fast fixed conceipt of hir fauour let hir be déeplie imprinted in thy thought and cogitation and suppose thou hast by hir as much pleasure and voluptuousnes as by a meaner woman For where action is hindered by occasion of some circumstance there cogitation may haue libertie to run at randon And though the members of thy bodie by instrumentall touching may not be admitted to doo their office yet it shall be frée for thée to feed thy wanton eie to suffice thy ticklish fansie and vnbrideled lust Spare not so to doo for it is no offence the secrets of thy soule are knowne to none but thy selfe and therefore none being able to accuse thée thou shalt néed none to excuse thée 3 A praier against the former vice O Almightie and eternall God forsomuch as we are led by the priuie and vnspied desires of our corrupt harts into manie an outragious and ouglie sinne naie rather floong head-long into full seas of most accursed crimes for that they are the sparkles whereby the flames of manie a foule abuse are kindled which also gathering force by degrees must needs in time violentlie burne according to the wise sentence of Salomon that no man can carie fire in his bosome his cloths vnsindged nor go vpon hot coles and his feete vnblistered therefore we beseech thee gard vs about with thy grace against this spreading poison O suffer not the soules of thy seruants to become sinks of vncleane lusts by whose noisomnes whatsoeuer portion of thy spirit we possesse is quenched and all goodnes vtterly consumed Let not vs whom thou hast vouchsafed to partake the fruits of thy deerlie beloued sonnes death and passion serue like slaues vnder the banner of the flesh For what an intollerable apostasie and reuolting were that to forsweare and renounce the truth of the promise which we made to thee in our baptisme that we would forsake the diuell the world the flesh with all the pomps vanities and abhominations of the same Out alas better had it beene for vs neuer to haue beene borne than to be conuinced and found guiltie of such an vnpardonable trespas And therefore Lord for that loue sake wherewith thou so louedst vs being thine enimies that thou gauest thine onelie begotten sonne to die for our iustification for that loues sake keepe vs in the due execution of thy will in obedience to thy lawe in reuerence and dread of thy commandements in loue of thy mercie in feare of thy iudgements and finalie in mindfulnes of death so shall we be sure not onelie to mortifie and kill all the lusts of vncleannes but also to walke before thee with a pure hart which grace ô God grant vs Amen 1 S. BARNARDS golden sentence of the vertue following WILT thou learne ô man what inward chastitie and cleannes of hart is then consider the contrarie that by the vilenes of the one thou maist learne the excellencie of the other It is naturallie graffed in euerie reasonable creature to fansie the best things and still to couet more though he haue enough yea suppose that whatsoeuer he hath be pure and good yet so rauenous are his desires and so insatiable his hart that he thinketh better of other mens than his owne For doubtles it is a thing vnpossible to tedder tie in concupiscence or to appoint it much or little till it be satisfied till it be filled till it haue got wherewith to be contented As for example He that hath a faire wife wisheth a fairer in his hart and is bewitched with a wanton eie He that goeth gorgeous and gaie setteth his mind vpon costlier and brauer attire He that swimmeth in wealth hunteth after more repining at him that is richer The monie-monger will neuer saie I haue enough The whooremonger will neuer saie I haue enough The bloud-thirstie murtherer will neuer saie I haue enough The ambitious vain-glorious man will neuer saie I haue enough and so of the rest What is the cause of this insatiablenes which hath no end which hath no botome Euen an vncleane hart a corrupt hart a defiled hart an vnchast hart which runneth a whoring after other mens goods will in no wise be content with his owne A cleane pure hart is the dwelling-house of Christ In such a hart reason is so far frō error that it agreeth with mans will For mans will loueth such a reason and such a reason mans will Let thy will be void of vncleannes bicause right reason alloweth such a will Cleannes of hart causeth quietnes of conscience For if the hart be chast the conscience is not troubled bicause such chastitie and cleannes is a mortifieng of the earthlie members a taming a bringing downe and a keeping vnder of corrupt affections which are the torches that set the towe of euill deeds on fire To the cleane harted blessednes is promised to the vncleane harted cursednes is threatened the one shall dwell in the Lords tabernacle the other in the diuels dungeon the one shall rest in Gods holie hill the other in the vallie of death the one shall liue with the Lambe euerlastinglie bicause they are chast virgins the other with the Gote Satan I meane bicause they are ranke harlots 2 The REPVLSE giuen by inward CHASTITIE or vndefilednes of heart O Man thou art a greuous offender if thou kéepe not the chastitie and virginitie of thy soule For marke what the author of perfection innocencie and cleannes vttereth in the Gospell Whosoeuer saith he looketh vpon