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

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

Table of contents

Title page

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TO THE Right Woorshipfull, Sir GEORGE Carey, Knight, Knight Marshall of hir Maiesties most Honorable houshold, Sonne and heire apparent to the right Honourable Lord HENRIE, Lord of Hunsdon, &c. AND To the most vertuous and godlie minded Ladie, the Ladie ELIZABETH his wife, long life, and happie daies.

The names of such Vices & Vertues, as are specified in this booke to be at mutuall hatred and strife: with the maner of their opposition or contrarietie, set foorth in fiue Sections, and fiue and twentie seuerall Combats, for order sake.

A flourish to the seuerall combates or conflicts following, being fiue and twentie in number.

§

The first Section, and first combat.

§

1 S. BARNARDS golden sentence of the vice insuing,

2 The ASSALT giuen by PRIDE.

3 A Praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by HVMILITIE.

3 A Praier for the former vertue.

The second Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by VAINE-GLORIE.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by the FEARE of GOD.

The third Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by HYPOCRISIE or DISSIMVLATION.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by true WORSHIP, and pure RELIGION.

3 A praier for the former vertue.

4

§

2 The ASSALT giuen by DISOBEDIENCE.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by SVBMISSION.

The fift Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by malicious EMVLATION and ENVIE.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by LOWLINES, and brotherlie agreement.

3 A praier for the former vertue.

§

The second Section, and sixt Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

The ASSALT giuen by diuelish HATRED.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by true LOVE and CHARITIE.

3 A praier for the former vertue.

The seuenth Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by the excusing of sinne, and by SLANDER.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by libertie in rebuking, and due correcting.

3 A praier for the former vertue.

The eight Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by WRATH and RASHNES.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by PATIENCE or forbearance.

3 A praier for the former vertue.

The ninth Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by waiwardnes, and malapert controlling.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by MEEKENES, or gentlenes.

3 A praier for the former vertue.

The tenth Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by swelling LOFTINES.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by humble LOWLINES.

3 A praier for the former vertue.

§

The third Section, and eleuenth Combat.

§

1 S. BARNARDS golden sentence of the vice. insuing.

2 The ASSALT giuen by vngodlie SOROWE, or HEAVINES

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by godlie reioicing, and spirituall COMFORT.

3 A praier for the former vertue.

The twelfe Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by slothfull IDLENES.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by honest and vertuous EXERCISE.

3 A praier for the former vertue.

The xiij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by wandering loose LIBERTIE.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by Christian contentment, and STAIEDNES.

3 A praier for the former vertue.

The xiiij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by diuelish DESPERATION.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by faithfull HOPE.

3 A praier for the former vertue.

The xv. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by insatiable COVETOVSNES.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by the CONTEMPT of this WORLD.

3 A praier for the former vertue.

§

The fourth Section, and 16. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by hardnes of hart, or VNCHARITABLENES.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by COMPASSION and MERCIE.

3 A praier for the former vertue.

The xvij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by craftie collusion, deceitfull dealing, and theft.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by VPRIGHTNES, and plaine dealing.

3 A praier for the former vertue.

The xviij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by LIENG and DISSEMBLING.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by TRVTH and EQVITIE.

3 A praier for the former vertue.

The xix. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by EXCESSE and GLVTTONIE.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by TEMPERANCE and SOBERNES.

3 A praier for the former vertue.

The xx. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by foolish and excessiue REIOICING.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by measurable SOROVVING.

3 A praier for the former vertue.

§

The fift Section, and 21. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by talkatiuenes, or much BABLING.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by discreet SILENCE.

3 A praier for the former vertue.

The xxij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by dishonestie, and vncleannes of LIFE.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by honestie and cleannes of LIFE.

3 A praier for the former vertue.

The xxiij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by filthie LECHERIE.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by vnspotted CHASTITIE.

3 A praier for the former vertue.

The xxiiij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by inward fornication, or whoredome of the hart.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by inward CHASTITIE, or vndefilednes of heart.

3 A praier for the former vertue.

The xxv. and last Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

2 The ASSALT giuen by the loue of this present WORLD.

3 A praier against the former vice.

§

1 S. BARNARDS golden sentence of the vertue following.

2 The REPVLSE giuen by the contempt of this present world, and the loue of the world to come.

3 A praier for the former vertue.

¶The winding vp of this worke, conteining a briefe conclusion vpon this theame; That victorie is obteined by resisting temptations. Drawne out of S. Barnard, and englished for the agreement of the matter comprised in this booke.

§

§

§

[Page]

[Page]

A MONOMACHIE of MOTIVES in the mind of man: Or a Battell betweene VERTVES 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.

Iames. 4, verses, 7, 8.

7 Resist the diuell, and he will flie from you.

8 Drawe neere to God, and he will drawe neere to you.

Imprinted at London by H. Denham, Cum priuilegio Regiae Maiestatis.

§

§

[Page]

COMME IE TREVVE.

TO THE Right Woorshipfull, Sir GEORGE Carey, Knight, Knight Marshall of hir Maiesties most Honorable houshold, Sonne and heire apparent to the right Honourable Lord HENRIE, Lord of Hunsdon, &c.
AND To the most vertuous and godlie minded Ladie, the Ladie ELIZABETH his wife, long life, and happie daies.

[Page]

OF AL THINGS vnder the sunne (Right Woorshipfull (which are at greatest disagreement, the motions of mans mind, by the iudgement of the learned, are in such a degree of contrarietie, that they are said to be at mutuall strife, by reason of that same [...], which our corrupt nature, confirmed by euill custome, doth procure.

[Page] A proofe heereof appeareth in the confession of that notable conuert of Tarsus in Cilicia, in whome (his apostolicall vocation notwithstanding) this opposition was so effectuall, that he acknowleged a lawe in his members, rebelling against the lawe of his mind, and leading him captiue vnto the lawe of sin; wherevpon he vttered this patheticall exclamation, O me miserum! Quis me à corpore mortis huius vindicabit?

For doubtles, there is no reasonable creature consisting of soule and bodie, in whose mind contrarie motions are not incamped, making manie a hot skirmish, to amplifie and inlarge the limits of their regiment; in so much that oftentimes we see some soonke and swallowed vp in seas of disquietnes, whiles waiward will rageth against right reason, Alternis ictibus sese mutuo impetentes, and striuing for superioritie.

Heerevnto are referred the good and bad liues of men, their thoughts, words, deeds, and whole conuersation, honest or dishonest: to the controlling of a certaine Greeke prouerbe, supposed of some to be a doctrine void of all contradiction, and thus cited of the Poet: [...]; alluding to spirits, vnto whome they ascribed the full charge of mans life.

But to omit this controuersie (Right Worshipfull) [Page] so it is, that hauing read a compendious discourse of a fatherlie churchmans penning, intituled, V [...]rtutum & vitiorum certamen, & seeing the same most liuelie describing the hidden hart of man, and the variable state of the same, I found that it is nothing else, but a continuall temptation, and (as the patient Idumēan calleth it) Militia super terram: in consideration whereof, I haue called this english booke deriued out of latine, A Monomachie of motiues in the mind of man, &c.

Which worke written at the first in a forren tongue, and for the common behoofe of well disposed people, turned into our owne natiue speech, as affoording verie present remedies against the rebellious affections of flesh and bloud; I submit to your right woorshipfull protection, presuming of no worsse acceptation, than my former labours haue atchieued, and for this and all other offers of vndeserued bountie, yeelding no lesse thankefulnes, than my bounden dutie enioineth mee to exhibit to so good a Patrone.

Your Worships, by double dutie bound, ABRAHAM FLEMING.

The names of such Vices & Vertues, as are specified in this booke to be at mutuall hatred and strife: with the maner of their opposition or contrarietie, set foorth in fiue Sections, and fiue and twentie seuerall Combats, for order sake.

[Page]

The first Section of Assalts and Repulses, pag. 5.

Combat 1 Pride, pag. 5. against Humilitie, pag. 11.

Combat 2 Vaine glorie, 17. against Feare of God, 21.

Combat 3 Hypocrisie, 26. against True religion, 32.

Combat 4 Disobedience, 37. against Submission, 42.

Combat 5 Malicious enuie, 48. against Brotherlie agreement, 52.

Fiue

The second Section of Assalts and Repulses, pag. 56.

Combat 6 Diuellish hatred, 56. against Christian charitie, 60.

Combat 7 Excusing of sinne, 66. against Due correction, 71.

Combat 8 Wrath and rashnes, 78. against Patience and forbearance, 84.

Combat 9 Malapert controlling, 91. against Mecknes or gentlenes, 96.

Combat 10 Swelling loftines, 101. against Humble lowlines, 106.

Fiue

[Page]

The third Section of Assalts and Repulses, pag. 111.

Combat 11 Vngodlie sorowe, 111. against Godlie reioicing, 115.

Combat 12 Slouthfull idlenes, 123. against Vertuous exercise, 129.

Combat 13 Loose libertie, 135. against Contented staiednes, 140.

Combat 14 Diuelish desperation, 146. against Faithfull hope, 153.

Combat 15 Insatiable couetosnes, 161. against Contempt of this world, 167.

Fiue

The fourth Section of Assalts and Repulses, pag. 179.

Combat 16 Vncharitablenes, 179. against Compassion, 187.

Combat 17 Deceitfull dealing, 194. against Plaine dealing, 201.

Combat 18 Lieng & dissembling, 200. against Truth and equitie, 213.

Combat 19 Gluttonie, 220. against Temperance, 227.

Combat 20 Excessiue reioicing, 233. against Measurable sorowing, 239.

Fiue

The fift Section of Assalts and Repulses, pag. 245.

Combat 21 Talkatiuenes, 245.Silence, 251.

Combat 22 Dishonestie, 258. against Honestie, 266.

Combat 23 Filthie lecherie, 275. against Chastitie, 283.

Combat 24 Whordome of hart, 291. against Cleannes of hart, 297.

Combat 25 Loue of this world, against 306. Contempt of this world, 316.

Fiue

A flourish to the seuerall combates or conflicts following, being fiue and twentie in number.

[Page]

THere is a kind of persecution, both fierce and dangerous, within the bowels of our owne bodies which is inforced vpon vs, not by anie materiall seueritie, but by a certaine contrarietie of properties ingendred in vs by vice and vertue.

For, whiles pride and arrogancie doo withstand lowlines and humilitie; vaine-glorie, the feare of Gods maiestie; hypocrisie, true religion; contempt, submission; enuie, brotherlie agreement; malicious hatred, mutuall loue; reprochfull slander, libertie of due correction; furious wrath, forbearing patience; foolish frowardnes, commendable meekenes; irefull swelling, satisfaction for proffered iniuries; worldlie pleasure, spirituall delectation; [Page] slothfull idlenes, vertuous exercise; fugitiue vagarantnes, or licentious loosenes, stedfast stablenes and constancie; diuelish despaire, faithfull hope; greedie couetousnes, despising of earthlie vanities; hardnes of hart, mercie and charitablenes; deceipt and robberie, plaine dealing and innocencie; falshood and lieng, truth and equitie; insatiable gluttonie, sparing abstinence; vnbrideled reioicing, measurable sadnes; excessiue babbling, discreet silence; filthines & leacherie, chastnes and honestie; spirituall whoredome, cleannesse of heart; desire of this present world, loue of the celestiall countrie. What are these, but a cruell and tyrannicall persecution of godlie liuers, for their vertues sakes?

O what a bitter battell! ô what a sharpe assalt is that of pride, which threw Angels head-long out of heauen? which floong Adam and Eue out of Paradise? This pride hath other fellowe-souldiers assisting [Page] him in conflict, namelie, vices of sundrie sorts, which we comprising in a breefe summe, meane to discouer.

But let vs see what hard hold there is betweene the host of hell, and the host of heauen, and how the weapons of Christ beare off, and breake the blowes of the Diuell.

1

1

[Page]The first Section, and first combat.

§

1 S. BARNARDS golden sentence of the vice insuing,

PRIDE entereth into thee, ô man, through ignorance, bicause thou knowest not thy selfe. And thus doth ignorance ingender pride; when thine owne conceit deceiueth thee, making thee beleeue, that thou art better than indeed thou art. This is pride, this is the beginning of all sinne, when thou art greater in thine owne eies, than thou art in Gods sight, than thou art in truth, &c.

And therfore if thou wilt not be proud, ô man, haue knowledge of thy selfe; so shalt thou learne to be humble, lowlie, and meeke. Impenitencie followeth pride. For a proud hart waxeth hard, past feeling, void of all godlie remorse, and parching drie through want of the deaw of spirituall grace. We knowe that proud persons haue no part nor fellowship with the Saints. Why then art thou proud, ô dirt [Page] and doong?

God spared not the Angels when they waxed proud, how much lesse will he forbeare thee, ô rottennes and woorms meat? He did nothing; he wrought nothing; he onelie conceiued pride in his mind, and thought proudlie in his hart; wherevpon, euen in the twinkling of an eie, he was floong downe headlong into hell, with an irrecouerable fall. If an angel abode such bitter punishment, onelie for the conceit of pride; what shall become of me dust and ashes, the greatest part of whose life hath beene spent in pride? He sweld in heauen, I in a doonghill.

Who will not iudge that pride is more tollerable in a rich man, than in a begger, and yet both are abhominable? Wo is me, that so mightie a power was so sharplie plagued, for hauing an high mind and hautie hart! What vengeanee hangeth ouer my head, for my dailie practising of pride, for my loftie lookes, and vnsufferable nicenes? Flie from pride, my brethren, as from a scorpion; & imbrace humilitie, wherewith God is much pleased, whether it be in Angels or in men.

[Page]2 The ASSALT giuen by PRIDE.

O Man, how goodlie a creature art thou? How excellent? How like to God himselfe, whō thou dooest represent as it were a stéele glasse, and of whome thou art a liuelie image? yea, how néere drawest thou to God in dignitie, ruling and gouerning all things in earth, as he doth in heauen?

The verie Scripture it selfe describeth and setteth foorth thine excellencie in a woonderfull maner, and saith that thou art little inferiour to Angels, that thou art crowned with glorie and worship, that thou hast dominion and lordship ouer all the works of Gods hands, that all thinges are in subiection vnder thy féete, shéepe and oxen, beasts & cattell, fowles and fishes, and whatsoeuer else is contained [Page] within the compasse of this wide world. Why then shouldest thou not glorie in this so statelie a title of preeminence, in this so great interest of authoritie, in this thy diuine prerogatiue?

Lift vp thy selfe, O man, and thinke of this thine honour, how notable it is, how singular, how vniuersall. Heauen aboue doth minister vnto thée the sunne giueth thée light by daie; the moone by night; sea and land obeie thée; the one for shipping and traffike, the other for ploughing and tillage. To conclude, there is nothing, but it dooth seruice vnto thée, as to their souereigne and léege Lord.

In consideration whereof, O man, make much of thy selfe. For thou art an excellent creature: yea, thou art péerelesse in all points of knowledge, wisedome, eloquence, and counsell; in all kinds of riches, honour, estimation, & possessions; in all degrées of consanguinitie, affinitie, linage, & descent: finallie, in [Page] all other gifts of bodie, and mind.

Thou hast none better than thy selfe; none thy superiour: none thine equall. Thou art comelie of person, amiable of face, pleasant of speach, commendable in behauiour, neat in apparell, and in all respects péerelesse. Thou hast not one like thée to be thy match; despise and contemne euerie bodie therefore in respect of thy selfe; giue place vnto none, submit thy selfe to none; but prefer thine owne person before the best, estéeming all men thine inferiours and vnderlings.

3 A Praier against the former vice.

O Eternall GOD, which hast directlie spoken against the swelling sinne of PRIDE, sundrie times in thy sacred Scripture, saieng, that thou doest detest and abhor it: and hast declared by the mouth of thy Prophet Esaie, that All flesh is grasse, and all the pride thereof like flowre of grasse: we beseech thee [Page] roote out of our harts this most stinking and ranke weede of wickednesse, which pulleth vs from heauen aboue, and presseth vs to hell belowe.

O giue vs grace we beseech thee, to be proud of nothing that we attempt, or accomplish; but to ascribe all the glorie thereof to thy diuine maiestie, acknowledging that when we haue done all that we can, euen to the vttermost of our strength, we are neuerthelesse vnprofitable seruants, and haue scarselie done so much as we ought.

Guide vs we beseech thee by thy holie spirit, that we fall not into the gulfe of this odious sinne; least the like heauie iudgement be not onlie denounced, but also executed vpon vs, as was vpon Herod, whome thine Angel, by thy commission, did smite, because in the pride of his hart he aduanced himselfe, and gaue not thee the glorie due vnto thy name, insomuch that he was eaten vp of woormes. O Lord deliuer [Page] vs from this defiling offence, which woundeth the soule; so shall wee, by thy grace preuenting vs, escape punishment, through Iesus Christ our sauiour, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

ALL woorthinesse is vnwoorthie of the verie name of woorthinesse, if humilitie be despised. If therefore, ô man, thou art in authoritie, be notwithstanding as an vnderling: if thou art a Gouernour, yet thinke not scorne of subiection.

Why art thou puffed vp, ô man? why swellest thou, why lookest thou aloft, and bearest thy selfe high without cause? The Lord alone is aloft, whome thou canst not be like by climing. His greatnes is to be praised, but not able to be followed. Be humble, ô man, and thou hast laid fast hold of him, for it is humilitie alone which lifteth aloft, and leadeth to life. This is the onlie waie, besides it there is none other: [Page] he that climeth by another ladder than this, doth rather come tumbling downe, than clime vp.

2 The REPVLSE giuen by HVMILITIE.

O Man, remember thou art but dust & ashes, rottennes & woorms meat. Remember also, O man, that if thou art anie thing, except thou abase & humble thy selfe by so much, as thou art aboue and better than the rest, thou dooest vtterlie loose whatsoeuer thou art.

What man! Looke vpon thy selfe, art thou higher than the first Angel? Art thou brighter in earth, than Lucifer was in heauen? He through pride fell from the higth of his glorie, and wilt thou by presumption séeke such aduancement, as to exalt thy selfe on high out of the doonghill?

Consider thine owne estate and condition, for the terme of thy life [Page] in this world; examine what thou art by the words of the wise man, saieng: A corruptible bodie is heauie vnto the soule, and the earthlie mansion kéepeth downe that vnderstanding, which museth vpon manie things.

With what thicke and palpable darknes then, thinke we, is the dirt of pride obscured and defaced héere on earth: when a starre, which rising in the morning, and beautifieng the heauen with his brightnes, lost the beames of his light?

Heare therefore, O man, and listen for thy learning to the voice of truth it selfe speaking vnto thée, and saieng: He that followeth me, walketh not in darknes, but shall haue the light of life. The same truth teacheth elsewhere, in what points we should followe him, saieng: Learne of me, for I am méeke and humble in hart, and you shall find rest for your soules.

Harken, O swelling pride, harken, I saie, to the maister of humilitie [Page] and méeknes: Euerie one that exalteth himselfe, shall be brought lowe: and he that humbleth himselfe, shall be exalted.

Againe, Vpon whom doth my spirit rest, but vpon the humble and quiet man, and him that trembleth at my words and saiengs? Listen also, O swelling pride, what the Apostle reporteth of this maister of humilitie, exhorting men therevnto. For he saith expresselie thus: Let the same mind be in you which was in Christ Iesus, who being in the forme of God, thought it no robberie to be equall with God: but made himselfe of no reputation, taking on him the forme of a seruant, and made in the likenes of men, and found in figure & shape as a man; he humbled himselfe, made obedient vnto death, euen the death of the crosse.

If therefore the diuine Maiestie abased himselfe with so great humilitie; the infirmitie, weakenes, and vilenes of man ought not to [Page] be insolent, proud, arrogant, or presumptuous.

3 A Praier for the former vertue.

O Almightie, and euerliuing God, which knowest better than we our selues, what is most conuenient for our condition and estate; we beseech thee to powre into the vessell of our harts the pleasant and acceptable liquor of humilitie, which is a vertue wherewith thou art so well pleased, as with nothing more: promising to such as humble and submit themselues, the possession of eternall life, according to the testimonie of thy sonne Christ, saieng, that Who soeuer abaseth himselfe like a little child, he shall be called great in the kingdome of heauen.

O grant vnto vs, we beseech thee, of thine vnspeakable goodnes, that we may be inriched with this most heauenlie vertue, knowing that the [Page] same maketh vs like vnto Christ Iesu, who came into the world, as he saith of himselfe, to serue, and not to be serued, as appeareth by the washing of his Apostles feete, and by taking vpon him the shape of a seruant, whereby he made himselfe of no reputation, but was found and esteemed as a common and ordinarie man, humbling himselfe, and being obedient to the death, euen to the death of the crosse; for the which God his father exalted him, and gaue him a name aboue all names, that to the Name of IESVS, euerie knee should bow, both of things in heauen, and things in earth, and things vnder the earth.

O teach vs trulie to humble our selues before thee, according to the example, which Christ shewed to his disciples, that our praiers being made in humilitie and lowlinesse, may please thy diuine Maiestie, and that pearcing through the clouds, they may not rest, till they come neere; nor depart, till thou, ô most [Page] high, hast had respect therevnto. Grant this for thine honour and truths sake, ô omnipotent God, and mercifull Father, Amen.

The second Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

VAINE-GLORIE flieth awaie swiftlie, pearceth lightlie, smiteth smoothlie, but woundeth shrewdlie, and killeth quicklie. Vaine-glorie confoundeth sch as see not, such as be blind, negligent, and laie open themselues vnto it, such as run vpon it, as vpon a rocke, not viewing the mischiefe thereof, not marking or considering it, not auoiding and forsaking it; and not weieng with aduisement, how vaine, transitorie, fraile, and perishable it is.

For, ô man, if thou wouldest looke circumspectlie into vaine-glorie, and esteeme of it accordinglie, it should be so far from killing thee, that thou wouldest [Page] rather kill, vtterlie destroie, and bring it to nothing.

2 The ASSALT giuen by VAINE-GLORIE.

O Man, estéeme of thy selfe as thou art, surpassing all other in euerie respect. If thou doo good, doo it to thy commendation: bestowe thy benefits where thou maiest be praised. If thou be disposed to doo anie man a pleasure, doo it in such conuenient place, and at such a seasonable time, as there may be standers by, & lookers on to beare witnesse thereof, and to call thée by the name of a good & pitifull man. It is lost that is done priuilie in corners, where none beholding or séeing, can report of thée according to thy desart.

Doo therefore thy good déeds in open sight, before the eies of men, that they may commend thée for thy deuotion and holinesse, praise thée for thy mercifulnes, and reuerence [Page] thee for thy goodnesse: that thou maist be counted one of Gods elect, that none may contemne thée, none despise thée, none speake ill of thée: but that all may exhibite and doo thée such honour & reuerence, as to thée by desart is due and apperteining.

3 A praier against the former vice.

O Eternall God, vnto whome all glorie be longeth, and nothing but shame and confusion vnto vs bicause of our sinnes: we beseech thee of thine infinite goodnes and clemencie, to kindle in vs a detestation and mortall hatred against all inward motions, rebelling and making war with the spirit. And speciallie, ô mercifull Father, set vs at defiance with all selfe-liking of our selues, all selfe-loue, and selfe-trust, but specialie with vain-glorie, which maketh vs negligent and carelesse in giuing thee the honour due vnto thine holie name.

[Page] We knowe, and thou seest it in vs, that euen the meanest and basest person hath some infection, little or much, of this poisonous humor of vaine-glorie, according to this saieng of the Sonne of Sirach: The poore man glorieth in his knoweledge, and the rich bicause of his goods and substance: but let him that glorieth in his wealth, feare least he fall into want. O good Lord open our eies, that we may not onelie see, but also forsake this vanitie, knowing that so long as we sauour thereof, we can not smell sweete in thy presence.

Let not anie pompe or pride of apparell carie vs awaie, ô let vs not fixe our delight in such shadowes, knowing that thou disalowest it, & by thy seruants counsellest vs to renounce the same, saieng in expresse words: Bee not proud of clothing and raiment, and exalt not thy selfe in the daie of honour. We knowe & confesse it, that against the proud vaine-glorious Pharisies, louing & [Page] challenging the highest and chiefest seates in synagogues, and delighting to bee reuerenced in frequented places, a bitter wo was denounced by thy sonne. Whereby we are taught, in what contempt thou hast this vile vice of vaine-glorie.

O giue vs grace therfore, we hartilie beseech thee, not only to learne, but also to folowe the good & wholsome counsell of thine Apostle S. Paule, exhorting vs not to be desirous of vain-glorie, prouoking one another, and enuieng another. For if anie man seeme to himselfe that he is somwhat, when he is nothing, he deceiueth himselfe in his imagination. Grant this, we humblie beseech thee, for Iesus Christs sake, our onlie mediator & aduocate, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

THe FEARE of GOD is the water of wholesome wisedome, the well [Page] of life, and the beginning of knowledge; excellentlie refreshing the soule boiling in noisome desires, and able to quench all the firie darts of the enimie. He which hath the feare of God alwaie before his eies, his waies are beautifull, his paths are peaceable, his footsteps are vnmooueable.

Saie not, ô man, that he is wise, who is puffed vp with his owne knowledge. For the feare of God is the beginning of wisedome; feare Gods iustice, ô man, feare his power, feare his almightines, and thou art wise enough: bicause feare is wisdome. Furthermore, wisedome maketh wise, as skilfulnes maketh skilfull, riches rich, valiantnes valiant, &c.

2 The REPVLSE giuen by the FEARE of GOD.

O Man, if thou doost anie good, doo it in hope of euerlasting honor, not of transitorie estimation; of an heauenlie reward, not of an earthlie recompense. Hide and kéepe close that which thou doost, as much as [Page] thou maist. And it thou be not altogither able so to doo, yet let thy will and mind be to haue it vnknowne, so shall there be no rashnes in thée of anie vaunting what good déeds thou hast done: neither shall it bée imputed vnto thée for a fault, as time serueth to declare that, which thou wast willing should bée alwaies kept secret.

Thus dooing, thou shalt fulfill the twoo saiengs of our Sauiour Christ, séeming contrarie to themselues: In giuing almes, let not thy left hand knowe what thy right hand dooth; but let thine almes be in secret, and thy Father, which séeth in secret shall reward thée openlie. Againe, Let men sée your good works, that they may glorifie your Father, which is in heauen.

Take héed at anie hand, that the saieng of our Sauiour to hypocrites agrée not with thée: They doo all their works, that they may be séene and praised of men. Verely [Page] the cause that manie misdeedes, which otherwise might be withstood are committed.

O Lord, arme vs, we humblie beseech thee, that the whole course of our life directed thereby, we may not miscarrie: being assured, that it is a welspring of life, against the snares of death: that who so is filled therwith, shall continue sufficientlie fortified in the euill day: that it is riches, glorie, & life: gladnes, mirth, and a crowne of ioie vnto them: and that such as are guided thereby, shall find fauour in the day of death, perfect peace, and euerlasting life: which we beseech thee grant, ô Father, for thy sonnes sake, Amen.

The third Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

HYPOCRISIE is of this nature, ô man, that it seeketh after things vnaccustomed, [Page] od, singular, and vnused, to the intent it might spread abroad a zeale of it owne liking, whose affection is estranged from Christ, & delighted with vaine commendations and praises.

The sorowe of hypocrisie is not in hart; but in face: hypocrisie is a sheepe in skin, a fox in subtiltie, and a wolfe in crueltie. It would seeme good in shew, and is nothing lesse in deed; it would not bee thought euill, and yet is starke naught in all points. It is disguised with a pretended vizard of holines and innocencie, that it might the more cunninglie deceiue the simple, and drawe weaklings to commit sinne and wickednes.

2 The ASSALT giuen by HYPOCRISIE or DISSIMVLATION.

O Man, bicause thou dooest nothing in secret, that is good; and art known to be such a one, as none is the better by thee, least thou be hated & detested of euerie bodie in all places: [Page] it shall be good for thee to plaie the hypocrite, & to dissemble with God and the world. Counterfet therefore thy selfe to be such a one abroad, as thou art not at home: a deuout almoner, a godly protestant, a zealous Gospeller, and an vpright dealer in all thine affaires.

Make the world beléeue, by outward shewes of good déeds, as going to the Church, frequenting of sermons, dailie praier, faire speaking, kéeping companie with preachers, and such like works of christianitie, that thou art holie, innocent, harmelesse, honest, charitable, & mercifull; though indéed thou be an incarnate diuell, a blasphemer, a whooremonger, a slanderer, a couetous miser, an extortioner, a vsurer, and such like.

Thus shalt thou get credit abroad among men, by counterfeting the yoong Saint, and yet at home maist plaie the old diuell. By this meanes manie haue come to promotion; and therefore doo thou, [Page] as they haue done, for thine owne profit and preferment.

3 A praier against the former vice.

O Almightie & euerlasting God, Father of our Lord IESVS Christ, whose will and pleasure it is to be worshipped in spirit & truth: we beseech thee to roote out of our harts all hypocrisie and dissembled adoration of thy diuine Maiestie, all counterfet seruice, and pharisaicall deuotion, which are vtter enimies to true Christianitie: least presuming to offer such an vnclene and defiled sacrifice in thine holie temple, we be adiudged with hypocrites to feele the endles torments of fire & brimstone in the nethermost hell.

We knowe that it is not for vs to dallie with thee, who knowest our inward thoughts: to halt before thee, who perceiuest our deuises: to dissemble with thee, who seest out [Page] secret imaginations: knowing that the subtilest shift which we can vse, and the closest conueiance that we can inuent, lieth open before thee bare, naked, and vncouered. For thou canst turne vs out of our cloke of hypocrisie, and make vs appeare as we are, euen to our owne rebuke and shame.

It is an expresse commandement set downe in thine holie word, ô most mercifull Father, that whatsoeuer we thinke, saie, or doo, should sauour of singlenesse and vprightnes. And therefore in giuing our almes, thou teachest vs what rule we should obserue; namelie, that we should not doo as hypocrites doo, who cause a trumpet to sound out their almes-deedes, in the synagogues, villages, and frequented places, where they bestowe their dole: to the end that they might be honored of men.

In praieng also and in fasting, it is thy will and pleasure, that wee should shew a simplicitie & plaine [Page] dealing, all dissembling with thee, ô God, and the world set apart. For though we may delude men, by an extrinsecall kind of religiousnes and precisenes of life: yet can wee not outreach the vniuersall 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 [Page] 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 [Page] 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 [Page] 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, [Page] 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 [...]

4

§

[Page]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 [Page] 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, [Page] 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 [Page] 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 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 [Page] 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 [Page] 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 [...]

[Page] 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, [Page] 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.

[Page]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.

[Page]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 [Page] 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 [Page] 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 of the same vnto thee, who in thy good time wilt redresse all that is amisse: in the meane time, ô Lord Christ, giue vs grace to possesse our soules in patience, for thy mercie sake, wherewith thou redeemedst all mankind, Amen.

§

[Page]1 S. BARNARDS golden sentence of the vertue following.

THe best, and most approoued marke that we are Christs disciples, is this, if we loue one another, and agree togither in vnitie like brethren. Which so long as we doo, no doubt we dwell in God, and God dwelleth in vs.

For God is loue, and he that dwelleth in loue, dwelleth in God. He loueth vs, bicause he hateth nothing that his hands haue made; giuing vs an example how we should loue and tender one another, with singlenes of hart; which who so doth not, that man abideth in death.

What? Haue we not all one Father? Hath not one God created vs? Why then should we despise one another, and not rather liue in vnitie and concord, without all kind of enuie, and hartgrudge?

[Page]2 The REPVLSE giuen by LOWLINES, and brotherlie agreement.

O Man, if thou excell all other in vertues of the mind, it will be more safe, and lesse dangerous for thée, to keepe thy selfe belowe, than to clime aloft. For the higher roome that a man coueteth, the sorer is his fall. Furthermore, if some be thy superiours, that is, aboue and better than thou; or equall, that is, as good as thou; what should that gréeue thée, what should that hurt thée, what should that vexe and trouble thée?

Take héed, least whiles thou art enuious at the high and honorable place of thy brother, thou shew thy selfe a scholler & disciple of him, of whom these words are written: Through enuie of the deuill, death entred into the world, & they that folowe him take his part.

[Page]

3 A praier for the former vertue.

O Almightie and most mercifull Father, which by the mouth of thy Prophet Dauid hast highlie cō mended brotherlie concord and agreement, comparing it to the pretious ointment, which ran downe vpon Aarons beard, euen to the borders of his garments: and also to the dew of Hermon, which dropped and fell vpon the mountaines of Sion: we beseech thee of thy goodnes, to plant among vs such and so acceptable agreement, that bearing one anothers burthen, we may liue like brothers begotten & borne of the same parents.

We knowe that thy sonne our Sauiour Iesus Christ, as of all other commendable vertues, so also of brotherlie agreement, gaue vs a speciall and infallible example, in that for our sakes he betooke himselfe to the suffering of most exquisite [Page] torments, euen the torments of death, that he might drawe vs his adopted brethren to God his Father, and might place vs in the land of Canaan, as ioint-heires with him of euerlasting blessednes.

Now therefore, ô eternall God, let vs not seeme lightlie to esteme and regard so singular an example; but giue vs grace, we beseech thee, to consider that notable speech of thy Prophet Malachie vttered for our learning, that Seeing we haue all one Father, one God, and one Maker, it is not meete nor tollerable that we should despise one another: but euerie one of vs bearing one anothers burden, mutuallie to consent and agree in brotherlie amitie, vniue, and concord.

Sowe in our harts therefore, ô good Lord, the seed of loue & charitie, that thereby we may growe togither like branches of one tree, being all of one mind and hart, of one opinion and iudgement, endeuouring as much as in vs lieth, to [Page] doo thy will, euen thy will, ô father, which dwellest in heauen: which is, to be knit one to another in brotherlie agreement, & to drawe all vnder one yoke of obedience, which is the foundation of all godlie loue and mutuall consent. Grant this for thy sonnes sake Iesus Christ our onlie mediator and aduocate, Amen.

2

2

The second Section, and sixt Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

THere is a commendable hatred, and there is an execrable or damnable hatred; the one is allowed of God, but not vsed of men; the other is common among men, and offensiue to God.

The first is an hatred of sinne and iniquitie, and of this hatred the feare of the Lord is a fore-runner; and is conceiued in the harts of the godlie, for Gods sake, bicause he himselfe hateth sinne, and detesteth all wicked dooers.

[Page] The other hatred proceedeth from the diuell the author of dissention, kindeleth in men a loue of sinne and vngodlines, a delight in all kind of mischiefe, an vtter misliking of agreement, vnitie, and reconciliation; wherewith whosoeuer is poisoned, that man hateth his owne soule, and is an enimie to his owne saluation.

The ASSALT giuen by diuelish HATRED.

O Man, forsweare to loue him, who is thy enimie in all things. Neuer, so long as thy life lasteth, agrée with him, who is contrarie and against thée in euerie respect. Neuer shake hands with him, which taketh from thée anie iot of thy right. Neuer giue him faire looke, neuer shew him kind countenance, which doth out-face thée, triumph ouer thée, scorne and scoffe at thée, prouoke thée to vnpatience by wrongs and iniuries.

Neuer like of him so long as [Page] thou liuest, which is alwaies casting thy faults in thy téeth. Neuer abide him, that doth what he can to excell thée in words, déeds, credit, and preferment. For, if he did not enuie thée, is it like hée would in this sort séeke his owne aduancement, aboue thée, which art his better?

3 A praier against the former vice.

O Eternall God, in whose hands is life and death, sicknes and health, pouertie and abundance, saluation and condemnation; direct vs, we beseech thee in thy faith, feare, and loue, that we may feele the operation and working of thy holie spirit in our harts, leading vs into all honestie, godlines, righteousnes, holines, and innocencie, that thy name may be magnified in our life, and we our selues glorified after our death.

And bicause it is denied to vs all [Page] of Adams linage, vnles we be circumcised in spirit, sanctified, & regenerate by the influence of thy heauenlie grace, to attaine to the sight of thee, which art the fulnes of all felicitie, the souereigne blessednes, which endureth for euer: grant vs we beseech thee the presence of thy knowledge, whereby we being conducted, may learne to purge out of our harts the old leuen of maliciousnes, hatred, enuie, and spitefulnes, which hinder and stop vs from hauing accesse to thy diuinitie.

We knowe, ô eternall God, that hatred is so detestable a sinne in thy sight, that thou vtterlie abhorrest vs for so heinous a sinnes sake, denieng the participation of thy spirit, which is the peace of conscience, and the assurance of euerlasting life, to as manie as are possessed therewith. In consideration whereof, and bicause it is a naturall inclination, bred and continued in vs, euen from our cradles, to be at strife with them that speake ill of [Page] vs, & to hate such as bere vs no good will: we beseech thee to alter and change that diuelish disposition, & to amend in vs whatsoeuer is amis.

We are taught, that there is a hatred, which thou requirest; namelie, the hatred of our selues, and of all things pretious and deere in our owne eies: but that hatred is as hard for vs to digest, as was the doctrine of regeneration to Nichodemus. O therefore thou comforter of thy chosen, and lifter vp of thy seruants heads in the time of heauines, instruct vs in the waie of thy truth, and reforme our harts; make them new, ô Lord, that they may harbour no worke of darknes, neither hatred, nor anie other vice, which may offend thee: thorough Christ our Lord, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

CHARITIE is a goodlie thing, yea it is a thing that will not shrinke in [Page] anie tribulation, in anie greefe, iniurie, wrong, or abuse. In few words, what thinke we comparable therevnto, seeing it is preferred before martyrdome, and counted better than a faith that mooueth mountaines?

By charitie man dwelleth in God, and God in man. Charitie bringeth libertie, driueth awaie feare, feeleth no toile, looketh on no desart, requireth no reward.

Charitie is the mother of men and of Angels, pacifieng and making attonement betweene things in heauen, and things in earth. This is the vertue which reconciled God to man, and brought man into the fauour of God.

2 The REPVLSE giuen by true LOVE and CHARITIE.

O Man, doth it necessarilie followe, that bicause manie vices in thée deserue well and woorthilie to bée hated, that therefore the image of God in thée ought not to be loued? As Iesus Christ nailed vpon the [Page] crosse, and there hanging, loued his enimies, and before his death and passion admonished his disciples in this maner, saieng: Loue your enimies, doo good vnto them that hate you: and praie for them which persecute you, slander, backbite, and vpbraid you, that you may be the children of your Father which is in heauen.

So likewise, by the mouth of Salomon and Paule, these words are spoken: If thine enimie hunger, giue him meate: if he thirst, giue him drinke. For in so dooing, thou shalt heape coles of fire vpon his head. Vnto which sentence the Apostle addeth somewhat of his owne, saieng: Be not ouercome of euill, but ouercome euill with good.

It is contrariwise thus written by S. Iohn, against such as hate their brethren: He that hateth his brother, is a man-slear, and ye knowe that no man-slear hath euerlasting life remaining in him. Againe, He that hateth his [Page] brother, walketh in darknes, and is yet in darknes, not knowing whither he goeth, bicause darknes hath blinded his eies.

But thou saiest, O man, It is enough that I loue such as loue me. For why should I beare good will, or be beneficiall vnto them, that haue deserued no such thing at my hand? Heare, O man, the Lord speaking vnto thée in another tune: for, If you loue them that loue you, what reward shall you haue? Doo not the Publicans the same?

What art thou able, O man, to obiect against this? Doubtles, He that hateth his brother abideth in death. And he that loueth his brother, abideth in God, and God in him. Spue vp therefore all the bitter gall of hatred, & doo what thou canst to swallowe downe the swéet honie of loue. For nothing is more pleasant, nothing more happie and blessed.

Saint Iohn saith, God is charitie. [Page] And S. Paule that excellent preacher of the Gentils affirmeth, that The loue of GOD is shed abroad in our harts, by the holie Ghost, which is giuen vnto vs. Whervpon it is concluded, and not without iust cause, that loue or charitie is said to couer the multitude of our brethrens offences, as it is written: Charitie couereth the multitude of sinnes.

3 A praier for the former vertue.

O Eternall GOD, which by the mouth of thine Apostle Paule hast said, that Although we speake with the tongues of men and Angels, and yet are void of loue, we are like to sounding brasse, or as a tinkling cymbal: yea, albeit we had the gift of prophesie, and knew all secrets: yea, if we had all faith, so that we could remooue mountains, and yet wanted loue, we were nothing: heare vs, we beseech thee, [Page] and by the heate of thy loue, set on fire and kindle our cold and frosen loue.

We confesse, that the cause why iniquitie and sinne aboundeth, is the lacke of loue, which in holie Scripture is called the bond of peace. We acknowledge also that to loue our neighbour as our selfe, is a sacrifice much more acceptable, than burnt oblations & incense. We can not denie, but that the Apostle speaketh truth, saieng: that, Who so dwelleth in loue & charitie, dwelleth in thee, ô GOD, and thou in him.

But bicause it is not in vs to liue in loue and charitie, knowing that they are the works of light, vnlesse thou assist vs by thy grace; sanctifie vs, and cleanse vs from all intrinsecall and hidden corruption: wee therefore bend the knees of our harts before thee, humblie beseeching thy diuine Maiestie, that as thou art the fulnes and perfection of loue, yea loue & charitie it selfe, [Page] so it would please thee to conforme and make vs like vnto thee, which delightest in nothing that is euill.

And bicause charitie couereth the multitude of sinnes, fulfilleth the lawe, is the end of the commandement, and commended vnto vs as a most necessarie adiument & helpe to obteine and laie hold vpon euerlasting life: vouchsafe we beseech thee, to plow vp our stonie harts, and to soften them with the showers of thy grace, that being mollified and soupled, they may be able to receiue the seed of loue and charitie, and thereby fructifie in all good works, through Iesus Christ our Lord, Amen.

The seuenth Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

AS the confession of sinne hath the promise of remission, so the excusing [Page] and cloking of sinne is threatened with punishment. Againe, it is no dissembling with God, who abhorreth all sinne, and much worse the excuse of sinne, which is more heinous than the sinne it selfe.

As for slander, and flatterie, I wish wise men to beware of both. Moreouer, whether to slander, or to giue eare to a slanderer, be more damnable, I can not easilie tell. This is certaine; that death entreth in at our windowes, so often as we with our itching eares and tongues, contend and striue to drinke one to another out of the full poisoned and deadlie cup of slander. The Lord saue my soule, that it fall not into the hands of slanderers.

2 The ASSALT giuen by the excusing of sinne, and by SLANDER.

O Man, persuade thy selfe that thou art not the most heinous offender aliue. Thou hast not béene as other men be, an extortioner, a vsurer, a turne-cote, a mercilesse murtherer, [Page] or such like.

There be sinners that haue committed all these transgressions with gréedines. Who can laie to ones charge, or kéepe close the abhominable déeds that such a lewd fellowe, and such a wicked person hath done, but he that hath béene accessarie, and giuen his consent therevnto?

To iustifie thy selfe, O man, the next way is to backbite & speake ill of others, that none may séeme so good as thy selfe. Thou must saie, that such a one is a common drunkard, a craftie knaue, a kéeper of another mans wife, a haunter of harlots: and if thou perceiue it will be for thy profit, spare not thine owne sister or brother, to call them by the names of naughtipackes, that by reporting of them thus abroad, they may growe in contempt, and thou increase in credit.

Sticke not to backbite thy déerest friend, if it may be for thine aduantage. For, to saie the woorst [Page] sometime bringeth no small commoditie, and manie haue come to shame and reproch by standing to the truth.

3 A praier against the former vice.

O Almightie & euerlasting God, gouernor of heauen and earth, which hast punished, euen from the beginning, all such as hauing transgressed against thee, sought notwithstanding to iustifie themselues: by casting a cloud of excuse ouer their offences committed: as namelie, our great grandfather Adam, who when he had done amis, complained that the woman deceiued him; and she coueting to be blamelesse, turned the falt to the serpents subtiltie: grant we beseech thee, vnto vs an humble hart, trulie to confesse our selues before thee, fowle offenders, and vile abusers of thy goodnes.

Thy word most manifestlie declareth, how horriblie thou dooest [Page] hate this offence, which by how much it is couered with an excuse: by so much it deserueth the sorer punishment: taking Saule for an example, who most impudentlie defending his fault of disobedience, suffered a double punishment, euen depriuation of his roialtie, and an ignominious or shamefull end. And therefore, ô Father of mercie, take not from vs thy grace and holie spirit, least we likewise offending, be semblablie plagued.

Furthermore, ô eternall God, bicause it is expresselie told vs by thine Apostle Paule, that neither whisperers, backbiters, slanderers, nor consequentlie anie sinner shall possesse the kingdome of heauen; but shall haue their portion with Satan, that old diuell, in the lake that burneth with fire & brimstone; and bicause also thine Apostle Iames likewise teacheth vs, that he that slandereth & condemneth his brother, slandereth and condemneth the lawe: roote out therefore, [Page] we beseech thee, ô Lord, from our harts that abhominable sin of slander, against which thy seruants make such vehement outcries.

And open our eares, wee praie thee, ô Father, to heare; and our harts also to vnderstand and comprehend that good and wholesome counsell of S. Peter, willing vs to cast awaie all maliciousnes, guile, dissimulation, enuie, slander, as new borne babes, desiring the sincere milke of thy word, that we may growe thereby from grace to grace, and taste at length how bountifull thou art to all such as walke in the waie of thy holie will, the finall reward whereof is euerlasting life, through Iesus Christ our onlie mediator and aduocate, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

THere is a rebuking, which is necessarie; and a rebuking, which is vaine and ridiculous. The first causeth amendement, [Page] if the rebuker be not culpable of the same offence, whereof he reprooueth another: the other breedeth obstinacie and contempt, when the reprehender controlleth his brother for some fault, whereof he himselfe is guiltie. The first issueth from wisedome, the second from follie, or rather phrensie,

As for backbiting, whosoeuer vseth it, he is a man-queller: and the tongue of a backbiter is a venemous viper, stinging three at once to death, with one deadlie blast. It is a sharpe, yea a verie sharpe speare, which goreth three at once with one mortall wound: and it is a two, or rather a three edged sword, hewing and hacking three at once with one blowe; namelie, the partie slandered, the slanderer himselfe, and him that heareth the slander, and holdeth his peace.

2 The REPVLSE giuen by libertie in rebuking, and due correcting.

O Man, thy neighbours offences ought not to bée kept in silence, neither [Page] must they haue thy consent: but as brotherlie loue & charitie mooueth thée, reprooue thy neighbour to his face, and slander him not behind his backe.

If it be obiected, that it is not for thée to rebuke thy brother to his face, least therevpon he being mooued, and out of patience, prooue neuer the better by that kind of correction; but be so farre from amending, that hée take greater cause of offending: heare the holie Scripture, thus determining the matter: Open rebuke is better than secret loue.

Againe, if thou shalt neglect this Christian dutie, and wilt rather choose to slander and misse-report thy brothers fault, aggrauating and making it woorse, though he be an offender, and woorthie of correction: than otherwise to reprooue him to his face, that he may be ashamed of his sinne, and endeuour to amend; hearken to the voice of the Prophet speaking vnto thée, [Page] and saieng: Thou satest, and spakest against thy brother; yea, and hast slandered thine owne mothers sonne: and this is a sore offence. For a man taketh more gréefe and hart-burning by knowing him, of whom he is slandered; than by séeing and hearing him, of whom he is reprooued.

And bicause the misdéeds of offenders are for a time to be dissembled and kept in secret, that in due season they may be reprehended for their faults; therefore these words following are set downe: These things hast thou done, and I held my tongue.

Furthermore, least backbiters and slanderers should growe into an excéeding loue & liking of themselues, by reason of this discréete silence, who couet alwaies rather priuilie and in corners to nick a mans good name and fame, than to come foorth in open place, and there to charge him with his offence, it followeth in these words: [Page] Thou thoughtest wickedlie, that I am euen such a one as thy selfe.

As if he had said, It is a wicked thing to thinke, that I am a slanderer, and a backbiter, bicause I hold my tongue for a time, & kéepe silence, vntill I spie due season, and fit choise of place to speake my mind by waie of reprehension.

Herevpon it followeth by and by, I will reprooue thée, and set before thée the things that thou hast doon. As if he had said, Not secretlie, after thy vse and custome: but openlie, according to mine owne maner and fashion; I will tarrie a conuenient time, when I may throughlie rebuke an offender, and charge him with his misdéeds to his face.

But thou wilt saie, O man, I doo not hate, but loue him, whom I thus reprooue priuilie in corners. And I saie againe vnto thée, O man, that thou dooest hate him so much the more, and not loue him one iot, by how much thou backbitest, and neglectest to rebuke him.

[Page] Now, what a detestable and accursed thing the slandering of our neighbour is, the holie Scriptures in manie places declare: as namelie, by the mouth of the Prophet Dauid: Who so priuilie slandereth his neighbour, him will I destroie. Againe, He that backbiteth his brother, backbiteth the lawe. Againe, He that slandereth & backbiteth his brother, shall be rooted out. And againe, Take héed least ye be cōsumed one of another, whilest ye bite and deuoure one another.

3 A praier for the former vertue.

O Almightie & euerlasting God, who induedst thy faithfull seruants the Prophets, with such measure of thy spirit, that they discharged their duties with all singlenes, truth, and vprightnes, checking and rebuking mightie kings for their transgressions, according to the tenour [Page] of their commission: as appeareth in Samuel sharpelie reproouing Saule for his rebellion: in Nathan seuerelie rebuking Dauid for his adulterie: in Ahiiah roughlie reprehending Ieroboam for his idolatrie: in Elijah boldlie checking Ahab for his apostasie: in Hanani stoutlie twiting Asah for his mistrustfulnes: in Ieremie controlling Zedekiah for his disobedience, and so consequentlie in the rest of thy seruants both Prophets and Apostles.

O take from vs all vaine motions, which may withdrawe vs from rating them, that most apparentlie offend thy diuine Maiestie; and not to seeme blind, or to winke at their offences, least we be counted partakers of their wickednes: knowing that thy sonne our Sauiour giueth vs this for a lesson to be learned & followed, namelie, when we see our brother commit anie trespas, to rebuke him, that he may repent and obtaine forgiuenes.

[Page] Also most mercifull Father, we beseech thee so to direct and rule the course of our life, that euerie member of our bodie may set foorth thy praise. And bicause the tongue, though it be but a small peece of flesh, is termed a world of wickednes, and kindleth much mischiefe, when it is occupied either in lieng, forswearing, backbiting, or reuiling our brethren: we praie thee to root out of our harts all such weeds of sinne and abhomination, that the fruits of them may not appeare in our tongues: through Iesus Christ our Sauiour, Amen.

The eight Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

A Dragon is a cruell & merciles monster, spitting out fire, and killing euerie thing that it toucheth: not onelie beasts of the land, but also birds of the [Page] aire: by this dragon, I meane the spirit of wrath and furie.

Anger is a naturall affection, but to them that abuse this gift of nature, it is a greeuous & lamentable destruction. Let vs vse it in things necessarie and conuenient, least dooing otherwise, it breake foorth outragiouslie into vnlawfull and vnprofitable deeds.

Be not angrie or wrathfull with such as spoile you of transitorie goods, which reuile you, which punish and plague you, & do nothing else beside; but be angrie at that, which is able of it selfe so to wound you; that all these things laid togither can not cure you. And what is it? Euen your owne sinne and wickednes. For you shall not feare anie aduersitie, if you be not ouerswaied with iniquitie.

2 The ASSALT giuen by WRATH and RASHNES.

O Man, the wrongs that are doone thée, thou must reuenge, they are greater thā thou maiest quietlie [Page] put vp. It is sinne, patientlie to suffer them. For this is certaine, that thy forbearance will neuer a whit amend the matter, and therefore such iniuries as are offered thée, requite to thine owne contentment.

If thou bée abused in speach, spare him not that hath standered thée. If thou be smitten, smite againe. For it is no man-hood, to be still & at peace with such as thus offend thée. Doost thou thinke that thy quietnes will make thine enimie the better? no; but rather the more fierce and furious.

Thou art taunted, thou art scoffed at, thou art reuiled, thou art discredited, thou art mistermed; one calleth thée prodigall foole, another arrogant asse, proud begger, péeld peasant, with such like reprochfull speaches. Are these to be suffered? no.

And therefore to shew thy manhòod, séeke him out by and by that hath so abused thée; and in the heate [Page] of thy wrath make him smart for his malapert sawsines. Some vse to beare and forbeare so long, till they become starke fooles and idiots: be not thou in the number of them, but in defence of thine owne quarrell vse both words and weapons.

3 A praier against the former vice.

O Most mercifull Father, whose propertie it is to be slowe to anger; and hast taught vs by the mouth of wise Salomon, that anger is cruell, wrath raging, and enuie irreconciliable: moreouer, that it diminisheth our daies, hasteneth old age, and shorteneth our life: againe, that it openeth passage to Satan; and therefore hast commanded by the mouth of S. Paule, that the sunne should not go downe vpon our wrath: we most humblie beseech thee, of thine infinite goodnes and clemencie, remooue from [Page] vs this fowle sinne of wrath, which transformeth vs from the shape of Angels, to verie diuels and hellhounds.

We are not ignorant what a mischieuous vice it is, and what inconuenience it bringeth to the soule; being instructed by the words of wisedome, that it stirreth vp strife, maketh vs prone to commit sinne and villanie; to thirst for bloud, to be malicious and merciles: finallie, that it is execrable and accursed: and therefore hast admonished vs by thy seruant Iames, to be slowe to speake, and slowe to wrath; bicause wrath will not suffer thy righteousnes to be accomplished in vs. And therefore, if we will not haue thy worke hindered in vs, we must be peaceable and modest.

O good Lord, open the eies of our minds, that we may see the ouglines of this monstrous sinne, and seeing it may detest it, and detesting it may destroie it, by the assistance of thy spirit, which is able to worke [Page] in vs a new creation; and an exquisite mortifieng of all our fleshlie members. Giue vs grace not onelie to listen, but also to practise that wholsome counsel of the Preacher, not to be swift to wrath, bicause wrath lodgeth in the bosome of fooles: and to put in proofe the admonition of our Sauiour Christ, not to be angrie with our brother causelesse, for feare of being culpable of iudgement.

O Lord, pull vs backe from keeping companie with the wrathfull, & from hauing acquaintance with the furious; least we learne their waies, and purchase destruction to our owne soules. And grant we beseech thee, that we may put awaie from vs all bitternes, anger, wrath, enuieng, euill speaking, with all maliciousnes: and to become tenderharted, to forbeare and forgiue one another, euen as thou, ô GOD, for thy sonne Christs sake didst forbeare and forgiue vs, Amen.

§

[Page]

1 S. BARNARDS golden sentence of the vertue following.

TRue PATIENCE is to suffer and doo contrarie to ones lust, but not contrarie to the right of lawe. To abide and take pouertie in good part, is the vertue of patience. Patience is the safetie of the soule, vnpatience the destruction of the same. Who so hath not hold of patience, shall loose righteousnes, that is, shall loose life, that is, shall loose his owne soule.

Looke vpon the sufferance of the Lord, who being beaten with whips, crowned with thorns, bored through with nailes, hanged on the crosse, and ouer-burdened with reproches, forgat all these greefes of his bitter agonie notwithstanding, and said; Father forgiue them. Beware therefore, and take heed that thou perish not through vnpatience; but suffer all things for Gods sake, bicause he suffered extreame torments for thy sake, and thy patience shall not be fruitelesse, void, or vnrewarded.

[Page]2 The REPVLSE giuen by PATIENCE or forbearance.

O Man, if thou call to mind the passion of thy redéemer Christ Iesus, there can nothing happen vnto thee, be it neuer so hard and heauie, but thou shalt be able to beare and abide it with an humble and quiet mind. For Christ, as S. Peter saith, suffered for vs, leauing vs an example, that we should followe his steps.

For he himselfe hath thus spoken: If they haue called the maister of the house Beclsebub, how much more will they so doo vnto them of the houshold? Againe, in another place: If they haue persecuted me, they will likewise persecute you.

But what are our sufferings, in comparison of his passions? For he submitted himselfe to beare reproches, reuilings, mockings, scornings, [Page] buffetings, spittings, whippings, a crown of pricking thorns, and the accursed crosse: and are we miserable slaues, wearie with a word speaking, euen to our owne confusion and shame? Are we discouraged? Are we throwne downe & put to silence with one sentence?

How thinke we of the saieng of S. Paule: If we suffer not with him, we shall not reigne with him. And therefore the prouocations of wrath must be suppressed and beaten downe; as the danger thereof, which is damnation, ought to be feared. For, he that is angrie with his brother, is in danger of iudgement. And, He that saith vnto his brother, Racha, is in danger of a counsell: but he that saith vnto his brother: Thou foole, is in danger of hellfire.

Now, where may a man find remedie against this deadlie poison? The words following doo sufficientlie shew: If thou bring thy gift to the altar, and there remembrest [Page] that thy brother hath ought against thée, leaue there thy gift before the altar, and go thy waie; first be reconciled to thy brother, and then come and offer thy gift.

As if he had said: Powre out no priuate praier secretlie in thy hart, except thou haue first made amēds to thy neighbour, whom thou hast misvsed, and brought him to quietnes and contentation of mind. For praier is the gift, which we bring, and our hart is the altar. He that endeuoureth thus to doo, as often as he shall perceiue a couple at strife and variance, by wrath and anger, dooth not incur the danger of damnation.

But manie there be, which will not forgiue their offenders, albeit they submit themselues, and séeke pardon and attonement. Against those is the sword of our Sauiour drawne out, to giue this stroke: If you forgiue not men their offences, your heauenlie Father shall not forgiue you your trespasses.

[Page] Thou wilt saie, O man, He hath misvsed me manie waies, and oftentimes he offendeth mée. I saie vnto thée, O man; not I, but the Lord making this answere to Peters demand, and saieng: Lord, how often shall my brother sinne against me, and I forgiue him? Till seuen times? Our Sauiours answere is this: I saie vnto thée, not seuen times, but seuentie seuen times.

How manie be there, which are verie stowe and slacke to release wrongs done vnto themselues: but verie swift and hastie to set at naught such iniuries as they offer vnto God? And sometimes it commeth to passe, that vnder a pretence of taking occasion to reuenge iniuries done to God, men are not ashamed to reuenge their owne. Againe, what shall we saie of such as in the furie of their blindnes, breake out into words of outrage, and fall a cursing? Against them the Apostle concludeth in this maner: [Page] Cursed speakers shall not inherit the kingdome of God.

Which vice S. Iames detesting, to set it foorth the more effectuallie, saith: No man is able to tame the tongue, it is an vnrulie euill, full of deadlie poison. Therewith wée blesse our God and Father, and therwith we curse men, which are made after the similitude of God. Out of one mouth procéedeth blessing & cursing. My brethren, these things ought not so to be; dooth a fountaine send foorth at one hole swéete water and bitter also? For this cause it is said else-where: Death and life is in the hands of the tongue.

3 A praier for the former vertue.

O Eternall God, which hast set before our eies the necessitie of patience and forbearance, by a view of the contrarie expressed in a parable of an euill debter, whom [Page] his Lord and maister remitted for compassion sake, bicause he sawe the man vnable to make repaiment: yet he notwithstanding meeting with a fellowe of his, that ought him but a small summe of siluer, void of patience, destitute of mercie, far from forbearance, or anie sparke of pitie, caught him by the throte, and dealt with him in great extremitie. Whose rigorous and cruell behauiour comming to the eares of his Lord, was accordinglie punished.

Giue vs, we beseech thee, better grace, that we may see into our selues, examine our owne consciences, and turne-ouer the bils of dets, which thou most fauourablie and mercifullie hast cancelled and cut in peeces, to the end that we taking thee for an example, might acquit and forgiue our brother, if there were anie thing betweene vs: and patientlie to put vp iniuries and wrongs, though the flesh naturallie doo storme therat, referring vengeance [Page] vnto thee, ô Lord, vnto whom properlie it dooth belong.

O powre into our harts, we besech thee, plentie of patience, wherof alas there is great want in this our age, as appereth by the coldnes of charitie & loue, whose propertie it is to be pitifull & long-suffering, to be gentle, courteous, and full of tendernes: least being forward, irefull, rough, vnquiet, and greedie after reuengement, we heare this sentence denounced against vs; Wo vnto you that haue lost patience: bicause it is a necessarie vertue, and greatlie to be regarded; that after we haue done the will of thee, ô father, we might receiue the promise, for Iesus Christs sake, Amen.

The ninth Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

LET vs watch and ward ouer all our works, least we ouerslip the dooing [Page] of that which God commandeth, we commit that which hee forbiddeth. Let vs watch and ward ouer our words, least in vttering them we offend God, or damnifie and hurt our neighbour. For happie is he, who in all his communication and talke hath an eie to these two feares; the first of Gods Maiestie, in whose hands it is horrible to fall; the other of our brothers frailtie and weaknes, whom it is the easiest thing of a thousand to offend.

For so long as we abide in this earthen vessell of flesh & bloud, we can not be free from offences. And therefore, if thou remember that thy brother bee offended at thee, bee not waiward, but humble and lowlie to craue pardon. And if thou haue ought against him, be not malapert in controlling, nor hard to intreate; but mild in reproouing, and gentle to forgiue, and all shall 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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. [Page] 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 bypaths 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, [Page] 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, [Page] 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 [Page] 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 [Page] 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 [Page] 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. [Page] 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 [Page] 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; [Page] 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 [Page] 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 [Page] 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 deliuer vs not ouer into the rule of Satan our ghostlie enimie, least he make a spoile of our soules, and feede on them, as a falcon vpon a dooue, or as a woolfe vpon a lambe.

Be thou the gouernor of our life, and the directer of all our deeds, that we may walke in the waies of thy lawe, and tread the paths of thy cōmandements: out of which when we wander and go astraie, neglecting the conduction and leading of thy grace, we fall into the temptation of the diuell, and beecome outcasts from the Commonwealth of Israel, exiles and outlawes from the testament of the couenant, and haue our names scraped out of the register booke of euerlasting life.

Let vs intreate thee therefore, ô most mercifull God, by the mediation and intercession of thy Sonne [Page] our Sauiour, to giue vs that which we aske, euen an humble submission of mind, which working in vs effectuallie, may strike downe all kind of insolencie, hawtines, vaineglorie, ambition, arrogancie, and whatsoeuer else dooth hinder vs frō entering into thy heauenlie kingdome.

We knowe, ô Father, the commodities depending vpon this blessing, to be not onlie singular, but also manifold. For when we offend, it worketh in vs an inward sorowe for sinne, a greefe for dishonor done to thy Maiestie, a care of conscience, a purpose to amend, and a desire to be reconciled. When we are rebuked, it maketh vs take warning gladlie, thinke vpon our offence sadlie, lament the same earnestlie, repent in hartilie, craue pardon vnfeignedlie, and walke euer after more circumspectlie: through Iesus Christ our onelie mediator and aduocate, Amen.

3

3

[Page]The third Section, and eleuenth Combat.

§

1 S. BARNARDS golden sentence of the vice. insuing.

HEAVINES is bred in mans hart sundrie waies; and is an affection naturallie graffed therein, not blameable, if it be meaurable; but offensiue, if it be excessiue. And therefore to torment thy selfe with too much sorowe, and to refuse comfort for the losse of things temporall, which come and go like the tide, is extreame madnes. Awaie with that worldlie and vngodlie sorowe; for God hath no pleasure therein. If thou wilt knowe what sorowe pleaseth the Lord, I tell thee it is sorowe for sinne, which is ingendred of repentance, & begetteth righteousnes.

The remedie against this sorowe, that it breake not beyond the bounds of moderation, and so degenerate into despaire, is Gods vnspeakable mercie; euen his mercie, [Page] which is aboue all his works. As for heauines, procured by the variable state of the world, and the inconueniences belonging to this life; esteeme of them, ô man, as they are, outward chastisements and school-points to traine thee to amendement.

2 The ASSALT giuen by vngodlie SOROWE, or HEAVINES

O Man, thou hast manie occasions to bée heauie and sad, and nothing in the world whereat to reioice or be merrie. Not so much as thy neighbours and friends, but are wearie of thée; thine acquaintance haue forsaken thée, and thou hast a weightier burden of cares and sorowes, than thou art able to beare. Consider thine owne heauines & anguish, by viewing of other in the like case: imagine what hanging lookes, what lamentable countenances, what hollowe eies, what [Page] thin chéekes they haue, whom the passions of sorrowes and cares doo oppresse.

In this perplexitie, where is thy comfort, where is thy consolation, thy lightnes of hart, and mirth of mind? It were much better for thée to forsake all, and to die, that these torments might cease: than enioieng life, to suffer a continuall increase of such coresiue and eating cares. For he, whom gréefe and heauines hath swallowed vp, receiuing no delight in anie visible thing, must néedes looke for a lamentable end.

3 A praier against the former vice.

O Eternall God, in whose power it is to make the weake strong, the sicke sound, the poore rich, and the heauie merrie: we knowe, and by experience haue fealt this to be true, that disordinate heauines hindereth that which is good, and maketh [Page] entrance vnto that which is euill. And therefore the wise mans aduise is woorthie, not onelie to be learned, but also to be followed: namelie, not to giue our minds to heauines, nor to vexe our selues in our owne counsell. For as the ioie of the hart is the life of man, and his gladnes the prolonging of his daies; euen so sorrowe is his death, and heauines shorteneth his time.

Againe, Salomon telleth vs, that by sorowe of hart, the mind is made heauie, the bones dried vp, and the bowels consumed; as moths fret a garment, and woormes eate into wood: yea, there is no plague like it, no vexation comparable therewith, no anguish of greater torment: considering that it disquieteth the conscience, and draweth manie a one into the pit of desperation: as appeareth in Cain, Saule, Iudas, & other reprobates, giuen ouer and cast out from thy fauour and grace.

From this heauines, good Lord defend and deliuer vs; for it is the [Page] waie to endles wo, to perpetuall tribulation, and irrecouerable miserie. As for that sorowe and heauines, which thine Apostle Paule, by his preaching kindled in the Corinthians, and reioiced that he had made them sad: we beseech thee make vs partakers thereof, that thereby wee may be led to repentance, and drawe neerer and neerer to the benefit of our saluation. This sorowe, if it please thee to stirre vp in our harts, we shall be so much the further off from desperation and death, as we are neerer vnto hope and saluation; repentance taking effect, and breeding in vs a detestation of sinne. Heare our praiers, ô gratious God, and grant our requests, for thy mercie sake, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

IN all the changes and chances of this life, which are manie and diuerse; in all [Page] tribulation and anguish, it is thy part, ô man, to hold fast the anchor of hope, if thou wilt arriue at the port of peace. And if thou wilt liue quietlie in Christ Iesu, make full reckoning to suffer affliction; and though thou bee sharpelie touched both in bodie and mind, yet persuade thy selfe, that after long sufferance commeth deliuerance, and that these chastisements confirme thy conscience, that thou art one of Gods houshold.

Reioice in aduersitie, beare all casualties patientlie, lament thy sinne sorowfullie, but beware of being heauie desperatelie. Comfort thy selfe with the memorie of Gods mercie, who in due time will giue thee a Quietus est from all these earthlie troubles. Finallie, when thou art most greeuouslie assalted with sorowe, lighten thine hart with thinking vpon these two notable consolations; first, Christs death and passion; secondlie, the vnspeakable ioies of the life to come.

[Page]2 The REPVLSE giuen by godlie reioicing, and spirituall COMFORT.

O Man, I knowe that of heauines there are two kinds, the one worketh to saluation, the other to damnation: the one draweth to repentance, the other to desperation. Thou art assaulted with one of them, not with that which worketh vnto life, but with that which worketh vnto death. Thou maist not be sad and heauie, in such sort as thou art persuaded; but 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, [Page] 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 [Page] 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 [Page] 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.

[Page]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.

[Page] 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 [Page] 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 [Page] 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 i [...]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 [Page] 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, and thine head out of quiet, thou wilt run starke staring mad.

Againe, if thou be called to the [Page] trade of a crafts-man or labourer, take héed thou hurt not thy selfe with too much paine and trauell, be not too earnest, be not too quicke, be not too carefull, be not too diligent, be not too busie about thy trade, least thou fall into some bodilie infirmitie and sicknes, whereby thou pining and consuming awaie, shalt come in danger of death. And therfore let spirituall exercises alone; and as for bodilie busines, meddle as little therewith as thou maist.

3 A praier against the former vice.

O Louing God, the Father of our Lord Iesu Christ, whose will & pleasure it is, that we should not be wearie of well dooing, plucke out of our harts, we most humblie beseech thee, all maner of carnall and idle motions, counselling vs to the contrarie. Speciallie, good Lord, remooue from vs the filthie vice of slothfull idlenes, whereby we are [Page] made vnfit for anie Christian exercise, withdrawne from praieng and fasting, which are the meanes to pull downe and tame the wantonnes of this yoong heifer our flesh.

Suffer not so detestable a sinne to regne in vs, to beare swaie in our earthlie members, and to carrie vs head-long into securitie and carelesnes; least whiles we be lulled asleepe in the cradle of sensualitie, and make full reckoning that all is safe, we be ouertaken in our sinnes, and suffer due punishment.

Giue vs grace to followe the wholesome aduise of our Sauiour Christ, giuen to his disciples; namelie, to watch and praie, which are meanes to preuent & auoid temptations: taking him for an example to followe, whose life was nothing else but a continuall meditation of godlines, which if we could frame our selues to imitate, we needed no better schoolemaister to instruct vs in the waies of righteousnes and sanctification.

[Page] Let vs be stirred vp, we praie thee, by the due consideration of thy louing kindnes towards vs, to praise & magnifie thee incessantlie, night and daie, in season & out of season, at home priuatelie, abroad openlie, secretlie by our selues, in companie with others, at bed and boord, in speech and communication, in behauiour and life, eating & drinking, riding, running, sitting, going, walking, and working: that the whole course of our conuersation may be acceptable in thy sight, our thoughts, words, and deeds setting foorth the glorie of thy name with one voice and consent.

That we may doo this effectuallie, to the true worshipping of thy diuine Maiestie, the benefit of thy people, and the consolation of our owne soules; vouchsafe to set strife betweene vs and slothfull idlenes, that both our harts inwardlie, our bodies outwardlie, and so consequentlie, our whole man diligentlie addicted to the discharge of our [Page] duties, both towards thee, ô God, and all the world, we may be reckoned at the last and generall audit, euen the daie of doome, among thy seruants; not through our desarts, but thy sonnes our Sauior, to whom be praise for euermore, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

THis is the summe of vertuous & spirituall exercise; this is the forme of godlie endeuour; wiselie to dispose and order things present, penitentlie and in the bitternes of thy soule to consider thy misdeeds past, and carefullie to prouide and fore-see things to come.

Liue soberlie, iustlie, and godlie, saith the Apostle, in this world: soberlie, in respect of the time present; iustilie, in respect of the time past, which we must redeeme, by making amends for the neglect of our former thrift; & godlie, in respect of the time to come, setting it as a sheeld to defend vs from all instant dangers, and [Page] hazards that may happen hereafter.

I would to God we were wise for the ordering of our life present; for the amending of our life past; and for leading the rest of our life to come, in vnfeined faith to God-ward. For this is the thred of three twists, whereby we are drawne to saluation: namelie; an orderlie conuersation; an vpright iudgement; and a faith vnfeined.

2 The REPVLSE giuen by honest and vertuous EXERCISE.

O Man, prolong no time, neither driue off from daie to daie, but whiles thou hast space doo thine indeuour to liue honestlie, painfullie, vertuouslie, and deuoutlie. Folowe thy vocation, whether it be secular or ecclesiasticall; appertaining to worldlie affaires, or belonging to the spirit. Canst thou tell, O man, whether thou shalt liue till to morowe? Hast thou a lease of thy life [Page] from the Lord? Naie, marke what I speake; art thou able to saie, that thou shalt liue one houre to an end?

Is the saieng of thy Sauiour Christ out of remembrance, mentioned in the Gospell: Watch; for you knowe not the daie nor the houre. Wherefore shake off all slothfulnes of bodie, and all idle cogitations of mind: and let this lesson be fresh in thy memorie dailie, that such as offer violence, and snatch at the kingdome of heauen by force, shall haue it in possession: it is none inheritance for such as are lukewarme, neither hot nor cold, soft and effeminate persons, wantous, nice, idle, and slothfull.

Followe the counsell of the Apostle; to praie continuallie, to make supplications vnto GOD without ceasing: not forgetting this, that he which stirreth vp such good motions in thine hart, is sufficient & able to giue thée strength & might to perseuere in the same.

Be earnest in praier, zelous, feruent, [Page] & continuall. For, that which the flesh accounteth too much, the spirit contrariwise iudgeth too little: considering that Satan is tempting vs dailie and hourelie, to sift vs as it were wheate.

Who preserued the eie-sight of Dauid, wéeping and wailing for his sinnes? Who strengthened the Niniuets fasting and praieng at the preaching of Ionas? Who made Paule able to passe through his long peregrination in Asia? Did not the Lord? Why then, O man, doubt not of thine eies, of thy lims, of thy bodie, or of thy mind. For God by his grace will worke that in thée, which séemeth hard and vnpossible to the nature of flesh and bloud.

3 A praier for the former vertue.

O Almightie & euerlasting God, who hast placed vs in this world for two speciall ends and [Page] purposes; firstlie, to glorifie thee in our life and conuersation, directed by the rule of thy holie lawes and commandements; secondlie, to doo good one to another, as brotherlie loue and charitable affection dooth moue and exhort vs: knowing that in these two points the two tables of thy diuine precepts doo summarilie consist, according to the testimonie of thy sonne our Sauiour, who in few words did knit vp the ten commandements; namelie, in louing thee, ô Lord, with all our harts; and our neighbours as our selues. O vouchsafe vs the assistance of thy holie spirit, that we may exercise our selues daie and night in the meditation of thy lawe, and frame the course of our life according to the prescript rule of thy word, and the good example of thy seruants our predecessors.

Let thy grace ouershadowe vs, yea Lord, let it fill vs wholie and solie, that we may tread in the footesteps of faithfull Abraham, Tobie, [Page] 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 saluatiō, 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.

[Page]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 [Page] 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; [Page] 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 [Page] 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 [Page] 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 defa [...]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; [Page] 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 [Page] his goodnes, and thou shalt obtaine contented staiednes. A foole changeth and altereth like the moone, but a wise man abideth firme and fast like the sunne: a foole wauereth like a reede, but a wise man standeth still like a strong oke: a foole is compared to the wandering starres, which are euer moouing; but a wise man is likened to the fixed starres, which keepe their appointed places. For the first the mist of darknes is prepared; for the second the cleerenes of light is ordeined.

2 The REPVLSE giuen by Christian contentment, and STAIEDNES.

O Man, if the case stand as thou saiest, and confessest, that God is eueriewhere, then is it thy dutie to kéepe thée where thou art, and not to forsake that place, which thou wouldest so faine change for another: bicause God is in it, by his greatnes, which filleth euery place. But thou wilt saie, O man, I [Page] seeke for a better, and I find a better. But I answere thée, and saie thus againe vnto thée with boldnes and truth: Thou séekest a better place, but dooest thou find a better, or such a one as thou knowest Lucifer and Adam lost?

Remember therefore that the first angel fell from heauen, and the first man was banished out of paradise, & became acquainted with the troubles of this world. Looke vpon Lot, who liuing among the thickest of the beastlie Sodomites, and séeing their filthie behauiours, remained holie notwithstanding & vndefiled: but when he came to dwell in the mountaine, and had growne hard in securitie, he became drunke, and fell into the filthines of incest with his owne daughters.

Marke also, O man, what mischiefs followed loose libertie in Dina the daughter of Iacob, who not contended to tarrie at home, but desiring to sée fine fashions abroad, [Page] among the yoong women of Sichar, was intised to plaie the whoore: and therevpon insued slaughter and bloud-shed by the hands of Simeon, Leui, and their assistants.

There is beside this kind of loose libertie, another licentious wandering, which worketh in the minds euen of such as kéepe themselues in one place, and withdraweth their harts from spirituall exercises, intangling them in affaires of the world, or else finding them occupied in most vile and homelie things, contrarie to the counsell of the Apostle in this case, who saith: No man that warreth, intangleth himselfe with the affaires of this life, that he may please him, which hath chosen him to be a souldiour. And againe, Praie without ceasing, in all things giue thanks.

[Page]3 A praier for the former vertue.

O Euerlasting GOD, the wellspring of all true wisdome and vnderstanding, whose will & pleasure it is, that we should walke in obedience before thee all the daies of our life, brideling the vanities of our minds, the ranging lusts of our flesh, the concupiscence of our eies, and whatsoeuer is at enimitie and variance with thee: we beseech thee to beate downe in vs all wild and vnstaied affections, which wrestle against the spirit, & hinder vs from dooing that homage vnto thy diuine Maiestie, which we are inioined by the verdict of thy most holie word.

And bicause experience teacheth vs, that no small mischiefe ariseth and springeth from loose libertie, whiles we not content with our natiue countrie custome, hunt after not onelie foren fashions in outward [Page] maners, but also new deuised opinions in doctrine and beleefe: wee beseech thee tie our harts in one vnitie of faith, as there is but one truth of thy Gospell: and expell and driue out of our minds all desire of licentiousnes, which is the match to set on fire the powder of fantasticalnes.

O let vs not straie about to Dan and Bethel, suffer vs not to go on pilgrimage to Babylon and Rome: but let thy grace be a snaffle in our mouth, to keepe vs within the wals of holie Ierusalem, there to worship thee in thy sanctuarie in spirit and veritie. And as we craue an vniformitie in matters of religion, so Lord we beseech thee, to make vs of one mind in maners and behauiour, to be content with a reuerent and modest vse of thy creatures, and not to abuse them to the fulfilling of our owne vaine imaginations.

Of our selues we are like wandering weather cocks, as vncertaine as the wind, as variable as the weather, [Page] as mooueable as the sea: now inclined to this vanitie, now to that fantasie, neuer stedfast, but euer changable: and therefore, good Lord, open our vnderstanding, that we may see how irregularlie & out of rule we walke: and seeing it, may be ashamed; & being ashamed, may be greeued, and being greeued, may seeke to be reformed; euen by thy spirit of constancie, which is able to worke in vs a continuall and immutable perseuerance, through Iesus Christ our Lord, Amen.

The xiiij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

DESPERATION breedeth a ripenes, fulnes, and perfection of all sinne. Desperation commeth by the ignorance of God. If the ignorance of God haue hold of vs, how doo we beleeue in him, how doo we hope in him, how doo we trust in him, of whom we are ignorant? We knowe also, [Page] that such as are desperate, haue no part or followship with the Saints.

But how doth the ignorance of God ingender desperation? Some man peraduenture comming home to himselfe, being discontented, and displeased at the euill deeds which he hath done, and purposing to repent, and turne backe from all his euill waies, and carnall conuersation; if he be ignorant how good God is, how sweete, how gentle, and how fauourable to forgiue; will not his conscience choked with fleshlie thoughts, reprooue him, and saie, What doost thou man? wilt thou loose not onlie this life present, but also the life to come?

Thy sinnes are exceeding great, and too too manie, so that it is far aboue thy reach to make amends for them anie waie: no, if thou wouldest flea thy selfe, and pull thy skin ouer thine eares; thou art not able to acquit thy selfe. Thy flesh is tender and nice, thy life hath beene delicate & wanton, so that it will be an hard matter for thee to ouer-maister custome.

At these and the like speeches, or suggestions, the desperate soule starts backewrapped [Page] in wo, being vtterlie ignorant how easilie the goodnes of almightie God, who will not the death of a sinner, can remedie all this: wherevpon followeth impenitence, which is an heinous sinne, and blasphemie vnpardonable.

Then the seelie soule troubled in mind, and sore disquieted, is swalowed vp with an extreame heauines of hart, and is carried headlong into so deepe a gulfe of inward anguish, as he can not possiblie recouer himselfe, by the ministerie of anie comfort: or else dissembling the matter, and flattering himselfe, how wicked soeuer he be, with likelie reasons, and pleasant persuasions, he betaketh himselfe afresh to the world, enioieng all the delights and vanities of the same, with full purpose neuer to be withdrawne from it by anie meanes.

Now when he saith, peace and quietnes, all is well, and without danger; then, euen then sudden destruction shall ouertake him, as a woman with child, and he shall not escape. Thus then of the ignorance of God, commeth the fulnes of all iniquitie, which is desperation.

[Page]

2 The ASSALT giuen by diuelish DESPERATION.

O Man, how heinous be the sinnes which thou hast cōmitted? How gréeuous, how accursed, how abhominable, how deadlie, how damnable? Thine offences are so manie, that they can not be numbered; and so great, that they may not be pardoned. Thou hast continued a transgressor all thy life long, and hast not to this daie once thought vpon amendement.

For behold, thine owne conscience is a witnes, that thou art tied with the chaine of euill custome to commit wickednes, and hast not in thée the power to be withdrawne. Thou striuest & strugglest to rise, but it is not in thée. And why? The burthen of thy sinnes is so heauie, and kéepe thée vnder so sore, that thou fallest downe againe as soone as thou art halfe vp. In [Page] this case what is to be done?

The misdéeds whereof thou art guiltie, the transgressions wherein thou art filthilie fallen, the sinnes which haue gone ouer thy head are so manie and so great, that thou art certainlie damned alreadie, without all hope of redemption. This is the reward due for thine offences past; as for thy present faults, thou hast not the grace granted thée to forbeare or forsake them, vnles thou wilt loose the pleasures of this world, & looke for the consolations of the life to come, which thou art not like to obtaine, bicause thou art secluded from the seate of Gods fauour, and therefore desperate, and in the state of damnation.

3 A praier against the former vice.

O Eternall God, and Father of our Lord Iesus Christ, which hast planted vs in thy vineyard, to shoot forth our branches, and yeeld [Page] plentie of grapes; that is to saie, to lead a life so adorned and inriched with good works, as thou thereby maist be glorified: giue vs grace, we most humblie beseech thee, to pull backe and withdrawe our feet from the wicked waies of the diuell, the world, and the flesh: and direct our steps in the paths of thy holie will, which is the rule to righteousnes, and the line to godlines and innocencie.

And bicause, ô Lord, it is thy nature and propertie to abhor sinne, little or much, considering the integritie and perfection of thy diuinitie, which is commended in Scripture to be such, that the verie heauens are counted vncleane in thy sight: grant vnto vs such light of true knowledge and vnderstanding, that therby we may be lead as by a bright burning lampe, out of the darke lanes of ignorance, wilfulnes, obstinacie, peruersenes, and such like.

Especiallie deliuer vs from falling [Page] into the deepe dungeon of desperation, whereinto the diuell, by vpbraiding and casting in our teeth the horrour of our iniquities, dooth what he can to driue vs; that by ingendering a conceit of mistrust in thy mercie and compassion for the remission of our sinnes, we should stumble at the same stone of reprobation, wherat Cain stumbled; who, when he had imbrued his hands in the luke-warme bloud of his brother, did so vainelie thinke of thy greatnes & goodnes, that he could not containe himselfe, but by the outcrie of his tongue, bewraied the mistrust of his hart, saieng that his sinne was more heinous, than that thou couldest pardon it by thy mercie.

O Lord, preserue and keepe vs, during the time of our nauigation in the seas of this troublesome life; least thou, who art the Pilot of the pinnesse, wherein thy people passe through the narrowe streights of death, withholding thy hand, and [Page] forsaking vs, we run against merciles rocks, and be crackt in peeces like potsheards. Defend vs from slipping into the pit of perdition with Iudas, that child of wrath and destruction: ô saue and rescue vs, good Lord; tender vs as the apple of thine eies: and from all sinne, but cheefelie from desperation deliuer vs, and our posteritie, from generation to generation, for Iesus Christs sake, our onlie mediator and aduocate, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

THere is a place betweene feare and carelesnes, namelie, hope, the golden meane, wherein mans mind and conscience sleepeth most sweetlie vpon the soft bed of loue, vnderlaid with patience. In hope we liue, least we should faint in afflictions present, looking for the ioies, which shall last for euer. God will not disappoint them that hope in him, but [Page] will helpe and deliuer them: why so, and for what desarts? Bicause they hoped in him.

A sweete cause, verie effectuall, pithie, and past reuoking. Not to disappoint them that hope in him, is a most comfortable reward, a rich gift, a bountifull largesse. For God refuseth not to be the hope of the miserable, bicause he is mercifull: he disdaineth not to shew himselfe a deliuerer, but he will be a protector and defender also of them that hope in him.

Behold man, reckon vp thy tribulations by number, his consolations shall make glad thy soule; if thou turne not to other by-helpes, if thou crie out vnto him, if thou hope onlie in him. For in all temptation, in all vexation, in all time of necessitie, the citie of refuge is readie to receiue vs, the bosome of the Father is wide open for vs, the holes of the surest rocke doo gape for vs to run into, the bowels of Gods bottomles mercie are our sanctuarie to franchise vs.

[Page]2 The REPVLSE giuen by faithfull HOPE.

O Man, if thy sinnes and offences come to reckoning, behold the description of Dauid, who being guiltie of adulterie and man-slaughter, was notwithstanding, through the mercie of God, deliuered from the mouth of hell. Behold Manasses in like maner an horrible, a filthie, and a most wicked offender, restored from death to life.

Looke vpon Marie Magdalen, plaieng the common strumpet, and defiling the vessel of hir bodie with innumerable fornications: but afterwards better aduised, she came with sorowe and anguish of mind to the fountaine of godlines, and washing the Lords féete with hir teares, she wiped them with hir hairie locks, kissed, licked, and annointed them with ointment: by which hir humilitie she tasted the [Page] swéetnes of Gods mercie, and obteined remission of hir sinnes.

Looke also vpon Peter, who by denieng his leege Lord & maister, tangled himselfe in the cords of vnbeléefe; but afterwards touched with remorse of conscience for so dooing, hee did vntie the knots of those cords of infidelitie, with bitter teares and hart gréefe.

Looke vpon the théefe giuen to quarelling and sedition, and guiltie of shedding the bloud of his brethren; in one minute of an houre, & by one short confession of his offences, he did passe from the crosse, where he hoong with shame and infamie, to paradise, a place of endles ioie and felicitie.

Looke vpon Saule persecuting the congregation of God, breathing out threatenings afresh against the flocke of Christ, and imbruing his hands with the bloud of the martyrs: of a persecuter, became a preacher; of an apostata, an apostle; & of a vassall to sin, a vessell [Page] of election and grace.

Séeing therfore, O man, so manie examples of penitent sinners before thy face, let not wicked spéeches make place for desperation to enter into thine hart, considering it is thus written in holie Scripture: In what daie soeuer a sinner dooth turne and forsake his sinnes, being sorie for them from the bottome of his hart, he shall be saued. And againe, I will not the death of a sinner, saith the Lord.

As touching conuersation of life still wickedlie continued, and not changed from the worse to the better, what should I saie but this; that the thing which a man neglecteth to doo to day, let him be carefull to doo to morowe, whiles he hath life in him, and time to repent and amend.

Let him not prolong and driue it off from daie to daie; but hauing helpe of God from heauen, and assisted with the spirit of sanctification, let him doo his endeuour dailie [Page] 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 [Page] 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 [Page] 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, [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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, neglect in the meane time, that peculiar trust and assured hope, which [Page] ought properlie and alonelie to be reposed in the power of thy prouidence. The punishment wherof was most sharpelie executed vpon Achan, who coueting, contrarie to thine expresse commandement, excommunicate things, which his greedie eie beheld in the spoile, was stoned to death.

But no example more terrible & fearfull doth the Scripture commend vnto vs, than that of the traitor Iudas, who became so vile a bond-slaue to the desire of monie, that after he had sold his maister, euen thy sonne our tender Sauior, into the hands of tormentors, griped and gnawne with the woorme of a stormie conscience, he accused himselfe to haue betraied innocent bloud, and therevpon throwing downe the siluerlings, he conuaied himselfe awaie in the vexation of his mind, and desperatelie hanged himselfe.

Considering this sinne therfore, ô most mercifull Father, that it is an [Page] hinderer of vs from possessing the kingdome of heauen, a procurer of violence, oppression, & bloud-shed, a gulfe insatiable, and a thing not so much as to be once named, or heard of among Saints, we most humblie beseech thee, to deliuer vs from it, not for anie woorthines or merits in vs; but for the passion of thy deerlie beloued sonne Iesus Christ, our onlie mediator and aduocate, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

THE deceitfull pompe of this world is deseruedlie refused, and the glorie thereof woorthilie despised. It is the floure of haie; & a smoke that lasteth but a while. The best state thereof, whatsoeuer it be, dooth it not bring more anguish and vexation, than pleasure or delectation? Whiles, ô man, thou purchasest, whiles thou vsurpest, whiles thou defendest, whiles thou maintainest, whiles thou [Page] grudgest, whiles thou repinest, whiles thou suspectest, whiles thou art alwaies liking and louing that which thou hast not; and hauing gotten diuerse things, still desirest more with a greedie mind, what rest is in thy glorie? If there be anie, the pleasure thereof passeth awaie, and is neuer like to returne to thee; but the griefe and anguish thereof abideth, and is neuer like to leaue thee. Neuertheles, thou maist see that manie lacke it, and few set light by it: why? trulie bicause need is in manie, and vertue in few.

O wicked world, which art woont so to blesse and preserue thy friends, that thou makest them Gods enimies; and consequentlie, vnfit for the felowship of Saints! For doubtles, he that will be thy friend, is made Gods enimie: and therfore a friend of the world, is shut out from the companie of Gods friends. When the spirit is once tasted, the flesh must needs loose his sauour; to him that hungreth after heauenlie things, earthlie things are not toothsome; to him that longeth for eternall things, transitorie things are lothsome. For all the pleasure of this world, all [Page] the glorie therof, and whatsoeuer is desired and sought for therein, is verie little, in respect of that blessednes, of that happines, of that honour, of that glorie; if it may be vouch safed to be counted little, or rather nothing.

O ye sonnes of Adam, ye couetous and ambitious generation; giue eare and marke. What haue you to doo with earthlie riches, and temporall glorie, which indeed are no true riches, nor yours to possesse? True riches are not the wealth of the world, but the vertues of a good conscience, which it beareth about, for the perpetuall inriching of it selfe.

The shortnes of the world is certaine; but the end of the shortnes thereof is vncertaine: oftentimes they forsake the liuing, and commonlie folowe the dead. The pleasure, the delight, and comfort of the world is base, vile beggerlie, and good for nothing: yea rather (a thing much to be feared) it is a blocke or let to true and wholsome comfort. For what is there in this life, but labour and trauell, griefe, anguish, and vexation of mind?

Thou wouldest faine eate, bicause hunger [Page] torments thee: they both are a paine and labour; but bicause hunger is the greater and grieuouser, thou thinkest that it is no paine & labour to eate. But afterwards when hunger is killed; tell me then if thou countest it not a greater and grieuouser thing to eate, than to be hungrie.

In this case are all things vnder the sunne, so that nothing is pleasant or comfortable in verie deed: but man will passe from one to another, to be releeued by change. For the remedie of one labour or paine, is the beginning of another. There is no wicked person in this world, that can haue what he will. The righteous man can not be satisfied with righteousnes; the v [...]luptuous man with voluptuousnes; the curious man with curiousnes; the ambitious and vaine-glorious man with vain-glorie.

But wo be to them, that hunt after vaine and flitting glorie. For whiles they seeke to haue ioie and delight in transitorie things, that ioie and delight can not but passe awaie, with the verie things themselues whereof they spring. For as fire faileth, when wood is wanting; so vanisheth [Page] the world, and the concupiscence of the same: and no doubt the ioie, pleasure, and delight thereof dieth withall. Let the worldling therefore see and vnderstand; let him marke and consider; bicause the end of his ioie is mourning and lamentation. For this is the meed of transitorie pleasure; this is the frute of temporall glorie.

2 The REPVLSE giuen by the CONTEMPT of this WORLD.

O Man, these things are not brought to passe of worldlings, without great danger and offence; bicause the more a man hath, the more he coueteth: so that he hath no measure in his desires, whiles he maketh haste to become a verie seruant or slaue to innumerable cares of this life. For as the Scripture verifieth: A couetous man is neuer satisfied with monie. And what a detestable thing couetousnes [Page] is, S. Paule declareth in these wordes: Couetousnes, which is the worshipping of images, or idolatrie. The same Apostle shewing what a mischéefous thing it is, saith: They that will be rich, fall into temptations, and snares of the diuell, and manie noisome lusts, which drowne men in destruction and perdition. The wise man also noteth, how hurtfull the vice of couetousnes is to them that be infected therewith, saieng: There is nothing more wicked, than a couetous man. And Saint Iames to the same purpose, vseth this spéech: Go to now ye rich men, wéepe and howle in the miseries which shall come vpon you: your riches are corrupt, your garments are moth-eaten, your gold and siluer is cankerd, and the rust thereof shall be a witnes against you, & shall eate your flesh like fire.

Our Sauiour Christ also, séeing what mischéefe it is, would not in anie case scale vp such a sinne in [Page] silence. For these are his words written by the Euangelist: It is hard for a richman to enter into the kingdome of heauen.

Againe, It is easier for a camel to passe through the eie of a néedle, than for a richman to enter into the kingdome of heauen. If therefore couetousnes in the harts of worldlings, be 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 [Page] 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 [Page] 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 [Page] 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.

[Page]

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 [Page] 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 [Page] 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.

4

4

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 [Page] 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 hardharted, 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, [Page] 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 haue kept it: but now when they would can not get it.

If thou shouldest distribute in this sort, who would distribute to thée in thy distresse? Thy mercie will be counted but méere madnes; and thine alms-déedes vtter follie. Doo therefore as I teach thée, and thou shalt be sure to haue in store for thy néed against a déere yéere. Estéeme of thy penie as much as another will doo of his pound; if the cries of the poore ring about thine eares, passe by, and saue that reléefe, which peraduenture should be but ill spent, or rather lewdlie cast awaie.

For the alms of some, is so vndiscréetlie bestowed, that it is not [Page] to be counted a deed of charitie; but rather a worke of wickednes. And why? The verie end giueth proofe sufficient. Bicause a number séeking none other shift to liue, but trusting to the staffe of others succour, are nourished in idlenes and sloth; neglecting honest trades, which if they were folowed, would maintaine and find them sufficiencie of all necessaries.

Learne this lesson therefore, O man, not to giue at all; and so shalt thou be sure to plaie a wise part. For in giuing, as well as in not giuing, a fowle fault may be committed: and a little spared, is better than a great deale ill spent. Againe, thou must consider, that it is not for thée, hauing a charge of children and seruants, to be lauish or liberall. For thou maiest giue so long, that nothing will be left to maintaine thy wife and familie.

The summe of my counsell therfore is this. Though thou be well grounded in the world, and hast [Page] laid a good foundation of thy wei [...]h and substance; yet staie not at that step, but go certaine degrées further. For, to a building, though the foundation be chéefest and most néedfull: yet there be other things required, before it can growe to perfection, or merit to be called by the name of a house.

Euenso, though by carefull thriftines thou haue gathered a good stocke, and art indifferentlie well prouided for against the time of néed: yet if thou hast not as great a regard to kéepe that, which thou hast gotten, and to increase it with continuall diligence; all will consume and waste awaie like snowe against the sunne.

Aboue all things therefore beware of giuing, where nothing is to be restored againe: and let not thine hart be ouercome with the cries and lamentations, which enter in at thine eares, least it happen to thée as I haue fore-told thée.

[Page]

3 A praier against the former vice.

O Most tender & louing Father, we most humblie beseech thee, that we remembring the words of thine apostle S. Paule, to wit, Whatsoeuer is written, is written for our learning, may cast the eies of our memorie vpon the mounting sins of Sodom, which were pride, fulnes of bread, abundance of idlenes, and contempt of the poore: and being terrified with thy heauie iudgment powred out of a full viall of thy vengeance, euen to their vtter desolation and consuming with fire and brimstone, may hate and detest to the death, all kind of iniquitie, especiallie the sinne of vncharitablenes, against the which thou art so mortall an enimie, as thou art a neere friend to mercie.

O giue vs not ouer to the inordinate lusts and desires of our owne depraued nature, which is more [Page] prone to bring foorth ranke and venemous weeds, than good & wholsome herbs. And let the bright morning star of thy grace so shoote his beames of light into our mistie minds, that all filthie fogs of affections dispersed and driuen awaie; vncharitablenes likewise, with the rest, may be displaced, throwne out of possession, and troden vnder feet: considering that so long as we giue so graceles a gest house-roome in our harts, we can not be touched with compassion of the poore: being void of compassion, wee contemne the poore: contemning them we stop our eares at their crie: stopping our eares, we shut the bowels of pitie against them: shutting the bowels of pitie, what doo wee but murther them most miserablie?

The end and reward of which merciles intreating of the distressed, being ouergrowne with vncharitablenes, is, when we make our mone vnto thee, ô Lord, not to be heard: and when we seeke succour, [Page] to be sent awaie emptie: ô giue vs grace to waxe fearfull at the example of the vncharitable rich man, whose want of pitie purchased vnto him store of endles torments: heare vs for Christs sake, and from all vncharitablenesse defend vs and our children, to the third and fourth generation, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

MERCIE is an affection, which is neither restrained by will, nor subdued to reason; bicause euerie bodie dooth not drawe it to himselfe voluntarilie at his owne pleasure: but mercie mooueth godlie minds with a necessarie affection to haue compassion of the sad, sorowfull, grieued, and distressed person; in so much that although it were a sinne to be mercifull; doo as much as I might, and what my will forceth me vnto, yet I can not choose but be mercifull.

Reason and will may indeed pull backe [Page] somewhat from this affection, they may hinder it a little, but are they able to root it out of the hart, to supplant it, to quench it? Iustice requireth desert, but mercie beholdeth miserie. True mercie iudgeth not, but taketh pitie; it standeth not vpon examining, but is content with the present occasion. For reason is not looked for, where affection draweth. For the mind, which loue hath once rauished, and compassion pricked, is not suffered to haue rule ouer it selfe. It feareth things which it knoweth not, greeueth at things which behoue not, is more carefull than it would be, and for causes that it should not be: vnwilling it suffereth, vnwilling it pitieth.

Some are mercifull in respect of things not belonging vnto them; and these are offended, bicause men giue not abundantlie to all; howbeit in such sort, that they themselues in that modicum or little of theirs are not touched with remorse; who if they were mercifull, then ought they to shew mercie by giuing their owne; and if they be not able of their worldlie mucke, yet should they with a good will pardon [Page] such as haue offended them, they should giue sweet dole, euen a good word, which is the best gift that can be giuen, that their minds may be mooued to repentance. To conclude, they should not onlie haue pitie, but also praie for all such as they knowe are in sinne; otherwise, their mercie is no mercie, and therefore they shall not obtaine mercie.

2 The REPVLSE giuen by COMPASSION and MERCIE.

O Man, if thou kéepe that measure in this respect of giuing, which the Apostle dooth prescribe, thou maiest both bestowe vpon the impotent, and also haue sufficient for the maintenance of thy familie. And therefore to this purpose the Apostle vseth a pithie spéech, verie apt and conuenient, saieng: If there be a willing mind, it is accepted according to that which a man hath; & not according to that [Page] which he hath not.

Not that other be set at ease, and you burthened: but of like condition now at this time, your abundance supplieth their want, that their abundance also may supplie your want, that there may be an equalitie, as it is written: He that had gathered much, had nothing ouer: and he that had gathered little, had no lacke.

Herevpon a certaine righteous father admonisheth his vertuous sonne in this sort: If thou hast much, giue plentifullie; but if thou hast little, giue also of that little willinglie. To the same effect also the word incarnate (Iesus Christ I meane) saith thus: But rather giue almes of those things which you haue, and behold, all things are cleane vnto you. Listen furthermore, O man, what the scripture saith: He shall haue iudgment without mercie, which sheweth no mercie.

To the contrarie whereof, the [Page] prophet vseth these words, Breake thy bread to the hungrie, and bring the poore and harbourles into thy house. When thou séest one naked, couer him, and despise not thine owne flesh. Remember what heauie doome happened to the rich man in purple and silke, who was not condemned bicause hée tooke from other men their owne goods: but for that hée gaue not of his plentie & abundance to the néedie.

Was he not tormented in hell, and forced there to make euen verie small requests, and yet could not obtaine them; bicause whiles he liued in this life, he denied trifles to the succouries? He denied the little crums falling from his table, and therefore it was not granted vnto him to haue the tip of his tongue cooled with cold water. He would not send his seruants with a little refreshing to the poore beggar; and therefore he could not get so much grace, as to let his brethren vnderstand his torments for their instruction [Page] and amendement.

But marke, O man, the seuere sentence of the iust Iudge, denounced and thundered out in wrath and vengeance against the wicked goats on his left hand: Go ye cursed into euerlasting fire, prepared for the diuell and his angels. For I was hungrie, and you gaue mée no meate: and so foorth, as followeth in that place verie iustlie and terriblie.

3 A praier for the former vertue.

O Eternall and gratious GOD, who by seuere reuengement executed vpon the vnmerciful, hast commended vnto vs the contrarie vertue; we most humblie beseech thee, that the diuine admonition of thy sonne, that pitifull Samaritane, who cast his eies of compassion vpon the wounded traueller, lieng in the high waie betweene Ierusalem and Iericho, after that a priest and [Page] a Leuite had passed by, and ministred vnto him not so much as one little mite of comfort, giuen vnto vs in the Gospell, may worke effectuallie in our harts, namelie, to be mercifull, as thou our heauenlie Father art mercifull.

And bicause the sacred Scripture teacheth vs: that With what measure we meate vnto others, the like they shall meate vnto vs againe: vouchsafe that we learning and folowing the sage and sound counsell of Salomon, may distribute our temporall riches liberallie with open hand; knowing that we shall be recompensed with plentie: and may water abundantlie, beleeuing that we shalbe rewarded with store of seasonable raine: that is, for mercie, to receiue mercie, which thou requirest rather than sacrifice.

Let the examples of thy seruants, and that principallie of Dauid, a man according to thine owne harts desire, direct vs to the full discharge of our dutie; who although he had [Page] opportunitie to kill Saule, and was thereto incited by the aduise of his warriers, had compassion of him notwithstanding, refusing to laie his hand vpon the Lords annointed. Euen so, good & gratious God, grant vs to deale with our enimies, that although they persecute vs most tyrannicallie, and most villanouslie intreate vs; yet we may put vp all iniuries patientlie, praieng for their amendment, and referring vengeance vnto thee, whose it is by proper challenge.

Finallie, most bountifull Father, what gift soeuer thou hast bestowed vpon vs, be it either wisdome, counsell, vtterance, knowledge of tongs, or other ornament of mind whatsoeuer, which anie of our brethren wanting, may by the imparting and vsing thereof reape some profit; vouchsafe vs, that we may be so far from denieng them our helpe and succour; that we may be well content to let all that we possesse bee conuerted and turned into their [Page] benefit: so far foorth, as safetie of conscience will suffer, and thy glorie allow. This grant, ô good God, for Iesus sake, our onelie mediator and aduocate, Amen.

The xvij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

CRaftie and deceitfull dealing, commonlie called cousenage, is to be abhorred for three notable reasons: first, bicause it offendeth Gods Maiestie heinouslie, in so much that Salomon saith, It is an abhomination to the Lord, Secondlie, bicause it defraudeth and beguileth a mans neighbour with a shew of honest meaning; against which default Dauid complaineth, saieng: Their throte is an open graue, they deceiue with their tongs, the poison of aspes is vnder their lips: againe, They haue made their words softer than oile, but indeed they are sharpe arrowes. Thirdlie, bicause the deceiuer is [Page] destroied with his owne deceit: according to these words: Lo, he hath trauelled in sinne, and brought foorth iniquitie; he hath digged a pit, and fallen into it himselfe: againe, Cursed be the deceitfull.

As for theft, we ought to flie from it, as from a scorpion, and that for three speciall reasons: first, bicause God forbiddeth vs, saieng; Thou shalt not steale. Secondlie, bicause of the danger depending thervpon, taught vs in these words: He that taketh part with a theefe, hateth his owne soule. Thirdlie, bicause of the punishment belonging therevnto; namelie, three-fold and foure-fold restitution, according to the lawe Leuiticall: and losse of life by the sentence of the positiue lawes of sundrie countries, besides the plague of al plagues in the world to come, fore-told by the mouth of the Apostle, that Theeues shall haue no portion in the kingdome of God. Where then? Euen in hell fire, the kingdome of the blacke prince of darknes.

[Page]2 The ASSALT giuen by craftie collusion, deceitfull dealing, and theft.

O Man, obserue the course of the time, and consider, that as euerie one is bent to séeke for his owne aduantage; so is it for thée likewise to vse the same libertie. Art thou called to be some noble, some worshipfull, some rich mans steward, secretarie, chamberline, bailie, or surueier? vse thy place in such sort, as thou maist gaine extraordinarilie besides thy wages.

Art thou in office in citie or countrie? Dissemble the faultes of them that are wealthie for rewards: and be not too seuere in the execution of lawes and penall statutes. For it is commonlie séene, that the best Iusticiarie is not best beloued: but he that can winke at the offences of such as are of countenance, hée carrieth [Page] awaie credit and estimation.

Art thou an artificer, an occupier, a merchant, or of anie kind of trade? I counsell thée then to make thy wares, though they be starke naught, séeme exceeding pure and good: be it silke, veluet, cloth, 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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, [Page] 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.

[Page]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 [Page] 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? [Page] Then learne to lie, to cog, to foist, to c [...]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.

[Page] 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; [Page] 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 [Page] 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; [Page] 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 [Page] cunning & sl [...]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 [Page] 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 [Page] 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 thē 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.

[Page] 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 [Page] 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, [Page] 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 [Page] 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 quarrie bodies? Why do you loue vanitie so much, and care for truth so little? The fatnes of the flesh, the deintines of the bodie, the pampering of the bellie, the cramming of the craw; all these shall leaue you before death, or else you shall leaue them in death. Heere thy flesh is appointed to be meate for woormes, there thy soule is ordeined to be food for fire; and thou shalt be partaker of their torments, with whose foule vices thou hast bene acquainted. O deintie mouthed man! O delicate fellow! which beeing hemmed in round about with fine fare, superfluous cheere, and abundance of wealth, fearest not confusion and death. The kingdome of God is not meate and drinke, it is not purple and fine silke. For the rich man, hauing plentie and store of both, went downe to hell in a pricke of time, in a minute. What saie you to this you gluttons, and excessiue worldlings, [Page] whose bellie is your God, and whose whole pleasure and trade is either for the bellie, or that vnder the bellie, which haue franked and fattened your harts and bodies in superfluitie and leacherie. Harke harke; Meate for the bellie, and the bellie for meate, but God shall destroie the one and the other.

Pride is the cup of diuels, and so is slander, and so is enuie, and so is surfeting, and so is dronkennes; which when they haue stuffed the mind & the mawe, Christ findeth no roome to rest in. For as fire and water cannot agree togither in one place; euen so spirituall and carnall deinties can not abide to dwell togither in one and the same bodie. Where Christ perceiueth the bodie to belch with surfetting and dronkennes, in the midst of full foming quaffing cups, and dish vpon dish; he dooth not vouchsafe to reach out his wine, far sweeter than honie, or the honie combe, to the sotted mind. And where curious choice of meates feed the bodie, the soule is kept fasting, and starueth for want of heauenlie bread.

[Page]2 The ASSALT giuen by EXCESSE and GLVTTONIE.

O Man, the creatures of God are manifold, and why are they made, but to be vsed? The scripture saith, that he made all things cleane, and how can it then be, that thou by participating them, shouldest be vncleane? Furthermore, I would not haue thée so blind and blockish, as to thinke, that thou oughtest not to take the benefit of Gods prouision, euen to thy satietie and fulnes.

For this is a certaine truth, that whosoeuer refuseth to replenish himselfe with the varietie & choice of Gods creatures, when they are set before him; and is deintie and delicate, coie and squemish in féeding, doth what he can to abuse and take in scorne the gifts granted and bestowed. To what end serue [Page] the differences of flesh, of fish, of fowles, of fruits, of wines, and such like; but to be enioied of thée, O man, in such plentie, abundance, & superfluitie, as becommeth thine estate, which art placed in the rule, dominion, and Lordship of all Gods handie works?

If therefore thou neglect to vse them, when they are offered so liberallie and largelie; if thou applie and bestowe them not in such sort as thou maist féele thy selfe singularlie comforted with them: I saie vnto thée, thou art vnworthie to receiue so great benefits. Thy tast is a naturall instrument, whose office is, to take triall of that which is delicious and toothsome.

Be carefull & curious, moderate & nice to touch, to taste, and what doest thou else, but defraud thine owne selfe of thy due refection? Which to vse to thy full contentment, were a lesse offence, than to séeme abstinent and sparing in thy diet. Eate, O man, till thou be [Page] full, drinke till thou begin to loath, doo both till thou surfet; tut, when this world is done, farewell felicitie: kéepe good chéere, and plaie the merrie companion to daie, for to morrowe thou shalt die.

3 A praier against the former vice.

O Eternall and mercifull father, we inueigh against our selues, and the foule iniquities wherein we are fallen, through the absence of thy grace. We exclaime bitterlie against the disordered course of life, which we haue continued, euer since we haue had libertie in following our owne beastlie lusts, and vnbrideled affections; which being drawne as it were with cartropes, or rather small twisted threds (so easilie are we allured to commit sin euen with greedines) into the sinke of manie notorious enormities, and lothsome misusages, sauoureth most stronglie of one notable vice aboue [Page] the rest, wherein we are so deepelie plunged, that our recouerie, without the helpe of thy grace, is desperate.

And what ouglie, monstrous, misshapen, & deformed sin this should be; thou, euen thou, in whose hands life and death are shut vp, as in a hold, canst tell; though we should neuer so cunninglie dissemble, or neuer so closelie conceale the same. Howbeit, we confesse before thee, ô Lord, what it is. For our verie soules haue taken part of the poison thereof, by reason of the pestilent infection of the same, spreading it selfe through euerie veine, limme, and ioint, and leauing no member of our whole bodie vnattainted.

O gluttonie, gluttonie, which transformest and changest the nature of reasonable creatures, into rauenous beasts! Wo woorth thee that euer we gaue thee houseroome in our harts. For by fostering thee, we are swolne with thy venemous sting, and puffed vp like bladders [Page] with the heate of thy poison. Out vpon thee, that euer we were acquainted with thee. For thou hast made vs bond-slaues to the flesh, whose seruant thou art, & children of darknes, wherof thou art a work.

But remembring our selues, and considering the dangerous or rather damnable state wherin we are like to fall, we coniure thee in the name of the great God of Abraham, Isaac, and Iacob, charging thee to depart from vs, whose eies it hath pleased the same God to open, whereby we see the nastines of our corrupt nature, repent vs of our former life, and craue the continuance of Gods grace, that forsaking gluttonie, and all sin, we may escape the punishment due to the same, thorough Christ our Lord, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

SVrfetting and drunkennes is an outward taking of pleasure excessiuelie, [Page] and an inward fostering or maintaining of curiositie foolishlie: contrariwise, temperance and sobernes is an outward brideling of pleasures measurablie, and an inward keeping vnder of curiositie prudentlie. So that a man is well said to liue soberlie, iustlie, and godlie in these three seuerall respects.

Soberlie, concerning himselfe; when he keepeth his bodie in temperance, and abuseth not the good gifts of God to wantonnes and wastfulnes, which are to be vsed reuerentlie, and thankefullie; considering that they are giuen for sustenance sake, and not for gluttonie. Iustlie, concerning his neighbour, with whom he ought to deale plainlie, vprightlie, and charitablie. For these properties are the first framers of iustice, and the last finishers of the same. Godlie, concerning God, not presuming too much of our selues, but beleeuing faithfullie and vnfainedlie in God, that through him we may out-growe all the hinderances and stumbling blocks of this wicked world.

[Page]2 The REPVLSE giuen by TEMPERANCE and SOBERNES.

O Man, one of the parts of thy spéech is true, & also agréeable to reason. For [...]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, [Page] 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, [Page] 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 [Page] 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 mēbers 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 [Page] 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 [Page] 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 [Page] 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. [Page] 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 laughter from [Page] them, is to make them brutish, and of a beastlike nature.

3 A praier against the former vice.

O Almightie God, which knowest that in our reioicing there is great danger; as in the highest grasse a venemous serpent is soonest to be feared: our request vnto thy goodnes is, that it will please thee to vouchsafe vs such measure of true and sincere vnderstanding, as thereby we may atteine to that discretion and ripenes of iudgement, which is able to teach vs the differences of reioicing, and the perfect vse thereof; in such sort, as our selues may thereby be releeued, and thy most holie name in no respect or condition dishonored.

Aboue all things, most mercifull Father, banish as far from vs as the East is distant from the West, all counterfet and damnable reioicings of the world; whose greatest [Page] part and portion is tempered with the leauen of iniquitie: the baites whereof, although they be delectable and toothsome; yet the operation, working, and effects of the same are detestable and irkesome: yea, damnation dependeth therevpon, and no lesse destruction than betideth a sillie fish, deceiued with the fishers hooke; yea, a far greater desolation a thousand fold.

To thee therfore, ô eternall God, we betake our selues, beseeching thee to pitch about the ruinous cotages of our mortall bodies, the vnshakeable wals of thy grace and power, that in prosperitie we may reioice in thee, in aduersitie be glad in thee, in tribulations triumph in thee; yea, euen in life and death comfort our selues in thee, abandoning all transitorie pleasures as meere toies, and turning out of the wicket of our harts, which ought to be kept faire and cleane for thee to dwell in, all kind of foolish reioicing, either in word, worke, or otherwise. [Page] Grant this, wee beseech thee, for his sake that deerelie bought vs, Iesus Christ thy sonne our sauiour, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

SOROWE is of two sorts, good and bad; both which are no lesse discernable by their effects, than the tree by the fruite. Good sorowe is of such a working, that it bringeth profit with it: and therefore the Apostle hauing made the Church of Corinth pensife and sad with the Epistle which he sent them, saith plainelie that hee repenteth not a whit thereof, but rather reioiceth; and why? because he made them sorie to repentance, this sorowe can do no harme to him that falleth therinto.

As for euill sorowe, which commonlie offendeth in excesse: as it hindereth that which may doo good, (for it refuseth the comfort of counsell, and the comfort of praier) so also it hasteneth that which is [Page] euill, euen death and the graue: and therfore saith the wise man, Giue not thy hart to sorowe, but driue the same from thee. If thou be heauie, keepe a meane: if thou be merrie, vse measure: praie in the one, sing psalmes in the other.

2 The REPVLSE giuen by measurable SOROVVING.

O Man, what is the cause of this thy so great and excessiue reioicing? Hast thou of late vanquished Sathan the diuell? Hast thou escaped the paines of hell-fire? Hast thou recouered thy banishment, and come to thy countrie? Hast thou gotten securitie by thine election or choice? Peraduenture the saieng of thy Sauior is out of thy memorie, The world shall laugh and reioice, but you shall be heauie and sad; neuertheles, this your sadnes shall be turned into gladnes, and pour gréefe into ioie.

[Page] Peraduenture also thou hast forgotten the words of thy redéemer, Wo be vnto you which now doo laugh, for yée shall wéepe and lament. And Salomon saith, The heart is sorrowfull euen in laughter, and the end of mirth is heauines. Furthermore, although it be affirmed by the same prudent king, that a merrie hart is the life of the bodie, yet is not immoderate reioicing allowed by his words. For thy sauiour and redéemer speaketh thus to the contrarie, Blessed are they that moorne, for they shall bée comforted.

Remember, O man, the saieng of Salomon the wise, That no man knoweth whether he shall deserue to be loued or hated, and why? bicause all things are kept doubtfull & vncertaine for the time to come. And therefore, O man, vse a measure in thy reioicing, which is but vaine and foolish, bicause thou canst not saie yet thou hast escaped the danger of damnation and hell-fire.

[Page] Is not he iudged a mad fellowe, which lieng in prison with irons vpon his legs, hath his head full of iollie robbins, as though he enioied the fulnes and perfection of true felicitie? Euen so, if thou shalt set thy mind so much vpon mirth, vaine-pleasure, and delight, which may mooue pastime & laughter, not thinking vpon the estate of another life hereafter, I saie vnto thée, O man, I doubt of thy saluation.

For a certaine note and marke to discerne Gods seruants by, is affliction of bodie, and tribulation of mind; which thou canst not be counted woorthie to partake, vnlesse thou cast awaie that ill custome & acquaintance, which thou art growne into with immoderate reioicing, and foolish delight.

3 A praier for the former vertue.

O Almightie, and euer-liuing God, forsomuch as the burthen [Page] of our sinnes being heauie and importable, forceth vs to grone vnder the weight therof, and diuers times pricketh vs with the gode of inward greefe, whereby we are beatdowne, and kept vnder with consuming anguish, and brought almost euen to the pits brinke of desperation: we beseech thee to powre into our harts but one little drop of thy good and gratious spirit, which may fortifie and make vs strong against all the enimies of our soules health; and that we may be sorie and greeued for our misdeeds, but yet (Lord) to our comfort and amendment, not to our ouerthrowe & confusion.

Moreouer, because this fraile and wretched life of ours, lieth wide open, like a citie without a wall, or as a vineyard without a hedge, to the inuasion of manie calamities, whereof some touch our owne estate, othersome our freends, manie our deere children and kindred, not a few our goods and substance, an infinite number our bodilie [Page] health, which is sundrie times shaken with manie a sharpe surge of sicknes: vouchsafe vs in respect of these necessarie and vnauoidable afflictions allotted to this life, a relenting hart, and a greeued mind; knowing that our sins haue let in all these, and a thousand miseries more, to increase and aggrauate our torment.

The example of thy son, ô mercifull father, lamenting the death of Lazarus, and bewailing the ruine of Ierusalem, which he prophesied before it came to passe, teacheth vs how we should be affected and minded in the execution of thy corrections and chastisements on others, or on our selues: which being a principall patterne, and so sound in all assaies, as a better or more auaileable cannot be thought vpon, much lesse followed, we craue the assistance of thy grace to preuent vs in all our actions and attempts, so shall wee bee sure to bee trained vnto that sorowe, which to [Page] thy Maiestie is allowable, & to our selues most profitable. Heare vs sweet Father, and grant our sute, for Iesus sake, Amen.

5

5

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 [Page] 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, [Page] 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, [Page] 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, [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] oftentimes, that communication well and honestlie begon, in continuance may become euill, filthie, and wicked: the holie scripture giuing authoritie héerevnto, and saieng, Where much babbling is, there must néeds be offence.

I grant, O man, that among innumerable words, and infinite talke, such héed may be taken, that filthie and dishonest spéeches may be well enough auoided: but I praie thee tell mée, is it possible to vse no idle, vaine, and vnprofitable words, whereof we are forewarned to render an accompt? Examine thy selfe, and determine of the matter accordinglie. Of thy words thou shalt be iustified, and of thy words thou shalt be condemned, saith the scripture. Now iudge if thou hadst not néed set a hatch before thy tongue, that thou offend not in the same.

The wise king Salomon reputeth that man discréet, which hideth his knowledge, and maketh [Page] no vaunt thereof: contrariwise, he termeth him a foole that is blabbing manie things without discretion or iudgement. In much babbling, O man, there cannot choose but be great abuse; and the danger of the tongue is so pestilent, that it had néed to be preuented by prudence, grauitie, and sobernes. He that kéepeth his mouth, kéepeth his life; but who so rashlie openeth his lips, destroieth himselfe. What a heauie case is this, that destruction should depend vpon the tongue; and yet, O man, thou wilt not leaue thy vaine babbling.

Who so kéepeth his mouth and his tongue, the same kéepeth his soule from troubles. In this sentence Salomon commendeth silence, and condemneth much babbling; the one necessarie and fruitfull, the other néedles and hurtfull. To conclude, in speaking thou must vse a measure; yea sometimes it is good for thée to forbeare profitable spéeches; according to the example [Page] of the Psalmist, I kept silence, yea euen from good words.

It should séeme by sundrie spéeches of the same blessed Prophet Dauid, that by much babbling, which is the peculiar exercise of the tongue, great mischiefe doth grow. For, not all in vaine, he saith thus; I said I will take héed to my waies, that I offend not in my tongue. I will kéepe my mouth as it were with a bridle. Doo thine endeuour, O man, after his example, to temper thy tongue; so shalt thou bée sure to be found blameles of that vice, whereof thou art giltie.

3 A praier for the former vertue.

O Wel-spring of all vertue, teach vs how to frame our speech & communication to the glorie of thy name, the benefit of our brethren, & the comfort of our owne soules; wishing rather with silence to shew [Page] some point of wisdome, than by rash talke and much babling to declare our doltish follie.

And forsomuch as we are taught by the mouth of Salomon, that a word spoken conuenientlie, and as iust occasion mooueth, is like apples of gold with pictures of siluer, therby commending silence vnto vs, as a propertie praise-woorthie in the prudent, which must be kept as time and place requireth: we most humblie beseech thee, of thy woonted clemencie and bountifulnes, which neuer denied or withheld anie lawfull thing required of faithfull suters, to chalke out before vs a readie waie to that sober silence, which so often is commended in thy holie word, and so seldome vsed in the world.

Lighten our harts, and by the bright appearing of the sunne of knowledge, disperse and driue away from the eies of our minds, the mistie and palpable clouds of ignorance, that we may haue our feete [Page] set in that right path, which may conduct vs vnto him, in whom we may learne a most notable and excellent lesson of silence, euen Christ Iesus thy sonne, who in all his sufferings, passions, and agonies; in all the villanies, reproches, and contumelies of his enimies, opened not his mouth, gaue not twite for twite, rebuke for rebuke, checke for checke: but like a sheepe before the shearer; or as a lambe led to the slaughter, put vp all these iniuries, and gaue his aduersaries not one fowle word.

In him we see the singular silence, which euerie Christian is bound in conscience to imitate and followe; though not so exactlie, bicause our Sauiour was not attainted with sin, which poison hath infected our bodies and soules; yet proportionablie, according to that measure of grace, which we haue reciued from aboue. Guide vs therevnto, ô mercifull Father, by the illumination of thy spirit, that framing our selues [Page] after the example of thy sonne, the perfect paterne of all vertue, both morall and intellectuall, wee may please thine eternall Maiestie with our obedience, wherein thou art more delighted, than in anie burnt offering, or fuming incense. This and all other necessaries towards the leading of a godlie life, grant vs for thy mercie sake, Amen.

The xxij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

VNCLEANNES of life, although it spring first of all in the hart, yet it brancheth and shooteth out of euerie member of the bodie. For the eies with wanton looking, the tongue with vnchast talking, the lips with dishonest kissing, the hands with filthie touching, the bodie with beastlie abusing; and finallie euerie limme, with committing wickednes is become vncleane, and by that [Page] meanes the whole life of man is a meere muckhill of vncleannes. Wilt thou then learne to reforme this offensiue mischiefe?

Marke what I saie, and beare it in mind. First of all labour thou to kill concupiscence, which is a sore and a greeuous sinne, yea such a sinne, that it ouergroweth both the inward and outward man, filling them so full of maladies and diseases, that from the sole of the foote to the crowne of the head, there is no sound place; concupiscence causeth such an vniuersall infection. A hard matter it is to intermedle therewith, and to ouercome it; neuertheles keepe thy bodie in temperance and sobernes, and praie continuallie, for the spirit of mortification.

2 The ASSALT giuen by dishonestie, and vncleannes of LIFE.

O Man, as thou hast the lordship and dominion of all things, committed and put into thy hands, so it is thy part to take thy pleasure [Page] and harts delight, euen to thy full satisfaction & contentment. What shouldest thou need to feare the forbidding of fornication and adulterie in the lawe? I will tell thée, God shewed himselfe too too seueare and vniust, in giuing that commandement. For, is it possible to liue in such chastitie, as is prescribed in scripture? No man, since the creation, hath béene so honest and vpright of life; but, in consideration of his nature, which is carnall and fleshlie, hath béene assalted with concupiscence and lust.

Art thou more innocent than Lot? He committed incest. Art thou more holie than Dauid? He offended in adulterie. Art thou wiser than Salomon? He transgressed with the multitude of his wiues and concubines. Art thou stronger than Samson? He was too féeble to encounter with his paramour. So then, thou séest, O man, that these men, being mirrors of the world, for the rarenes of [Page] their gifts and ornaments, were notwithstanding subdued and ouercome with the spirit of iniquitie. And therefore make it not a matter of such conscience, to follow the lust of thine eie; and to satisfie the desire of thine hart. Dooest thou sée a faire woman, and art tempted with the view of hir beautie? Why serue thy féet, but to conuey thy bodie to the place where she is resident?

Wherefore hast thou a tongue, but to vtter and declare the passions of thy mind? What is the office of thine armes, and why were they giuen thée by [...]ture, but to imbrace thy beloued? The case standing, as it séemeth; thou shalt be giltie of the greater crime, and bewraie the more follie, in offering to resist the motions of concupiscence, to the fulfilling wherof thou hast sundrie bodilie abilities; than in accustoming thy selfe ordinarilie to the same.

Tut, a point; what is carnall [Page] pleasure, but a naturall disposition, and inclination bred in vs, euen in our cradle and infancie? One beast desireth the companie of another; so is it among birds, so is it among fishes, so is it among serpents, vermine, and flies. Why then shouldest not thou, O man, which hast all things in subiection vnder thée, enioie as large libertie; naie, another maner of priuilege?

As I giue thée counsell to followe and content the lusts of thine eies and heart; so I wish thée to vse thy weapon like a man, that if thou be iniuriouslie abused, thou maist reuenge thine own wrongs, without appealing to anie magistrate or iudge. And if it so fall out, that thou maist not take vēgeance in thine owne cause, procure notwithstanding one or other to doo that, which thou desirest to haue dispatched.

For, no lawe is so streight, but it may be mitigated with a gift: no statute so rigorous, but it may be [Page] appeased with a bribe: no penaltie so great, but there may be meanes found to paie it. And therefore, the fulfilling of thy mind vpon thine enimie, is a felicitie aboue all felicities, and such a thing, as thou must not sticke to run through fire and water to bring it to perfection.

What though thou haue carnall knowledge with thousands? What though thy hands haue shed much bloud? Is it such a heinous matter? Dispensations or pardons may be granted from princes, by friendship and other meanes: as for the eies of God, whome a companie of prophane people, possessed with the spirit of lieng, tearme the searcher of hearts and reines, and the ouerséer of all men in their trade of dealing: I saie he is otherwise occupied in heauen, in the gouernment of his celestiall hierarchie, and hath no leisure, neither once vouchsafeth so much to abase himselfe, as to marke and note the behauiour of men vpon earth. And [Page] therefore followe my counsell, if thou wouldest be at rest; for then ensueth quietnes of mind, when the heart hath his desire.

3 A praier against the former vice.

O Most iust iudge, and righteous rewarder of iniquitie: wee beseech thee to haue mercie vpon vs miserable wretches, plunged ouer head and eares in the puddle of pollusion, and by stretching out thy right hand of sauing helth, to drawe vs out of the clammie claie of corruption, wherein we sticke fast euen to our vtter ruine and decaie, except thou of thy goodnes and fauor vouchsafe in time to rescue vs, and of thy free beneuolence set vs at libertie, and purifie vs by the spirit of sanctification; that wee may auoid the traps of Satan, and approch to thy holie temple in newnes of life and regeneration.

Giue vs grace, good Lord, to followe [Page] the wholesome admonition of blessed Paule, exhorting vs to be so farre from fornication and all vncleannes, that it be not so much as once named among vs, much lesse committed: knowing this, and being well assured therof, as the faithfull of their saluation: that no whooremonger, nor vncleane person, hath anie inheritance in the kingdome of Christ: but shall be excluded and shut out, as iudged to haue their portion in the lake which burneth with fire and brimstone, which is the second death: the iust reward of all such as delight in the works of darknes.

Heare vs, most mercifull Father, making our mone vnto thee, without whom all the world, and euerie thing therein contained, is a verie sinke of vncleannes: and assist vs with thine holie spirit, that by the vertue thereof, we may mortifie our earthlie members: namelie, fornication, vncleannes, inordinate affection, filthie fleshlines, euill concupiscence, [Page] and whatsoeuer setteth shoulder against thine holie lawe, which ought to be our onelie direction, in leading an holie, honest, chaste, and cleane life. This grace, good Lord, and all other graces necessarie for our soules health, wee beseech thee to grant vs, for our Sauiour Iesus Christs sake, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

AN honest and cleane life is that, which we commonlie call continencie. By this chast continencie, or continent chastitie, all the defilings of lecherous dishonestie are cleansed, and quite washed awaie. By this vertue, honest and cleane continencie, the bodie is brideled, and kept short from gadding after the deadlie delights of the flesh. He that committeth carnall filthines, offendeth against his owne bodie, spoiling it of a speciall honour; & disgracing it with reprochfull shame; in that he taketh the member of Christ, [Page] and maketh it the member of an harlot.

It is not my meaning onelie, that wee should forbeare from a sinne so abhominable; but also from all pleasure and delight of the flesh. For the holie Ghost will not tarrie there, where anie vncleannes resteth. Furthermore, that honestie or continencie of life, which hunteth after the praise of men, hath no reward at Gods hands. And therefore it is needfull for vs to haue a pure and vndefiled intent or purpose, whereby our minds may couet to please God, and be able also to cleaue fast vnto him.

To cleaue fast vnto God, is nothing else but to see God; which is granted onlie to such as be cleane harted. And trulie, then is the vertue of continencie perfect, when wee liuing togither with our neighbours in the vnitie of faith, keepe our selues from committing sinne & wickednes, not for feare of punishment, or for desire of mens commendation; but onelie for the loue, which we beare to God, vnder whose safegard wee rest: bicause continencie is not able to withstand the mightie and manifold assaults of the [Page] tempter, vnles it be defended and vndershored with his grace.

2 The REPVLSE giuen by honestie and cleannes of LIFE.

O Man, looke into the glasse of Gods most holie word, and thou shalt sée from the beginning to the ending of the same, what terrible threatenings, maledictions, and cursses, are thundered out against all vncleane persons: contrariwise, what benedictions and blessings are promised to the obedient obseruers of the lawe.

The Lord himselfe, by the mouth of Moses, saith vnto his chosen people the Iewes; and vnto thée, O man: If thou walke in mine ordinances, and kéepe my commandements (meaning indéed, if thou abhorre idolatrie, breake not my sanctified sabboths, honor thy superiours, leade an honest & cleane [Page] life, [...] not thy [...], which was giuen thée pure and vnpolluted) I will send thee raine in due season, increase of thy land, fruits of thy trées, plentifull thresshing, an abundant vintage, quiet dwellings, vniuersall peace, sound sléepe, victorie ouer thine enimies; I will be thy God, and thou shalt be my seruant.

On the other part, if thou neglect the kéeping of the Lords lawe, looke for none other reward, but the contrarie cursses to these blessings. And therefore, O man, if thou wilt liue in Gods fauour, and auoid the heate of his wrath, take héed how thou acquaintest thy soule with sin, which stingeth vnto death, if it obteine place to enter.

Not without great cause is vncleannes cried out against in the scripture, and most horrible punishments denounced against it, that thou mightest be terrified, and become fearefull to fall into such a foule offence. Doo but looke vpon [Page] the curssed waters, which the adulterous woman, in the time of Moses lawe, was enioined to drinke; whereby hir bellie most irkesomlie did swell, and hir thigh rot, as it hoong vpon hir bodie; to declare that God is highlie displeased with such filthines.

An example of his indignation against his peculiar people, thou maist sée in the scripture, & learne to detest all vncleannes, speciallie that beastlines of the flesh. The Israelites abiding in Sittim, began to commit whooredome with the daughters of Moab; wherevpon they grewe to be idolatrers and image-woorshippers, contrarie to that which they were commanded. What followed? Were not all the heads of the people commanded to be hanged against the sunne? And were not Zamrie the Israelite, and Cosbie the Madianite, both of them descended of honourable houses, thrust through euen in the verie committing of carnall lust and [Page] vncleannes, with the iaueling of Phinées, the sonne of Eleazar.

If examples may withdrawe thée from dooing such wickednes, thou hast store of them in the scripture: if precepts and admonitions, thou canst not so soone open Gods booke, but thou shalt find plentie for thine instruction and learning. If neither of these can worke with thée, but that thou continuest at a staie; O then wo be to thée, O man: for thou art sold ouer vnto sin, and there is little or no hope of thy recouerie.

Consider the words of Sainct Paule, and imprint them in thy memorie: the same counsell that he gaue the Corinthians, I giue thée; not to be an idolatrer, not to be a murmurer, not to be lead by lust, not to be a dronkard; and to conclude, not to be a fornicator, or vncleane person. The same Apostle else-where, vseth words well worthie to be marked and remembred. Knowe ye not (saith he) that the [Page] vnrighteous shall not inherit the kingdome of God? Be not deceiued: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselues with man-kind, nor théeues, nor couetous, nor dronkards, nor reuilers, nor extortioners, shall inherit the kingdome of God.

Heere thou séest, O man, all vncleannes condemned. Thou seest also how the workers of wickednes are rewarded. And therefore, followe the good aduise of the same Apostle, to kéepe thy vessell pure in holines, and by no meanes to make thy members the members of an harlot, seing thy whole bodie is appointed to be the temple of the holie Ghost, where he will not vouchsafe to dwell, if thou sufferest the same to become filthie and vncleane.

3 A praier for the former vertue.

O Father of mercie, and God of all consolation; we most humblie [Page] beseech thy diuine Maiestie, to giue vs grace to take heed to our selues, that wee exceede not the bounds of honestie, nor keepe companie with such as are counted dishonest and lewd liuers; by whose euill example, all good inclination naturallie graffed in vs is choked, godlie motions pliable to Christian purposes peruerted, the whole course of our life corrupted, our vertues blemished, our vices cherished, our bodies abused, our soules defiled, and thy glorious name dishonoured.

Powre into vs the spirit of chastitie, which abounded in Ioseph; which ouerflowed in Susan; that being therewith harnessed, as with complete armour, wee may gainstand, repell, and award all the blowes of temptation, sent from Satan the prince of this world, to assault vs, and with sundrie subtill and sugred assaies to circumuent, and vndermine vs, to the end we might, by his malicious meanes, pollute [Page] our vessels with the dregs of filthines; which thou, ô Father, hast commanded vs to keepe holie and vndefiled, for thy selfe to inhabit and dwell in.

Mortifie euerie member of vs, both inward and outward, with the sword of thy spirit, which is thine eternall word, whereby we may be sanctified, and withdrawne from all kind of affections sauouring of vncleannes (than which nothing is more odious and abhominable in thy sight) and not like the Scribes and Pharises, scowre and clense the outside of the cup or platter, leauing the inside furd as it were with filthines: but washing and wiping euen our verie hearts from euill thoughts, our mouthes from lewd speech, our eies from viewing vanitie, and all the parts of our bodies from stinking nastines; that being cleane within and without, we may in due time approch to thee, ô God, and see thee face to face: which grant we beseech thee for his sake, [Page] whose bloud hath made vs cleane, euen Iesus Christ thy beloued son, and our blessed Sauiour, Amen.

The xxiij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

LECHERIE or vncleane life is a mightie prince of the spirituall and inuisible Aegypt, riding in a chariot or wagon of foure wheeles: namelie, bellie-cheere, fleshlie lust, costlie brauerie, and drowsines. This wagon is drawne with two horses: the first prosperitie of life, the second plentie of all things. These two horses are ruled by two riders: the first lasie idlenes, the second faithlesse carelesnesse.

For plentie breedeth idlenes, and according to the Scripture, the prosperitie of fooles is their owne destruction; for none other reason doubtles, but bicause it maketh them secure and retchles: insomuch that when they shall saie, Peace, peace, all [Page] is well, and there is no dread of danger; then, euen then shall they be ouertaken with a sudden ouerthrowe. These two riders haue no spurres on their heeles, nor whips in their hands; n [...]r anie such like thing to driue the horses withall: but in stead of them, they vse a canopie to cast a shadowe, and a fan to gather wind withall. This canopie is dissimulation, casting a shadowe against the scorching heate of cares.

For it is proper to a soft, tender, nice, and delicate soule, euen to dissemble and be ashamed of necessarie cares; the parching heate whereof that they may not feele, they hide themselues vnder the shrowd of dissimulation. The fan is franknes or spend-all, gathering the wind of flatterie. For bawdie and lecherous persons are verie franke and free, sparing for no cost, and buieng wind for gold at the eares of flatterers. This boiling lust of lecherie riseth of a wicked and lewd cause; and trulie, vnles it be presentlie quenched and quailed, it will suddenlie ouerswaie all the bodie, set it on fire, and burne it. At the first it tickleth the flesh a little [Page] with touching; afterwards it poisoneth the mind with filthie delight; & last of all, by consenting to sinne, and willingnes to worke wickednes, both bodie and soule are subdued and ouercome.

2 The ASSALT giuen by filthie LECHERIE.

O Man, neuer cast this stumbling-blocke before thy conscience, that leacherie is a deadlie sin, and deserueth damnation. Why maiest thou not without anie remorse or care, vse thine owne bodie to thy harts delight? Such plesures as are ordeined for thée to possesse and enioie, it is reason thou shouldest, without let or hinderance, haue them in fruition. Hast thou opportunitie of time, and due season to serue thy desires? Take it then, & neglect not such conuenient offers. For time passeth, and it hapneth in an houre, that hapneth not in seuen yeare.

[Page] The eie must be satisfied with séeing, the eare with hearing, the tong with talking, the lips with kissing, the armes with imbracing, and other parts of the bodie must haue their due recreation; otherwise, vnquietnes will insue to the disturbance of the verie heart, with melancholie & madnes. Manie haue béene busie to bridle their lusts and fleshlie affections; but they haue béen glad to giue ouer their enterprise. For the concupiscences of the heart are wild beares to bind, and fierce monsters that refuse to be tamed.

That which is naturall in thée, O man, and not dishonest, séeke not by sinister meanes to suppresse; and take this lesson for thy learning, that to vndertake the maistering of such motions as are bred in thy bones, and will neuer be rooted out of thy flesh, is to wrestle with the wind, and to cast water into the sea. Againe, be persuaded by counsell and reason, if thou be wise and [Page] prudent. For the lust of bodie is neither to be discommended, nor yet condemned; though some both rashlie and falslie lash out lies, saieng, that it is a sin which shutteth thée out of heauen. That can not be so. For can any creature sée further into the nature of things, than the creator himselfe? But the creator himselfe would not prohibit or forbid thée, O man, the pleasure of the flesh in carnall copulation, which a companie of dizzards call the sin of leacherie, when in déed it is no sin; bicause it beginneth with loue, and endeth with repentance: and therefore why should anie one beside him, attempt to perswade, or exhort thée to the contrarie?

It is certaine, that God denied not that delight vnto thée, because he gaue no expresse commandement to forbeare it: and he allowed it, because he suffered the same to be enioied before-time, euen in the beginning: he permitted and misliked it not, but rather thought it [Page] verie needfull and conuenient, that man should haue his peculiar delectation with his woman, as well as other creatures in their proper kind; or else he would not haue made them hée and shée in the generall creation.

And therefore, O man, estéeme it no matter of conscience to vse thy bodie to pleasure, and to satisfie thy flesh, when it is kindled and set on fire with the concupiscence and lust of that which it liketh and loueth. For to doo otherwise, bréedeth a pensiuenesse and molestation of mind, and a disquieting of euerie member.

3 A praier against the former vice.

O Almightie God; we, euen we, who a long time haue sate in the seate of sinners, followed the trace which we found fore-troden, and set our selues aworke in dooing diuers things vtterlie against the [Page] lawe of thy commandements, doo heere humble and throwe downe our selues, vile dust, ashes, and woormes-meate, at the footstoole of thy mercie-seate, beseeching thee to pardon all our misdeeds and follies past, at the greatnes and greeuousnes whereof, we quake and tremble; to banish them out of the borders of our hearts, where they haue harbored long, and to put new tenants in possession, euen cleane thoughts, holie talke, honest deeds, and whatsoeuer else may stand with the credit of Christianitie.

O Lord, giue vs not ouer to the lusts of the flesh, least through frailtie and want of grace, we commit sinne with greedines, and so denieng thee in our liues, whome wee professe with our lips, heape vpon our owne heads hell and condemnation. Let not lecherie keepe vs in bondage, ô let not so ouglie and deadlie a sin reigne in our mortall bodies, let it not take roote in vs, ô let it not bloome and blossome in [Page] our earthlie members, least we burgening and growing like ranke weeds, bring foorth in fine the fruits of endles confusion.

A detestable vice it is, ô Lord, we knowe right well; the dangers therevpon depending are deadlie, the miseries lamentable, the temporall plagues irkesome, the eternall torments vnsufferable, all which considered, with the dread of thy iudgement, oftentimes executed with sudden vengeance; shall we be so gracelesse, as to make our bodies brothell-houses of Satan, cages of vncleane birds, nests of venemous serpents, and indeed verie dens of diuels? O God forbid! Deliuer vs, sweet Lord, from this desperate downe-fall, hold vs vp with thy hand, that we stumble not, and at all assaies assist vs with thy spirit, that thereby as with a sharpe syeth, wee cutting in peeces that poisonfull scorpion lecherie, may not feare hir sting anie more, which woundeth vnto death. From this [Page] sinne, and all sinnes noisome to our soules and bodies, set vs free for thy mercie sake, ô almightie GOD, Amen.

§

1 S. BARNARDS golden sentence of the vertue following.

VNspotted CHASTITIE is the onlie iewell, which in this mortall life representeth vnto vs a certaine state of eternall glorie. Vnspotted chastitie is the onelie thing, which at the solemnities of mariage setteth before vs a forme of that blessed countrie, where wee shall not marie, nor be maried: giuing vs in this our earthlie booth a proofe of that same celestiall conuersation, which wee shall lead in the life to come with the Saints.

This vessell which we beare about is brickle, fraile, and manie times in danger: howbeit chastitie keepeth and preserueth it for sanctification, yea like most sweete smelling balme it perfumeth our carcases, making them trim and sauourie, as if they were seasoned with the purest spice.

Vnspotted chastitie brideleth the senses, [Page] and snaffleth the lims, least otherwise they might soke in idlenes and ease, run a rioting after lewd desires, and beecome ranke and rotten with the pleasures of the flesh. But yet for all this, chastitie, how beautifull & amiable so euer it seeme in shew, is nothing woorth, without charitie: it is of no value, of no price, of no estimation, void of credit, merit, & desart. And no maruell. For without charitie what good thing can be vndertaken, had, or obteined? Faith: yea but that auaileth little, though it mooue mountaines. Knoweledge: yea but that profiteth little, though it speake with the tongues of men and angels. Martyrdome: yea but that helpeth little, though I offer my bodie to be burned. Chastitie void of charitie, is a lampe lacking oile. Take awaie oile, & the lampe is not lightsome: take awaie charitie, and chastitie is not delightsome.

2 The REPVLSE giuen by vnspotted CHASTITIE.

O Man, I would not haue thée ignorant what thy reward shall be after this [Page] life. For if thou liuest chastlie and holilie, thy ioie and happines shall be euerlasting: if dishonestlie and wickedlie, thou shalt haue thy portion in eternall torments of hellfire. Furthermore, it is méete also, O man, that thou endeuour to liue the more chastlie, because thou canst not tell how soone the acceptable time of grace and repentance will passe awaie.

And although God in the beginning of the world, made man and woman, to kéepe companie, and the one to take pleasure of the other, yet thereby it was not his godlie meaning to approoue or allow licentiousnes of life, but rather to establish and confirme matrimonie vpon earth, that such as had not the gift of virginitie and chastitie, might with safetie of conscience presume vpon that present remedie of marriage, which the Lord in his own person ordeined & established.

As for the filthie sin of lecherie, fornication, or adulterie, none may [Page] be so bold as to commit them, for feare of perill following héere vpon. And that it is no sight sin to defile thine owne bodie, learne by the words of the Apostle. For dooest thou not marke, O man; or dooest thou take that for a vaine toie, which S. Paule speaketh to leacherers, & lusters of strange flesh? Flie fornication my brethren (saith hée:) for euerie sin which a man committeth, is without the bodie, but he that plaieth the fornicator; offendeth against his owne bodie.

If thou estéemest this for a thing of naught, listen vnto that which will make thée lament and wéepe, if thou hast anie drop of grace in thy hart or entrailes; Neither adulterers, nor fornicators, nor abusers of themselues with mankind, shall inherit the kingdome of God. Againe, the same Apostle setting downe a rabble of fleshlie works, doth not omit this filthie vice, and concludeth as before saieng: The works of the flesh are [Page] adulterie, fornication, vncleannes, wantonnes, wrath, strife, enuieng, murthers, gluttonie, dronkennes, and such like; of the which I told you before, & tell you now againe, that euen they, which doo such things, shall not inherit the kingdome of God.

And yet further in this matter, he spareth not to expresse his mind else-where, saieng: As for fornication and all vncleannes, let it not be once named among you, as it becommeth Saincts; neither filthines, neither foolish talking, neither iesting, which are not comelie. And why? Because no whoremonger, neither vncleane person, &c. hath anie inheritance in the kingdome of Christ, and of God.

To conclude therfore, I put thée in memorie of the sentence of S. Iohn, describing the holie citie of God, new Ierusalem, and the glorie of the same, into the which he affirmeth flatlie, nothing that is vncleane shall enter: for without [Page] shall be dogs, inchanters, whoremongers, murtherers, idolatrers, liers, and such like.

By these contraries, O man, and their reward, thou maist iudge what a pretious thing it is to kéepe thy bodie chaste, to liue honestlie, soberlie, and acceptablie before God and men, that thy walking may be after the example of Christ Iesus thy sauiour, whome if thou imitate and followe with vnfeigned affection, thou canst not doo amisse.

3 A praier for the former vertue.

O Eternall GOD, Father of our Lord Iesus Christ, who by the mouth of thy sonne our Sauiour Iesus Christ, hast told vs of three kinds of chastitie: the first naturallie ingraffed, the second artificiallie procured, and the third celestiallie obteined; ech one whereof shooteth at a certaine marke, is vndertaken [Page] for a speciall end, and riseth of some materiall cause; as of infirmitie, necessarie policie, and desire to serue thee with free libertie; which is a verie beneficiall kind of chastitie, drawing with it the complete and full dutie of Christianitie; wee craue of thy gratious goodnes the entire practise & perfect vse of the last, holding our selues content with the bare knowledge of the second and the first.

Also most mercifull Father, bicause this is the chastitie, which proceedeth from thy diuine influence (in comparison whereof, the two former are but flourishes as it were and shadowes) which manie of thy Saints haue imbraced for the kingdome of heauens sake, that being furthest off from all transitorie concupiscences, of seeing, hearing, smelling, tasting, and feeling, they might be the neerer to true & eternall felicitie, which is then most likelie to be obtained, when we renounce the world, and all trifling [Page] vanities.

Therefore, euen therfore, ô Lord, euen for the participation of thy kingdome, and the ioies thereof, whereat thy Saints haue directed their liues, by the iust line and leuell of vnspotted chastitie, keeping their vessels pure and sanctified for the honorable seruice whereto they are appointed: wee craue at thy hands the selfe-same ornament and rich ouch of innocencie, the selfe-same iewell of spotlesse virginitie, the selfe-same tablet of true temperance: that treading the trace which they trode, and not mistaking our aime giuen vs by their good examples, we may obtaine the reward of our chastitie; euen the white siluerlike glistering robes of Saints and angels, with them to liue euerlastinglie and world without end, in the heauen of heauens, whereto hee bring vs speedilie, that bought vs deerlie, Amen.

[Page]The xxiiij. Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

WHOORDOME of the hart, or inward fornication is nothing else but concupiscence, which busieth the mind with vnlawfull desires, and poisoneth all the lims of the bodie with venemous baits. Hereof springeth itching of the eares, wanton winking with the eies, pleasant smelling with the nose, delicate and curious tasting with the tongue; finallie, a maruellous nicenes of all the senses, wherewith the whole man being at length ouergrowne, is no more a vessell of sanctification, but rather a tumbrell of all abhomination.

That this whordome, though it be priuie; and this fornication, though it be secret; is odious in the sight of God, and flatlie. forbidden: harken, ô man, to the wisedome of the holie Ghost, & learne how dangerous an infection it is. S. Iames saith, that God [Page] tempteth no man to wickednes, but it is the worke of concupiscence, which bringeth foorth sinne, and sinne when it is ripe, ingendereth death. So that in respect of Gods iustice and righteousnes, betweene inward fornication and outward, there is no difference touching the punishment; albeit in the cies of man the ods is farre vnlike.

And therefore in consideration of the danger depending therevpon, and foreseene by the wisedome of God, thou art thus taught out of Gods booke, not to gaze on a maid, least thou be allured to lust after that, which is pretious in hir: not to looke narrowlie vpon a womans beautie, least thou be intised to wantonnes and daliance, when loue is once kindled, and flameth like a fire. To conclude, abhor this sinne, ô man, so much the more, bicause Christ himselfe hath auouched, that Whosoeuer lusteth after a woman, to worke wantonnes, & commit follie with hir, hath plaid the adulterer in his hart, and by that meanes is fallen into the gilt of fornication.

[Page]

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, [Page] 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, [Page] 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, [Page] 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 [Page] 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 [Page] 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 moniemonger 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.

[Page] 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 [Page] 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 a woman to lust after hir, he hath committed fornication with hir alreadie in his heart.

To the contrarie whereof, that patient man Iob hath this spéech; I haue made a couenant with mine eies, that I should not so much as thinke vpon a woman. For how great a portion shall I haue of God from aboue, and what [Page] inheritance of the almightie from on high? Is not destruction prepared for the wicked, and some strange thing for the workers of iniquitie?

Furthermore, if there were not deadlie danger, euen in concupiscence of the eie and the heart, it is not like that he would haue burst out with vehemencie into these spéeches; If mine heart hath walked after mine eies, if it hath béene deceiued by a woman, or if I haue laid wait at my neighbours dore, then let my wife grind vnto another man, and let other men lie with hir.

It is good for thée therefore to haue the petition of the Prophet Dauid alwaies fresh in memorie: O Lord turne awaie mine eies, that they behold not vanitie. Embrace the wholesome counsell of wise Salomon, Lust not after a womans beautie in thine heart, least thou be taken with hir faire lookes.

[Page] Moreouer, if it were not so, that the verie thought of consenting to wickednes did not displease the Lord thy Creator, this sentence of the Prophet Esaie had neuer béen vttered; Awaie with the euill and wickednes of your thoughts from my sight. Againe in the Gospell, the Lord vseth these words to the Pharisies; why doo ye thinke euill in your hearts? Neither would the blessed Apostle S. Paule haue spoken in this manner; Their thoughts accusing or excusing one another, at the day when God shall iudge the secrets of men, according to my Gospell.

Among manie vices, which Iesus the son of Sirach reciteth, exhorting vs therwithall to be ashamed of them, he omitteth not looking vpon another mans wife, vsing manie trifling words with a maiden, or standing by hir bed-side; because they be as it were ladders to clime vp to greater mischiefs, and therefore ought most aduisedlie [Page] to be shunned.

To knit vp my meaning in breuitie, O man, I would haue thée walke after the example of Christ in holines and innocencie, not deluding thine owne soule with anie false and lieng persuasion of the diuels suggesting; as though it were the actuall déed, which displeased Gods maiestie, and that thy thoughts and cogitations are not to be called to a reckoning.

I tell thée, O man, that as the sunne ouer-looketh all things with his cléerenes; so the Lord séeth into the verie secrets of thy heart. No thought may escape him, no imagination be hidden from him, no word be vnknowne to him, neither anie déed, though neuer so closelie wrought, flie from before his face.

How then canst thou deceiue him, who will not be deceiued? Or how darest thou conceiue, that thou hast shifts to ouer-shoote the Lord, before whome thy heart and reines stand starke naked and discouered? [Page] Beware therefore, O man, of inward lusting; for euen therby thou fallest into the transgression of the lawe, and (if Gods mercie doo not reforme thée) standest in state of damnation.

3 A praier for the former vertue.

O Almightie & euerlasting God, we fall on our faces at the feet of thy Maiestie, before whom our harts are as bright as glasse, so that thou seest euen the smallest spot & staine of the same, much more the great blemishes, which are not to be hidden; beseeching thee, that whereas we haue started like broken bowes, from the fealtie whereto we sware; and haue most lewdlie and looselie followed the libertie of our lusts, committing against thee such sinne and iniquitie, as thy blessed Apostle S. Paule admonished vs ought not once to bee named among vs; to pardon that [Page] is past, and to accept our present humiliation and repentance, in token of a full purpose to lead a godlie and reformed life hereafter.

Which that we may the better doo, for that of ourselues we cannot so much as conceiue one good thought; much lesse vtter one good word, or exercise one good deed; we craue at thy bountifull hands an vtter rooting out and supplanting of all concupiscence in vs, wherby we are drawne to sinne, as it were with cartropes, and intangled therein as flies in a spiders cobweb. O kill all vncleannes in vs, quench it quite, put out the heate thereof vtterlie by the working of thy spirit; that being purged within from all pollusion & filthines, we may become new creatures, addicted to the true seruice of thee, and enamored with the glorie of thy name.

Sowe in vs most plentifullie the seed of a cleane hart, which may foster and cherish with the heate therof godly & Christian thoughts, [Page] holie & honest affections, pure and vndefiled consultations, that the fountaine and well-head of our nature being void of vncleannes, all the appurtenances of the same may be cleane and vnstained: remembring the saieng of Christ our Sauiour, that nothing defileth a man, but that which breaketh out of a man; meaning the hart, which is a treasurie of things good and bad. This grace, and all other graces necessarie, bestowe vpon vs for thine infinite mercie sake, ô almightie and euerlasting God, Amen.

The xxv. and last Combat.

§

1 S. BARNARDS golden sentence of the vice insuing.

TO loue this world is a double madnes; first, bicause it is variable and deceitfull: secondlie, bicause it is but the place of our pilgrimage. This world passeth [Page] awaie, and the glorie of the same dieth in a moment: therefore to loue this present world is a varitie of vanities. this world & the glory of the same, is like a star, which glittereth in the firmament, and with a sudden glanse looseth his light. It is like a sparke of fire, which is quicklie quenched and turned to ashes, and therefore to loue this world, or the pomps thereof, is a woonderfull follie.

Consider thine owne state, ô man, the miseries therevpon depending, and the vncertaintie of thy best ioies, the shortnes of thy life, and the vnknowne comming of death: consider these things well and throughlie, so shalt thou soone see in what a phrensie he is that loueth the world. Tell me, I praie thee ô man, what is become of all the louers of this world that liued in former ages? There is nothing left of them but dust, ashes, and woormes meate. Weigh well what they haue beene, and what they are, euen men as thou art. They haue eaten and dronke, they haue laughed and made merrie, they haue enioied all the pleasures of this world, they haue spent their life-time in peace and hartsease, [Page] but what is befallen them now?

Are they not gone to their long home, euen their graue, in the verie twinkling of an eie, waiting for a second doome, much more terrible by a thousand degrees, than this temporall iudgement, that hath passed vpon them? What doth vaine-glorie auaile, flitting ioies profit, worldlie pompe warrant, fleshlie pleasure, delight, deceitfull riches helpe, great kindred comfort in such a case; albeit these are the speciall things for whose sake men loue this present world? After laughing, coms lamenting; after pleasure, paine; after prosperitie, miserie, after delights, torments: if not in this life, yet in the life to come. And therefore what wise man would loue the world, vnles he will needs be at defiance with God, & lose his owne soule?

2 The ASSALT giuen by the loue of this present WORLD.

O Man, cast thy rouing eies round about thée, and take a view of this present world, whereof [Page] thou hast the lordship & dominion. Looke before thée, behind thée, aboue thée, beneath thée, to the right hand, and to the left; and tell me in truth and conscience, if anie thing can be more beautifull, more comelie, more handsome, more louelie, or more delectable, than that which we sée dailie before our face in this life?

O how woonderfull is the glorie of heauen, in the pleasant aire, in the light of the Sun, in the increasing & diminishing of the Moone, in the varietie, course, and order of the starres? O how comfortable is the earth, with floures of the field and garden, fruits of orchards, pleasantnes of medowes, and fresh riuers, plentifulnes of corne, and all kind of graine, fruitfull vines garnished with leaues and clusters of grapes, woods casting coole shadowes from gréene trées; sundrie kinds of creatures seruing thy vse, as horsses for riding, kine for milking, hounds for [Page] hunting, spaniels for hawking, oxen for plowing, asses and mules for burthen, harts and hinds of the forrest, pheasants and peacocks, goodlie birds to behold: houses hoong about with clothes of arras, wrought roofes, painted walles and seelings, iuorie beds, couerlets of silke and néedle worke, shéetes of the finest linnen, pillowes of the softest downe: great choice of swéet musicke, vpon the organs, the regals, the recorder, the virginals, the timbrell, the citterne, the vials, the cornets, the lute, the harpe, and sundrie sorts of tunable instruments, yéelding most heauenlie harmonie: maruellous faire, beautifull, gallant, and personable women, hauing faces, forheads, and eie-browes like glistering glasse, eies and chéekes most comelie and amorous, lips and chins deintie & delicate, noses and tongues woorth abundance of treasure, neckes and breasts adorned with chaines and ou [...]hes, wrists and fingers decked [Page] with bracelets and rings set about with pearles and pretious stones, besides the inestimable pleasures of their neate and fine bodies?

I cannot reckon vp the rich ornaments, and variable recreations of this present world, which thou enioiest, O man, after thine owne desire, liuing like an Angell in the middest of Paradise, or rather a God in all felicitie and happines. And therefore set thy heart at rest whiles thou art in the world: thou hast but a time, spend it in such manner as thou maist be comforted: for if thou die, there is none of thy pompe will followe thée, but thou must leaue all behind thée.

This is the place where thou must build, plant, set, sowe, graffe, mowe, reape, thresh, grinde, bake, brew, cate, drinke, and make merrie; which I would with thée dailie to doo. For after this life, there is none other to be looked for; and how long thou shalt liue, thou canst not tell: according therefore [Page] to the dominion & lordship which thou hast ouer all creatures, command them to serue thée euerie one in their degrée, qualitie, and nature.

It is a gréefe to thée, O man, to lose that which thou louest. Hast thou a tewell of inestimable value, and exquisite workemanship? It will gréeue thy heart to part from it, either at thy fréends importunate begging, or at thy foes rigorous and violent wresting. Hast thou a horsse trained vp for thine owne saddle and proper riding? Thou wilt be loth to lend him, least he miscarrie, and so thou suffer losse.

If thy heart be so fastened vpon one priuate thing, as a iewell, a horsse, a ring, a dog (for sometimes thy fansie will be fixed therevpon) that it is a sore vexation and anguish of mind to be dispossessed of them, since they are thy ioie and delight; then it standeth with reason, that the whole world, with all the furniture of the same, being in thy [Page] possession, and winning thine inward affections and outward senses vnto them, would vtterlie kill and take thy life from thée, if thou shouldest but a short time be forced to take triall of such a crooked chance.

And therefore loue the world, and the pleasures of the same; for by them thou must be defended from all misfortunes. It is thy pauilion, thy tent, thy taberuacle; and it is that necessarie prouision, wherewith thou art to be mainteined in the state of prosperitie.

3 A praier against the former vice.

O Almightie God, the giuer of all goodnes, from whome, as from a full sea, plentifull redemption doth flowe and gush out most streminglie; we beseech thee to bow downe thine eies, and to behold vs thy children, liuing among a viperous generation of atheists, epicures, [Page] infidels, and I wot not what workers of iniquitie, whose whole delight is in this world, and the transitorie vanities of the same: ô giue vs grace to esteeme of it, as it deserueth, yea so baselie and homelie to repute of it, as of verie dirt and doong; if for none other cause but onlie this, which is a cause of causes; namelie, for that it is set vpon mischiefe and wickednes, giuen to vnrighteousnes and maliciousnes; but chieflie, for that it is at enmitie and strife with thee. Thine Apostle Iames hath taught vs, that to be in amitie and league with the world, to loue it, to delight and take pleasure in it, is to be at defiance with thee, ô Lord God almightie, to hate thee, to contemne and despise thee. And S. Iohn hath told vs, that the world knoweth thee not, nor the true light Christ Iesus thy sonne, whome thou sentest with sauing helth into the same, but persecuted the king of glorie, euen to the shamefull death of the crosse. Besides [Page] this, we knowe that it is accursed for our sakes, since our parents Adam & Eue fell from the state of innocencie, and committed sinne through pride of mind, which is deliuered and made ouer vnto vs by tradition.

Moreouer, we are taught that the fashion, the beautie, the loue and glorie of this world vanisheth, and all the pleasures of the same perish. We haue learned that it is to bee consumed and burnt to ashes with fire, and that all the riches, treasures, pompe, pride, renowne, and whatsoeuer else it containeth, shall be conuerted and turned into nothing. Alas then for pitie, that we, whome thou, ô Lord, hast crowned with excellencie aboue all creatures, should reioice in a thing of naught, should dote and be fond ouer a thing that shall be wasted in the twinkling of an eie, should set our minds on that, which is curssed for sin, which is a friend to iniquitie, a foe to innocencie, and to conclude, [Page] a flat enimie to God.

Out alas that we should loue that which hateth God and his sonne Christ, who in the tender bowels of compassion, was content to be crucified for the world, and yet 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, [Page] 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 [Page] 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 [Page] 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, [Page] 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 sunshine, 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.

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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, [Page] 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.

[Page] 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 dishes, and costlie fare,vseth these words; I will behold thy face in righteousnes, and when I awake, I shall be satisfied with thine image.

Againe, My soule thirsteth for God, euen for the liuing God: when shall I come and appeare before the presence of God? And yet againe, How are the daies of my pilgrimage prolonged? How long shall I dwell on earth? But Paule much better, I desire to be loosed, to be set at libertie, to die, and to depart cut of this world, that I may be with Christ.

[Page] By which godly mens examples, written for thine instruction, O man, that thou mightest increase in knowledge, and expresse the points of thy holie calling; I would wish thée to be schooled, to be wearie of this world, to loath the vanities of the same, to estéeme the pleasures thereof as smoke, which vanisheth with the least blast of wind that doth blowe: to repute of riches, honours, dignities, offices, promotions, lands, possessions, beautie, fauour, eloquence, wisedome, policie, strength, manhood, valiantnes, kindred, affinitie, linage, petigrée, parentage, and whatsoeuer else may be named as they are; euen méere vanities, according to the sentence of the preacher, who beheld and considered all things vnder the sunne, and lo, all was vanitie, vanitie of vanities, and nothing but vanitie.

The counsell of blessed Paule offereth it selfe in conuenient place to be imbraced, who no doubt had a [Page] perfect view of the vanities reigning in this world; vanitie in eating and drinking, vanitie in speaking and thinking, vanitie in writing and inuenting, vanitie in apparell and clothing, vanitie in buieng and selling; vanitie in heart, vanitie in tongue, vanitie at home, vanitie abroade, vanitie on sea, vanitie on land, vanitie in most, vanitie in least, vanitie in rich, vanitie in poore, vanitie in wise, vanitie in fooles, vanitie in strong, vanitie in weake, vanitie in faire, vanitie in foule; finallie, nothing but vanitie vanitie, which way soeuer a man casteth his eies, vp or downe, on this side or that side, behind, before, or round about.

And therefore S. Paule (I saie) willeth vs (whose aduise I wish thée O man to followe and put in vre) that such as wéepe, should be as though they wepe not; they that reioice, as though they reioiced not; they that buie, as though they possessed not; and they that vse [Page] this world, as though they vsed it not. And why so? For (saith he) the fashion of this world weareth awaie, and all the pleasures, recreations, delights, and whatsoeuer thing passeth other in excellencie, is but méere vanitie.

Héere, O man, thou canst doo no good déed, but it hath an imperfection; the diuell is so busie about thée to ouer-swaie thée in thy works; yea, when thou art best occupied, euen in praieng to God the father for supplie of some-thing which thou lackest, or praising him for benefits and graces receiued, or confessing thy faults when thou hast offended or suing for pardon by the vertue of Christes death and passion. Wh [...] thou art reading the scripture fo [...] thine instruction and comfor [...] earnestlie, hearing the word of God preached with [...] attent [...]ue eares diligentlie, re [...]nine in points of religion, for [...] increase of spirituall knowledge desirouslie.

[Page] To conclude, when thou art goodliest disposed and giuen, then, euen then the diuell sendeth out his angels, euen wicked thoughts, idle imaginations, phantasticall toies, and a thousand impediments, to withdrawe thée not onlie from dooing well, but also from thinking well.

O man, this busie diuell, who séeketh to make a diuorce betwéene Christ and thy soule, whome hée hath married to himselfe, and chosen for his spouse; he, euen he is the prince of this world; he is the prince of darkenes, and therefore this world, which is his princedome, must néeds be darkenes: for whatsoeuer is at strife with God, who is the father of light, the same is darkenes; but such is the world, therefore the sequeale is prooued, and standeth iumpe with truth.

Now, O man, buckle thy selfe to encounter with this world, the pompe, pride, statelines, and iollitie thereof. Let faith, Dauids chiefe [Page] weapon against Goliah, be thy chiefe armour, let righteousnes and light be thy furniture, and not onlie that, but the complet harnes which S. Paule exhorteth the Ephesians to put on; namelie, the vainbraces of veritie girt about thy loines, the brest-plate of righteousnes claspt close to thy hart, the preparation of the Gospell of peace for shooes on thy féet, the helmet of saluation to couer thy head, the shield of faith to hold in thy left hand, and the sword of the spirit in thy right.

Thus prepared, O man, feare not the force of anie foe: for thou shalt de able thus armed, to quench all the firie darts of the wicked, to stand fast against sathans assalts, and the inuasions of his ministers. Looke about thée, bestir thée.▪ haue an eie before, behind, aboue, belewe, on thy right hand, on thy left, and round about thée, that thou be not betraied, supplanted, ouercome, and subdued. Handle thy weapon circumspectlie, fight it out manfullie, [Page] and giue not an inch of ground to thine aduersarie; for thou dooest not wrestle against flesh and bloud onlie, but against principalities, against powers, and against worldlie gouernours, the princes of the darknes of this world, against spirituall wickednesses, which are in the high places.

Go to then in Gods name, set forward in faith, Gods grace is thy guide, feare not the world; for Christ hath ouercome the world. Thy life on earth, O man, is a continuall warfare, thou shalt be in one conflict or other, so long as thou drawest breath: and therefore praie alwaies, with all manner of praier and supplication in the spirit, and watch therevnto with all perseuerance, so shalt thou be succoured at all assaies, and not destitute of helpe in time of néed.

So fight therefore, O man, not as one that beateth the aire; but as one that would be counted a good souldiour, and tread vnder féete the [Page] loue of this world, withstand euerie thing that commeth not of faith, for it is sin: endure all, suffer all, beare all, hazzard life and all for the loue of the life to come, persuading thy selfe, that thou art blessed (as S. Iames saith) when thou subduest the temptations of thy disordered appetites, vrging thée to sin. For when thou art tried, thou shalt receiue the crowne of life, which the Lord hath promised to them that loue him; the crowne of glorie, euen an incorruptible crowne, which shall be set vpon thine head, at the appearing of Iesus Christ, the great and vniuersall shepheard of thy soule.

Feare none of those things which thou shalt suffer. Behold, it shall come to passe, that thou shalt be tried ten daies; that is, manie times: be thou faithfull and wise vnto the death, and thou shalt surelie be rewarded with the crowne of eternall life, promised by Iesus Christ thy sauiour; to whome be all laud, [Page] praise, honor and glorie, for euermore, Amen.

3 A praier for the former vertue.

O Eternall God, father of our Lord Iesus Christ, which by the mouth of thine Apostle blessed Iohn, hast giuen vs this wholesome counsell and admonition; that we should not loue this corruptible world, neither yet the things that are in the same. And why? euen because the loue of God the father is not in him that loueth this world. For, saith thine Apostle, all that is in the world; as the lust of the flesh, which is to liue in pleasure; the lust of the eies, which is wantonnes; and the pride of life, which is ambition, and haughtines, is not of the father, but of the world, and therefore wicked and damnable. In consideration whereof, ô almightie God, breed in vs we beseech thee, by the vertue of regeneration, a hatred of this present [Page] world, and a loue of the world to come; that by how much we are separate and distant from the one, by so much we may be knit and coupled in neerenes to the other; wishing rather by triall of manie tribulations in this life, to arriue in the end at the port of perpetuall peace, and endles tranquilitie, than by enioieng all this present worldes goods, and the variable pleasures of the same, which are but momentanie, to receiue eternall torments in the lake of restles paine, and vncessant miserie.

Now therefore, most mercifull father; for that we haue heere in this world no continuing citie, but looke for one to come; not of dutie by deserts in our selues, but of mercie by the merits of thy sonne: we beseech thee most earnestlie to weane vs from the loue of this world; ô weane vs Lord, that wee may be like children weaned from their mothers teates, that as they giuing ouer to sucke milke anie [Page] more, which is a food for sucklings, are fed with stronger nourishment, as they growe in yeares: so we withdrawing our selues from louing the vaine toies, and vading smokes of pleasures attending on this life, which are the ioies of worldlings, may betake ourselues to the meditation of heauenlie blessednes, fall in loue therwith, and long after life euerlasting dailie more and more, the neerer we drawe to our graues.

For we doo beleeue, ô eternall king, and vniuersall emperour, that the least ioie in heauen, if it might be peised in a paire of scales, would weigh downe all worldlie delights by thousand thousands; yea, though they had the vantage of the balance: and therefore no doubt they are exceeding great, woonderfull, & out of measure; yea such, as no eie could euer atteine to see, no eare be able to heare, no hart conceiue or vnderstand, and no tongue vtter or declare. Then Lord, of thy woonted goodnes, giue vs grace to hate [Page] this present world, with all the pomps and vanities of the same; that we may loue the world which shall euer last, euen heauen, the house of thee, ô thou most high God; and may dailie and hourelie grone and braie after it, praieng continuallie for the time, when it shall be reuealed, and saieng with feruencie of spirit; Thy kingdome come Lord, thy kingdome come, for the consolation of the elect, and the confusion of the reprobate.

Come Lord Iesu, come quicklie, & make no tarrieng; that the ioies of the faithfull may be fulfilled. O heare our praiers, most holie, blessed, and glorious Trinitie, Father, Sonne, and holie Ghost, one God in vnitie; to whom be all praise, power and maiestie, Amen.

¶The winding vp of this worke, conteining a briefe conclusion vpon this theame; That victorie is obteined by resisting temptations. Drawne out of S. Barnard, and englished for the agreement of the matter comprised in this booke.

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WE beare about vs our owne snare, wee carrie with vs to and fro in euerie place our owne enimie, I meane this flesh ingendered and bred of sinne, nourshed and fostered in follie, corrupted and defiled with lewd and wicked custome. The most subtill serpent vseth this flesh to ouerswaie vs, hauing none other desire, none other meaning, none other purpose, none other endeuour, none other busines whereabout to be occupied, but to shed the bloud of soules. This is he that alwaies intendeth mischiefe against vs. In our musings he talketh with vs wittilie, he eggeth vs cunninglie, and deceiueth vs craftilie: he setteth venemous thoughts on fire in our harts, he stirreth vp strife, maintaineth hatred, allureth to gluttonie, prouoketh to lecherie, [Page] spurreth forward to the lust of the flesh, prouideth occasions of sin, and ceaseth not to tempt mens harts with a thousand mischieuous wiles, and dangerous deuises.

This is hee, which bindeth our hands with our owne girdles; that the flesh, which is giuen vnto vs for an helpe and succour, might be made a snare to intrap vs, and a downefall to breake our necks. But in vs it lieth, if we will be vanquished, if we will be ouercome: and neuer a one of vs shall be ouerthrowne in this combat against our will. Thine own concupiscence, O man; thine owne lust, I saie, is subiect vnto thee, and thou maist, if thou wilt, ouer-rule it with reason. Thine aduersarie may kindle the fire of temptation, but it is in thine owne choice to blowe the cole of consent; that is, either to yeeld therevnto or to withstand it.

It is in thine owne power, & thou maist, if thou wilt, make thine enimie thy seruant, thine aduersarie thy vassall, thy fo thy drudge; that all things may be done for the best in thy behalfe. For so, the enimie kindeleth in thee a desire of meate: he casteth into thy mind thoughts of vanitie and vnpatience: he stirreth vp in thee a tickling and itching of [Page] lust: onelie giue not thy consent to such remptations: and how often thou doest gaine-stand them, so often thou shalt be crowned.

I do beleeue all this verelie, if we haue the grace quicklie to perceiue these thoughts in our hearts, and suffer them not to tarrie long with vs; but haue our mind moued with a vehement spirit against them. For then our enimie shall depart quite confounded, and shall not so willinglie returne to assalt vs againe. Neither must we yeeld, giue ouer, or shrinke any whit, albeit the greeuous rage, and extreame heate of temptations afflict and trouble the state of our outward and inward man: let vs rather choose to burne than to turne, to smart than to yeeld.

The diuell is well knowne to repine at the temporall and spirituall prosperitie of mankind; he doth what he can to defraud him of both felicities; namelie, of heauenlie and earthlie, but a great deale more of the dew of heauen, than of the fatnes of the earth. Heereof we ought at no hand to be ignorant, to wit, what a rebellious troop of enimies come downe vpon vs forceablie; whome it behoueth vs so much the more diligentlie and carefullie to withstand, by how [Page] much wee see our selues mooued therevnto by great need; and then to laie on loade, when all the weight of warre presseth vpon vs, when the whole strife is come to handblowes, whereby the conquered get shamefull captiuitie, and the conquerours gain triumphant glorie and victorie.

For the diuell is knowne to grudge at our good estate, & pininglie to haue spite at our heauenlie happines; howbeit, not for his owne sake, that he himselfe might enioie it, because he lost it without recouerie: but for the poore soules sake, raised out of the dust and dunghill, that he might not approch and come to the possession of that place, from whence the diuell himselfe, being created in glorie, fell shamefullie, past hope of rising againe. Heereat hee grudgeth most maliciouslie, and taketh on too too vnpatientlie, that mans frailtie should get that which it deserued not to haue.

And if peraduenture he go about to procure some bodies losse of temporall things, or hauing procured it, do reioice and triumph thereat; this the diuels doing tendeth wholie to this point, that the outward losse might be an occasion of the inward. For all this wrestling and fighting against [Page] vs, is of spirituall wickednesses, that they may seduce or misleade vs, that they may bring vs into their owne waies, that they may conduct and guide vs to the purposed and appointed end, which is prepared for themselues; namelie, to hell and vtter damnation.

It is the diuels drift to assault vs with euill temptations, to egge vs to the committing of sin; it is our duties not to consent therevnto, not to yeeld to the woorking of wickednes. For how often as wee gaine-stand the diuell, so often we ouercome him, so often we make the angels of heauen to reioice, so often we doo God our Lord honourable seruice. For it is his will and commandement, that we should fight manfullie; he helpeth vs, that wee may get the vpper hand, he ouer-looketh vs fighting, he succoureth vs fainting, he crowneth vs ouercomming. To him therfore be all honor and glory, world without end, Amen.

FINIS.

§

§

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[figure]

Imprinted at London by Henrie Denham, dwelling in Pater noster rowe, being the assigne of W. Seres. 1582.

Cum priuilegio Regiae Maiestatis.

[Page]

Information about this book

Title statement

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.

Edition statement

1582

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A00940

ID [STC]

STC 11048

ID [STC]

ESTC S102283

ID [EEBO-CITATION]

99838073

ID [PROQUEST]

99838073

ID [VID]

2431

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A00940)

Transcribed from: (Early English Books Online ; image set 2431)

Images scanned from microfilm: (Early English books, 1475-1640 ; 508:03)

Source

— 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..

Extent

[6], 339, [1] p.

By H. Denham [, dwelling in Pater noster rowe, being the assigne of W. Seres,. Imprinted at London :: 1582] Cum priuilegio Regiæ Maiestatis.. (A translation of "De conflictu vitiorum et virtutum", attributed to Ambrosius Autpertus, and also traditionally to St. Augustine and to others.) (Second half of imprint from colophon.) (Running title reads: A battell betweene vertues and vices.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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