A MONOMACHY of MOTIVES in the mind of man: Or a Battle between virtues and VICES of contrary quality. Wherein the imperfections and weaknesses of Nature appear so naked, that any reasonable soul may soon see by what spirit he is lead: Hereunto also, besides sundry devout prayers necessarily interlaced, divers golden sentences of S. BARNARD are annexed: and also a brief conclusion of his upon this Theme, that Victory is obtained by resisting temptation.  
Newly englished by Abraham Fleming.  james. 4, verses, 7, 8. 
7 Resist the devil, and he will fly from you.  
8 Draw near to God, and he will draw near to you.  
Imprinted at London by H. Denham, Cum privilegio Regiae Maiestatis.   


come IE true.    

TO THE Right Worshipful, Sir GEORGE Carey, Knight, Knight Martial of her majesties most Honourable household, Son and heir apparent to the right Honourable Lord HENRY, Lord of Hunsdon, etc.  
AND To the most virtuous and godly minded Lady, the Lady ELIZABETH his wife, long life, and happy days.  
OF ALL THINGS under the sun (Right Worshipful (which are at greatest disagreement, the motions of man's mind, by the judgement of the learned, are in such a degree of contrariety, that they are said to be at mutual strife, by reason of that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our corrupt nature, confirmed by evil custom, doth procure.  
A proof hereof appeareth in the confession of that notable convert of Tarsus in Cilicia, in whom (his apostolical vocation notwithstanding) this opposition was so effectual, that he acknowledged a law in his members, rebelling against the law of his mind, and leading him captive unto the law of sin; whereupon he uttered this pathetical exclamation, O me miserum! Quis me à corpore mortis huius vindicabit?  
For doubtless, there is no reasonable creature consisting of soul and body, in whose mind contrary motions are not encamped, making many a hot skirmish, to amplify and enlarge the limits of their regiment; in so much that oftentimes we see some sunk and swallowed up in seas of disquietness, whiles wayward will rageth against right reason, Alternis ictibus sese mutuo impetentes, and striving for superiority.  
Hereunto are referred the good and bad lives of men, their thoughts, words, deeds, and whole conversation, honest or dishonest: to the controlling of a certain Greek proverb, supposed of some to be a doctrine void of all contradiction, and thus cited of the Poet: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; alluding to spirits, unto whom they ascribed the full charge of man's life.  
But to omit this controversy (Right Worshipful) so it is, that having read a compendious discourse of a fatherly churchman's penning, entitled, V●rtutum & vitiorum certamen, & seeing the same most lively describing the hidden heart of man, and the variable state of the same, I found that it is nothing else, but a continual temptation, and (as the patiented Idumenan calleth it) Militia super terram: in consideration whereof, I have called this english book derived out of latin, A Monomachy of motives in the mind of man, etc.  
Which work written at the first in a foreign tongue, and for the common behoof of well disposed people, turned into our own native speech, as affording very present remedies against the rebellious affections of flesh and blood; I submit to your right worshipful protection, presuming of no worse acceptation, than my former labours have achieved, and for this and all other offers of undeserved bounty, yielding no less thankfulness, than my bounden duty enjoineth me to exhibit to so good a Patron.  
Your Worships, by double duty bound, ABRAHAM FLEMING.   

The names of such Vices & Virtues, as are specified in this book to be at mutual hatred and strife: with the manner of their opposition or contrariety, set forth in five Sections, and five and twenty several Combats, for order sake.  

The first Section of assaults and Repulses, pag. 5.  
Combat 1 Pride, pag. 5. against Humility, pag. 11.  
Combat 2 Vain glory, 17. against Fear of God, 21.  
Combat 3 Hypocrisy, 26. against True religion, 32.  
Combat 4 Disobedience, 37. against Submission, 42.  
Combat 5 Malicious envy, 48. against brotherly agreement, 52.  
Five   

The second Section of assaults and Repulses, pag. 56.  
Combat 6 Devilish hatred, 56. against Christian charity, 60.  
Combat 7 Excusing of sin, 66. against Due correction, 71.  
Combat 8 Wrath and rashness, 78. against Patience and forbearance, 84.  
Combat 9 Malapert controlling, 91. against meekness or gentleness, 96.  
Combat 10 Swelling loftiness, 101. against Humble lowliness, 106.  
Five   

The third Section of assaults and Repulses, pag. 111.  
Combat 11 Ungodly sorrow, 111. against Godly rejoicing, 115.  
Combat 12 Slothful idleness, 123. against Virtuous exercise, 129.  
Combat 13 Lose liberty, 135. against Contented staidness, 140.  
Combat 14 Devilish desperation, 146. against Faithful hope, 153.  
Combat 15 Insatiable covetousness, 161. against Contempt of this world, 167.  
Five   

The fourth Section of assaults and Repulses, pag. 179.  
Combat 16 uncharitableness, 179. against Compassion, 187.  
Combat 17 Deceitful dealing, 194. against Plain dealing, 201.  
Combat 18 Lying & dissembling, 200. against Truth and equity, 213.  
Combat 19 Gluttony, 220. against Temperance, 227.  
Combat 20 Excessive rejoicing, 233. against Measurable sorrowing, 239.  
Five   

The fift Section of assaults and Repulses, pag. 245.  
Combat 21 Talkativenes, 245. Silence, 251.  
Combat 22 Dishonesty, 258. against Honesty, 266.  
Combat 23 Filthy lechery, 275. against Chastity, 283.  
Combat 24 Whoredom of heart, 291. against Cleanness of heart, 297.  
Combat 25 Love of this world, against 306. Contempt of this world, 316.  
Five    

A flourish to the several combats or conflicts following, being five and twenty in number.  
THere is a kind of persecution, both fierce and dangerous, within the bowels of our own bodies which is enforced upon us, not by any material severity, but by a certain contrariety of properties engendered in us by vice and virtue.  
For, whiles pride and arrogancy do withstand lowliness and humility; vainglory, the fear of God's majesty; hypocrisy, true religion; contempt, submission; envy, brotherly agreement; malicious hatred, mutual love; reproachful slander, liberty of due correction; furious wrath, forbearing patience; foolish frowardness, commendable meekness; ireful swelling, satisfaction for proffered injuries; worldly pleasure, spiritual delectation; slothful idleness, virtuous exercise; fugitive vagarantnes, or licentious looseness, steadfast stableness and constancy; devilish despair, faithful hope; greedy covetousness, despising of earthly vanities; hardness of heart, mercy and charitableness; deceit and robbery, plain dealing and innocency; falsehood and lying, truth and equity; insatiable gluttony, sparing abstinence; unbridled rejoicing, measurable sadness; excessive babbling, discreet silence; filthiness & lechery, chasteness and honesty; spiritual whoredom, cleanness of heart; desire of this present world, love of the celestial country. What are these, but a cruel and tyrannical persecution of godly livers, for their virtues sakes?  
O what a bitter battle! o what a sharp assault is that of pride, which threw Angels headlong out of heaven? which flung Adam and Eve out of Paradise? This pride hath other fellowe-souldiers assisting him in conflict, namely, vices of sundry sorts, which we comprising in a brief sum, mean to discover.  
But let us see what hard hold there is between the host of hell, and the host of heaven, and how the weapons of Christ bear off, and break the blows of the Devil.   


The first Section, and first combat.  


1 S. BARNARD'S golden sentence of the vice ensuing,  
PRIDE entereth into thee, o man, through ignorance, because thou knowest not thyself. And thus doth ignorance engender pride; when thine own conceit deceiveth thee, making thee believe, that thou art better than indeed thou art. This is pride, this is the beginning of all sin, when thou art greater in thine own eyes, than thou art in God's sight, than thou art in truth, etc.  
And therefore if thou wilt not be proud, o man, have knowledge of thyself; so shalt thou learn to be humble, lowly, and meek. Impenitency followeth pride. For a proud heart waxeth hard, past feeling, void of all godly remorse, and parching dry through want of the dew of spiritual grace. We know that proud persons have no part nor fellowship with the Saints. Why then art thou proud, o dirt and dung?  
God spared not the Angels when they waxed proud, how much less will he forbear thee, o rottenness and worms meat? He did nothing; he wrought nothing; he only conceived pride in his mind, and thought proudly in his heart; whereupon, even in the twinkling of an eye, he was flung down headlong into hell, with an irrecoverable fall. If an angel abode such bitter punishment, only for the conceit of pride; what shall become of me dust and ashes, the greatest part of whose life hath been spent in pride? He swelled in heaven, I in a dunghill.  
Who will not judge that pride is more tolerable in a rich man, than in a beggar, and yet both are abominable? Woe is me, that so mighty a power was so sharply plagued, for having an high mind and haughty heart! What vengeance hangeth over my head, for my daily practising of pride, for my lofty looks, and unsufferable niceness? Fly from pride, my brethren, as from a scorpion; & embrace humility, wherewith God is much pleased, whether it be in Angels or in men.   

2 The assault given by PRIDE.  
O Man, how goodly a creature art thou? How excellent? How like to God himself, whom thou doest represent as it were a steel glass, and of whom thou art a lively image? yea, how near drawest thou to God in dignity, ruling and governing all things in earth, as he doth in heaven?  
The very Scripture itself describeth and setteth forth thine excellency in a wonderful manner, and saith that thou art little inferior to Angels, that thou art crowned with glory and worship, that thou hast dominion and lordship over all the works of God's hands, that all things are in subjection under thy feet, sheep and oxen, beasts & cattle, fowls and fishes, and whatsoever else is contained within the compass of this wide world. Why then shouldest thou not glory in this so stately a title of pre-eminence, in this so great interest of authority, in this thy divine prerogative?  
Lift up thyself, O man, and think of this thine honour, how notable it is, how singular, how universal. Heaven above doth minister unto thee the sun giveth thee light by day; the moon by night; sea and land obey thee; the one for shipping and traffic, the other for ploughing and tillage. To conclude, there is nothing, but it doth service unto thee, as to their sovereign and liege Lord.  
In consideration whereof, O man, make much of thyself. For thou art an excellent creature: yea, thou art peerless in all points of knowledge, wisdom, eloquence, and counsel; in all kinds of riches, honour, estimation, & possessions; in all degrees of consanguinity, affinity, lineage, & descent: finally, in all other gifts of body, and mind.  
Thou hast none better than thyself; none thy superior: none thine equal. Thou art comely of person, amiable of face, pleasant of speech, commendable in behaviour, neat in apparel, and in all respects peerless. Thou hast not one like thee to be thy match; despise and contemn every body therefore in respect of thyself; give place unto none, submit thyself to none; but prefer thine own person before the best, esteeming all men thine inferiors and underlings.   

3 A Prayer against the former vice.  
O Eternal GOD, which hast directly spoken against the swelling sin of PRIDE, sundry times in thy sacred Scripture, saying, that thou dost detest and abhor it: and hast declared by the mouth of thy Prophet isaiah, that All flesh is grass, and all the pride thereof like flower of grass: we beseech thee root out of our hearts this most stinking and rank weed of wickedness, which pulleth us from heaven above, and presseth us to hell below.  
O give us grace we beseech thee, to be proud of nothing that we attempt, or accomplish; but to ascribe all the glory thereof to thy divine majesty, acknowledging that when we have done all that we can, even to the uttermost of our strength, we are nevertheless unprofitable servants, and have scarcely done so much as we ought.  
Guide us we beseech thee by thy holy spirit, that we fall not into the gulf of this odious sin; lest the like heavy judgement be not only denounced, but also executed upon us, as was upon Herod, whom thine Angel, by thy commission, did smite, because in the pride of his heart he advanced himself, and gave not thee the glory due unto thy name, insomuch that he was eaten up of worms. O Lord deliver us from this defiling offence, which woundeth the soul; so shall we, by thy grace preventing us, escape punishment, through jesus Christ our saviour, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
ALL worthiness is unworthy of the very name of worthiness, if humility be despised. If therefore, o man, thou art in authority, be notwithstanding as an underling: if thou art a Governor, yet think not scorn of subjection.  
Why art thou puffed up, o man? why swellest thou, why lookest thou aloft, and bearest thyself high without cause? The Lord alone is aloft, whom thou canst not be like by climbing. His greatness is to be praised, but not able to be followed. Be humble, o man, and thou hast laid fast hold of him, for it is humility alone which lifteth aloft, and leadeth to life. This is the only way, besides it there is none other: he that climbeth by another ladder than this, doth rather come tumbling down, than climb up.   

2 The repulse given by HUMILITY.  
O Man, remember thou art but dust & ashes, rottenness & worms meat. Remember also, O man, that if thou art any thing, except thou abase & humble thyself by so much, as thou art above and better than the rest, thou doest utterly lose whatsoever thou art.  
What man! Look upon thyself, art thou higher than the first Angel? Art thou brighter in earth, than Lucifer was in heaven? He through pride fell from the height of his glory, and wilt thou by presumption seek such advancement, as to exalt thyself on high out of the dunghill?  
Consider thine own estate and condition, for the term of thy life in this world; examine what thou art by the words of the wise man, saying: A corruptible body is heavy unto the soul, and the earthly mansion keepeth down that understanding, which museth upon many things.  
With what thick and palpable darkness then, think we, is the dirt of pride obscured and defaced here on earth: when a star, which rising in the morning, and beautifying the heaven with his brightness, lost the beams of his light?  
Hear therefore, O man, and listen for thy learning to the voice of truth itself speaking unto thee, and saying: He that followeth me, walketh not in darkness, but shall have the light of life. The same truth teacheth elsewhere, in what points we should follow him, saying: Learn of me, for I am meek and humble in heart, and you shall find rest for your souls.  
hearken, O swelling pride, hearken, I say, to the master of humility and meekness: Every one that exalteth himself, shall be brought low: and he that humbleth himself, shall be exalted.  
Again, Upon whom doth my spirit rest, but upon the humble and quiet man, and him that trembleth at my words and sayings? Listen also, O swelling pride, what the Apostle reporteth of this master of humility, exhorting men thereunto. For he saith expressly thus: Let the same mind be in you which was in Christ jesus, who being in the form of God, thought it no robbery to be equal with God: but made himself of no reputation, taking on him the form of a servant, and made in the likeness of men, and found in figure & shape as a man; he humbled himself, made obedient unto death, even the death of the cross.  
If therefore the divine Majesty abased himself with so great humility; the infirmity, weakness, and vileness of man ought not to be insolent, proud, arrogant, or presumptuous.   

3 A Prayer for the former virtue.  
O Almighty, and everliving God, which knowest better than we ourselves, what is most convenient for our condition and estate; we beseech thee to power into the vessel of our hearts the pleasant and acceptable liquor of humility, which is a virtue wherewith thou art so well pleased, as with nothing more: promising to such as humble and submit themselves, the possession of eternal life, according to the testimony of thy son Christ, saying, that Who soever abaseth himself like a little child, he shall be called great in the kingdom of heaven.  
O grant unto us, we beseech thee, of thine unspeakable goodness, that we may be enriched with this most heavenly virtue, knowing that the same maketh us like unto Christ jesus, who came into the world, as he saith of himself, to serve, and not to be served, as appeareth by the washing of his Apostles feet, and by taking upon him the shape of a servant, whereby he made himself of no reputation, but was found and esteemed as a common and ordinary man, humbling himself, and being obedient to the death, even to the death of the cross; for the which God his father exalted him, and gave him a name above all names, that to the Name of JESUS, every knee should bow, both of things in heaven, and things in earth, and things under the earth.  
O teach us truly to humble ourselves before thee, according to the example, which Christ showed to his disciples, that our prayers being made in humility and lowliness, may please thy divine Majesty, and that piercing through the clouds, they may not rest, till they come near; nor depart, till thou, o most high, hast had respect thereunto. Grant this for thine honour and truth's sake, o omnipotent God, and merciful Father, Amen.     

The second Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
VAINGLORY flieth away swiftly, pierceth lightly, smiteth smoothly, but woundeth shrewdly, and killeth quickly. Vainglory confoundeth such as see not, such as be blind, negligent, and lay open themselves unto it, such as run upon it, as upon a rock, not viewing the mischief thereof, not marking or considering it, not avoiding and forsaking it; and not weighing with advisement, how vain, transitory, frail, and perishable it is.  
For, o man, if thou wouldst look circumspectly into vainglory, and esteem of it accordingly, it should be so far from killing thee, that thou wouldst rather kill, utterly destroy, and bring it to nothing.   

2 The assault given by VAINGLORY.  
O Man, esteem of thyself as thou art, surpassing all other in every respect. If thou do good, do it to thy commendation: bestow thy benefits where thou mayest be praised. If thou be disposed to do any man a pleasure, do it in such convenient place, and at such a seasonable time, as there may be standers by, & lookers on to bear witness thereof, and to call thee by the name of a good & pitiful man. It is lost that is done privily in corners, where none beholding or seeing, can report of thee according to thy desert.  
Do therefore thy good deeds in open sight, before the eyes of men, that they may commend thee for thy devotion and holiness, praise thee for thy mercifulness, and reverence thee for thy goodness: that thou mayst be counted one of Gods elect, that none may contemn thee, none despise thee, none speak ill of thee: but that all may exhibit and do thee such honour & reverence, as to thee by desert is due and appertaining.   

3 A prayer against the former vice.  
O Eternal God, unto whom all glory be longeth, and nothing but shame and confusion unto us because of our sins: we beseech thee of thine infinite goodness and clemency, to kindle in us a detestation and mortal hatred against all inward motions, rebelling and making war with the spirit. And specially, o merciful Father, set us at defiance with all self-liking of ourselves, all self-love, and selfe-trust, but specially with vainglory, which maketh us negligent and careless in giving thee the honour due unto thine holy name.  
We know, and thou seest it in us, that even the meanest and basest person hath some infection, little or much, of this poisonous humour of vainglory, according to this saying of the Son of Sirach: The poor man glorieth in his knowledge, and the rich because of his goods and substance: but let him that glorieth in his wealth, fear lest he fall into want. O good Lord open our eyes, that we may not only see, but also forsake this vanity, knowing that so long as we savour thereof, we can not smell sweet in thy presence.  
Let not any pomp or pride of apparel carry us away, o let us not fix our delight in such shadows, knowing that thou disalowest it, & by thy servants counsellest us to renounce the same, saying in express words: Be not proud of clothing and raiment, and exalt not thyself in the day of honour. We know & confess it, that against the proud vainglorious pharisees, loving & challenging the highest and chiefest seats in synagogues, and delighting to be reverenced in frequented places, a bitter woe was denounced by thy son. Whereby we are taught, in what contempt thou hast this vile vice of vainglory.  
O give us grace therefore, we heartily beseech thee, not only to learn, but also to follow the good & wholesome counsel of thine Apostle S. Paul, exhorting us not to be desirous of vainglory, provoking one another, and envying another. For if any man seem to himself that he is somewhat, when he is nothing, he deceiveth himself in his imagination. Grant this, we humbly beseech thee, for jesus Christ's sake, our only mediator & advocate, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
THe FEAR of GOD is the water of wholesome wisdom, the well of life, and the beginning of knowledge; excellently refreshing the soul boiling in noisome desires, and able to quench all the fiery darts of the enemy. He which hath the fear of God alway before his eyes, his ways are beautiful, his paths are peaceable, his footsteps are unmovable.  
Say not, o man, that he is wise, who is puffed up with his own knowledge. For the fear of God is the beginning of wisdom; fear God's justice, o man, fear his power, fear his almightiness, and thou art wise enough: because fear is wisdom. Furthermore, wisdom maketh wise, as skilfulness maketh skilful, riches rich, valiantness valiant, etc.   

2 The repulse given by the FEAR of God.  
O Man, if thou dost any good, do it in hope of everlasting honour, not of transitory estimation; of an heavenly reward, not of an earthly recompense. Hid and keep close that which thou dost, as much as thou mayst. And it thou be not altogether able so to do, yet let thy will and mind be to have it unknown, so shall there be no rashness in thee of any vaunting what good deeds thou hast done: neither shall it be imputed unto thee for a fault, as time serveth to declare that, which thou wast willing should be always kept secret.  
Thus doing, thou shalt fulfil the two sayings of our Saviour Christ, seeming contrary to themselves: In giving alms, let not thy left hand know what thy right hand doth; but let thine alms be in secret, and thy Father, which seeth in secret shall reward thee openly. Again, Let men see your good works, that they may glorify your Father, which is in heaven.  
Take heed at any hand, that the saying of our Saviour to hypocrites agree not with thee: They do all their works, that they may be seen and praised of men. Verily the cause that many misdeeds, which otherwise might be withstood are committed.  
O Lord, arm us, we humbly beseech thee, that the whole course of our life directed thereby, we may not miscarry: being assured, that it is a wellspring of life, against the snares of death: that who so is filled therewith, shall continue sufficiently fortified in the evil day: that it is riches, glory, & life: gladness, mirth, and a crown of joy unto them: and that such as are guided thereby, shall find favour in the day of death, perfect peace, and everlasting life: which we beseech thee grant, o Father, for thy sons sake, Amen.     

The third Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
HYPOCRISY is of this nature, o man, that it seeketh after things unaccustomed, odd, singular, and unused, to the intent it might spread abroad a zeal of it own liking, whose affection is estranged from Christ, & delighted with vain commendations and praises.  
The sorrow of hypocrisy is not in heart; but in face: hypocrisy is a sheep in skin, a fox in subtlety, and a wolf in cruelty. It would seem good in show, and is nothing less in deed; it would not be thought evil, and yet is stark nought in all points. It is disguised with a pretended vizard of holiness and innocency, that it might the more cunningly deceive the simple, and draw weaklings to commit sin and wickedness.   

2 The assault given by HYPOCRISY or DISSIMULATION.  
O Man, because thou doest nothing in secret, that is good; and art known to be such a one, as none is the better by thee, lest thou be hated & detested of every body in all places: it shall be good for thee to play the hypocrite, & to dissemble with God and the world. Counterfeit therefore thyself to be such a one abroad, as thou art not at home: a devout almoner, a godly protestant, a zealous gospeler, and an upright dealer in all thine affairs.  
Make the world believe, by outward shows of good deeds, as going to the Church, frequenting of sermons, daily prayer, fair speaking, keeping company with preachers, and such like works of christianity, that thou art holy, innocent, harmless, honest, charitable, & merciful; though indeed thou be an incarnate devil, a blasphemer, a whoremonger, a slanderer, a covetous miser, an extortioner, a usurer, and such like.  
Thus shalt thou get credit abroad among men, by counterfeiting the young Saint, and yet at home mayst play the old devil. By this means many have come to promotion; and therefore do thou, as they have done, for thine own profit and preferment.   

3 A prayer against the former vice.  
O Almighty & everlasting God, Father of our Lord JESUS Christ, whose will and pleasure it is to be worshipped in spirit & truth: we beseech thee to root out of our hearts all hypocrisy and dissembled adoration of thy divine Majesty, all counterfeit service, and pharisaical devotion, which are utter enemies to true Christianity: lest presuming to offer such an unclean and defiled sacrifice in thine holy temple, we be adjudged with hypocrites to feel the endless torments of fire & brimstone in the nethermost hell.  
We know that it is not for us to dally with thee, who knowest our inward thoughts: to halt before thee, who perceivest our devices: to dissemble with thee, who seest out secret imaginations: knowing that the subtlest shift which we can use, and the closest conveyance that we can invent, lieth open before thee bare, naked, and uncovered. For thou canst turn us out of our cloak of hypocrisy, and make us appear as we are, even to our own rebuke and shame.  
It is an express commandment set down in thine holy word, o most merciful Father, that whatsoever we think, say, or do, should savour of singleness and uprightness. And therefore in giving our alms, thou teachest us what rule we should observe; namely, that we should not do as hypocrites do, who cause a trumpet to sound out their almsdeeds, in the synagogues, villages, and frequented places, where they bestow their dole: to the end that they might be honoured of men.  
In praying also and in fasting, it is thy will and pleasure, that we should show a simplicity & plain dealing, all dissembling with thee, o God, and the world set apart. For though we may delude men, by an extrinsical kind of religiousness and preciseness of life: yet can we not outreach the universal wisdom of thee, o Lord, who canst and wilt pull away the fig-leaves from our filthiness, and discover our secret shame. O good God, we humbly beseech thee therefore to keep and defend us from this detestable sin, whereupon dependeth a most heavy judgement, prophesied by the mouth of thy servant job, to light upon all hypocrites and dissemblers: namely, that Their hope shall perish, their confidence be cut off, and their trust decay like a spider's web: that they shall not once appear in thy presence, they shall be desolate, and fire shall consume their dwellings: their joy shall last but a moment, their excellency become as vile as dung, they shall vanish like a dream or vision in the night: and their final reward shall be everlasting torments in hell fire, where shall be weeping, wailing, & gnashing of teeth. From this sin, o Lord, and the plagues due thereunto, deliver us for thy mercy sake, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
Meat savoureth in the mouth, and the praise of God in the heart. It is to small purpose to magnify the Lords name with the voice only, without any meaning or intent of the mind. For God, from whom nothing is hid, that is unlawfully done, requireth not the shrillness and clearness of the voice, but the cleanness and pureness of the heart.  
Wilt thou therefore worship God aright, do him true and allowable service, and show thyself an embracer of pure religion? Then worship him in spirit and truth, with singleness of heart, with a sincere and upright mind; visit the fatherless, maintain the widows right, follow the example of Christ, and keep thyself unspotted of the world. This is true worship, this is pure religion.   

2 The repulse given by true WORSHIP, and pure RELIGION.  
O Man, take heed in any case of counterfeiting & forging thyself to be that thou art not. For to seem before men otherwise than thou art, what else is it but mere damnation? Remember therefore the words of our Saviour Christ, spoken to this effect: Woe be unto you Scribes & pharisees hypocrites, for ye make clean the outside of the cup or platter, but within you are full of robbery and uncleanness.  
O thou blind Pharisie, first make clean the inside of the cup or platter, that the outside of them may be clean also. And the words of our Saviour uttered in the very same sense, with an often repetition or rehearsal: Woe unto you Scribes and pharisees, because you are like unto painted sepulchres, which appear outwardly to the eyes of men gay and beautiful, but are full within of dead men's bones, and all filthiness.  
Even so you likewise seem before men just and righteous, but within you are full of hypocrisy and wickedness. Upon whom this sentence of our Saviour is verified: They come unto you in sheep's clothing, but inwardly they are ravening wolves.   

3 A prayer for the former virtue.  
O Eternal God, without whose aid and assistance, all our actions are turned into sin, because they are not seasoned with the salt of thy spirit, but leavened rather with the dough of the flesh: we beseech thee of thine entire goodness, to teach us the true worship of thee, and the sincere service due unto thy divinity. O suffer us not to be misled by the imaginations and traditions of men, which highly offend thy Majesty; but vouchsafing to open the eyes of our understanding with the key of thine heavenly knowledge, direct us how and in what sort we may walk religiously before thee.  
Root out of our hearts, good God, all sinister service, and dissembled adoration: lead us by the hand into thine holy temple, and make a passage for thy spirit of sanctification into our dull and dark capacities: that being reform thereby, we may worship thee in spirit and truth: knowing that thou art a spirit, and therefore wilt admit none other worship to be done unto thee, but that which is true, unfeigned, sincere, and spiritual.  
We know how thou hast abhorred the hypocritical holiness of the Gentiles, of whom thou complainest by thy Prophet isaiah, that they     



2 The assault given by DISOBEDIENCE.  
O Man, consider thine own dignity & worthiness. Thine estate is honourable, and thou art better than the best. To serve and obey is an abasing of thy vocation, it is a sign of inferiority and subjection. To be a master carrieth some title of authority: but to be an underling or servant, is an argument and token of an homely and course calling. Account of thyself therefore, and of thy reputation. What art thou, that thou shouldest do homage to such as are worse than thyself?  
It were more meet for thee to command and govern, and they to obey and be ruled; considering thou art so excellent in all respects, that there is not one to be found comparable unto thee, either in wit, policy, diligence, or any other good quality. Cast off the yoke therefore of subjection, for to obey is servitude and bondage, slavery & thraldom: yea, to be inferior to such as are not thy betters, is a token of a base mind, and a coward's heart.  
Therefore esteem of thyself Lordlike, and not servant-like: stoop not unto any, cap not, crouch not: for a man is but a man: and thou being a rare man and matchless, needest not pass a point for the proudest peacock, for all his fine feathers, and trim tail. And rather than thou shouldest be at commandment like a servant, try masteries for superiority, and get it by usurpation. For a lofty look, and an haughty heart do best become a man.   

3 A prayer against the former vice.  
O Most loving Father, who hatest all kind of disobedience, frowardness, stubbornness, rebellion, contumacy, obstinacy, and contempt: which are the fruits of the corrupt flesh; and hast declared also thy hatred by denouncing most terrible plagues against so detestable sin: we beseech thee to blow up the sandy soil of our hearts with the coulter of thy sanctifying spirit, that we may become tractable, mild, gentle, lowly, and obedient, as it becometh us.  
We know, by the information of thy holy word, that who so disobeyeth thee, is subject to many curses: and who so resisteth a judicial magistrate, is punishable with death, even by thine own ordinance and law. We know that thou detestest nothing more than the sin of disobedience, and transgression of thy commandments; though the intent seem never so good, honest, and tolerable to man's judgement and reason.  
This is proved, o eternal God, in Saul, whom thou by the mouth of Samuel didst charge with a precise commandment, that he should kill Amalek, and make a common spoil and havoc of all that came to his hands: who being incensed with covetousness, spared the very best things, and converted them to his own use and possession, contrary to thy will. But thou in thy justice didst show thy vengeance upon him, in not only rejecting and casting him out of thy favour, but also in disgrading him of his dignity, and taking from him his kingdom.  
We beseech thee therefore, o King of glory, to root out of our hearts this rank weed of disobedience, which in holy Scripture is reported to be as the sin of witchcraft. O good Lord, dig it up quite, we pray thee, out of the depth of out hearts, that there may no relic thereof remain, but that every fiber and thread growing about it, may be plucked out and removed. For if it be not utterly supplanted, we must needs look and make full account to receive a just recompense and reward, according to the determinate sentence of thy holy word. Deliver us, o Lord, from this heinous sin, and the desert due to the same, for thy son jesus Christ's sake, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
THE virtue of obedience, o man, doth always march under the banner of truth. Obedience directeth our footsteps, ordereth our doings, and deserveth the grace or reward of holy conversation. For if a contrary law be in our members by disobedience, who knoweth not that continency or staidness is given by obedience?  
This is the virtue that can tell what belongeth to mercy, this teacheth thee patience, this bringeth thee to the full and complete knowledge of thine own condition. Learn of Christ, who submitted himself to his Disciples, the Master to his servants, the Saviour of the world, and very God, to miserable men; the word and wisdom of the father, to mortal creatures. Blush o earth and ashes, blush and be ashamed o dust and woorms-meate.   

2 The repulse given by SUBMISSION.  
O Man, remember that if thou own any duty to God, there is also a duty required of thee to discharge towards men. For God must have his right, and Caesar likewise his tribute. Dost thou not know, O man, what the Lord himself saith in the Gospel? He that heareth you, heareth me: and he that despiseth you, despiseth me.  
It is convenient (thou wilt say O man) so to do, provided that he which governeth 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 ordained of God; whosoever therefore resisteth  
O good Lord, be so favourable unto us, as to bring under & subdue the unruly and rebellious motions of our mind, which oftentimes drive us to the committing of many a wicked offence, not only in talk and communication, but also in deed, life, and conversation: lest shaking from our necks the yoke of obedience & submission, and neglecting the true observation and fulfilling of thy law; we fall into flat rebellion against thee, and so provoking thee to anger, feel the force of thine outstretched arm, striking us in thy fury with the sword of vengeance.  
Direct us, good Lord, by thy spirit, that we may submit ourselves to all our governors and magistrates, without murmuring, grudging, or repining: knowing that all authority, regiment, superiority, and countenance proceedeth from thee, who bestowest thy gifts according to thine own counsel, not looking upon the person of the receiver, lest thou mightest seem partial in the distribution of thy gifts.  
Thou hast said, and expressly charged, that we should be subject to the higher powers, yea, even to the Scribes and pharisees sitting in Moses chair, whom thou commandest us to hear, and to do according to their persuasion and counsel: but not to make their course of life and trade of dealing, a pattern for us to follow and imitate. Arm us therefore with true knowledge, that may lead us to perfect and acceptable obedience, which thou esteemest more than the fat of rams, or the smoke of incense. O suffer not any suggestion of Satan, to withdraw us from doing our duty in this case, least by disobeying, we purchase to ourselves eternal death and damnation. Grant this for thy mercy sake, Amen.     

The fift Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
DEsirest thou, o man, to know a venomous eye, a wicked eye, a bewitching eye? Consider envy. For what is envy, but a makebate? What is spitefulness, but a mover of mischief? If the serpent had not been envious and spiteful, death had never entered into the world by that vile vice.  
woe to thee, o wretched man, because thou didst not fore-spie the envious serpent. Let us do our very best to press down, and oversway this sin, whiles we live, if after death we would be loath to stand in fear of the worker of so great wickedness.  
And, o man, whosoever thou art, spite not at thy brother's prosperity, if thou tender thine own. For if where envy is, there is death also; then doubtless thou canst not be spiteful, and live too. And therefore take heed of au envious eye.   

2 The assault given by malicious EMULATION and ENVY.  
O Man, remember thyself, make much of thine estimation, and lose not one inch of thy right. In what respect art thou not so good as this man, or that man? Nay, wherein art thou not better? Why then art thou not equal with them, or rather above them?  
Thou art able to bring many things to pass, whereto they can not lay their hands. And they are able to do nothing, but it is in thee to amend it, & to go through stitch therewithal. It is not requisite therefore, that any should be thy superior, or at lest no more than thine equal.   

3 A prayer against the former vice.  
O Eternal truth, thou son of the living God, and wisdom of the Father, which by thine Apostle Paul, that excellent preacher of thy Gospel to the Gentiles, didst teach the Romans, and in them all Christian people, to cast away the works of darkness, to put on the armour of light, and to walk honestly as in the day, not in drunkenness and gluttony, chambering and wantonness, strife and envying: root out of our hearts, we beseech thee, all corrupt affections, and specially wicked emulation and envy, the nurse of all contention.  
We know and confess; that so long as emulation, strife, debate, envy, and grudging reign among us, we are carnal, & walk as men, in the corruption of our own nature. And there is nothing truer, than that sentence of thine Apostle S. james, that where envying and strife is, there is sedition, and all manner of evil works. Wherefore, o thou comfortable Physician of sick souls, deliver us from so foul and detestable a sin, lest all our enterprises and endeavours displease thy sacred divinity, and heap upon our own heads the hot burning coals of vengeance and condemnation.  
Now then, o thou pattern of love, thou treasure of all virtue, godliness, and integrity, put into our minds Christian cogitations & thoughts, guide our eyes from the view of vanities, hold back our hands from every injurious deed, and consecrate all that is within us to thyself; that we may, as thou hast taught us, do good to our enemies, love them that hate us, and pray for such as seek our destruction and undoing, referring the judgement of our cause, and the revengement of the same unto thee, who in thy good time wilt redress all that is amiss: in the mean time, o Lord Christ, give us grace to possess our souls in patience, for thy mercy sake, wherewith thou redeemedst all mankind, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
THe best, and most approved mark that we are Christ's disciples, is this, if we love one another, and agree together in unity like brethren. Which so long as we do, no doubt we dwell in God, and God dwelleth in us.  
For God is love, and he that dwelleth in love, dwelleth in God. He loveth us, because he hateth nothing that his hands have made; giving us an example how we should love and tender one another, with singleness of heart; which who so doth not, that man abideth in death.  
What? Have we not all one Father? Hath not one God created us? Why then should we despise one another, and not rather live in unity and concord, without all kind of envy, and hartgrudge?   

2 The repulse given by LOWLINESS, and brotherly agreement.  
O Man, if thou excel all other in virtues of the mind, it will be more safe, and less dangerous for thee, to keep thyself below, than to climb aloft. For the higher room that a man coveteth, the sorer is his fall. Furthermore, if some be thy superiors, that is, above and better than thou; or equal, that is, as good as thou; what should that grieve thee, what should that hurt thee, what should that vex and trouble thee?  
Take heed, lest whiles thou art envious at the high and honourable place of thy brother, thou show thyself a scholar & disciple of him, of whom these words are written: Through envy of the devil, death entered into the world, & they that follow him take his part.   

3 A prayer for the former virtue.  
O Almighty and most merciful Father, which by the mouth of thy Prophet David hast highly commended brotherly concord and agreement, comparing it to the precious ointment, which ran down upon Aaron's beard, even to the borders of his garments: and also to the dew of Hermon, which dropped and fell upon the mountains of Zion: we beseech thee of thy goodness, to plant among us such and so acceptable agreement, that bearing one another's burden, we may live like brothers begotten & borne of the same parents.  
We know that thy son our Saviour jesus Christ, as of all other commendable virtues, so also of brotherly agreement, gave us a special and infallible example, in that for our sakes he betook himself to the suffering of most exquisite torments, even the torments of death, that he might draw us his adopted brethren to God his Father, and might place us in the land of Canaan, as joint-heirs with him of everlasting blessedness.  
Now therefore, o eternal God, let us not seem lightly to esteem and regard so singular an example; but give us grace, we beseech thee, to consider that notable speech of thy Prophet Malachi uttered for our learning, that Seeing we have all one Father, one God, and one Maker, it is not meet nor tolerable that we should despise one another: but every one of us bearing one another's burden, mutually to consent and agree in brotherly amity, unive, and concord.  
Sow in our hearts therefore, o good Lord, the seed of love & charity, that thereby we may grow together like branches of one tree, being all of one mind and heart, of one opinion and judgement, endeavouring as much as in us lieth, to do thy will, even thy will, o father, which dwellest in heaven: which is, to be knit one to another in brotherly agreement, & to draw all under one yoke of obedience, which is the foundation of all godly love and mutual consent. Grant this for thy sons sake jesus Christ our only mediator and advocate, Amen.      


The second Section, and sixth Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
THere is a commendable hatred, and there is an execrable or damnable hatred; the one is allowed of God, but not used of men; the other is common among men, and offensive to God.  
The first is an hatred of sin and iniquity, and of this hatred the fear of the Lord is a forerunner; and is conceived in the hearts of the godly, for God's sake, because he himself hateth sin, and detesteth all wicked doers.  
The other hatred proceedeth from the devil the author of dissension, kindleth in men a love of sin and ungodliness, a delight in all kind of mischief, an utter misliking of agreement, unity, and reconciliation; wherewith whosoever is poisoned, that man hateth his own soul, and is an enemy to his own salvation.   

The assault given by devilish HATRED.  
O Man, forswear to love him, who is thy enemy in all things. Never, so long as thy life lasteth, agree with him, who is contrary and against thee in every respect. Never shake hands with him, which taketh from thee any jot of thy right. Never give him fair look, never show him kind countenance, which doth outface thee, triumph over thee, scorn and scoff at thee, provoke thee to unpatience by wrongs and injuries.  
Never like of him so long as thou livest, which is always casting thy faults in thy teeth. Never abide him, that doth what he can to excel thee in words, deeds, credit, and preferment. For, if he did not envy thee, is it like he would in this sort seek his own advancement, above thee, which art his better?   

3 A prayer against the former vice.  
O Eternal God, in whose hands is life and death, sickness and health, poverty and abundance, salvation and condemnation; direct us, we beseech thee in thy faith, fear, and love, that we may feel the operation and working of thy holy spirit in our hearts, leading us into all honesty, godliness, righteousness, holiness, and innocency, that thy name may be magnified in our life, and we ourselves glorified after our death.  
And because it is denied to us all of Adam's lineage, unless we be circumcised in spirit, sanctified, & regenerate by the influence of thy heavenly grace, to attain to the sight of thee, which art the fullness of all felicity, the sovereign blessedness, which endureth for ever: grant us we beseech thee the presence of thy knowledge, whereby we being conducted, may learn to purge out of our hearts the old leaven of maliciousness, hatred, envy, and spitefulness, which hinder and stop us from having access to thy divinity.  
We know, o eternal God, that hatred is so detestable a sin in thy sight, that thou utterly abhorrest us for so heinous a sins sake, denying the participation of thy spirit, which is the peace of conscience, and the assurance of everlasting life, to as many as are possessed therewith. In consideration whereof, and because it is a natural inclination, bred and continued in us, even from our cradles, to be at strife with them that speak ill of us, & to hate such as bear us no good will: we beseech thee to alter and change that devilish disposition, & to amend in us whatsoever is amiss.  
We are taught, that there is a hatred, which thou requirest; namely, the hatred of ourselves, and of all things precious and dear in our own eyes: but that hatred is as hard for us to digest, as was the doctrine of regeneration to Nichodemus. O therefore thou comforter of thy chosen, and lifter up of thy servants heads in the time of heaviness, instruct us in the way of thy truth, and reform our hearts; make them new, o Lord, that they may harbour no work of darkness, neither hatred, nor any other vice, which may offend thee: through Christ our Lord, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
CHARITY is a goodly thing, yea it is a thing that will not shrink in any tribulation, in any grief, injury, wrong, or abuse. In few words, what think we comparable thereunto, seeing it is preferred before martyrdom, and counted better than a faith that moveth mountains?  
By charity man dwelleth in God, and God in man. Charity bringeth liberty, driveth away fear, feeleth no toil, looketh on no desert, requireth no reward.  
Charity is the mother of men and of Angels, pacifying and making atonement between things in heaven, and things in earth. This is the virtue which reconciled God to man, and brought man into the favour of God.   

2 The repulse given by true LOVE and CHARITY.  
O Man, doth it necessarily follow, that because many vices in thee deserve well and worthily to be hated, that therefore the image of God in thee ought not to be loved? As jesus Christ nailed upon the cross, and there hanging, loved his enemies, and before his death and passion admonished his disciples in this manner, saying: Love your enemies, do good unto them that hate you: and pray for them which persecute you, slander, backbite, and upbraid you, that you may be the children of your Father which is in heaven.  
So likewise, by the mouth of Solomon and Paul, these words are spoken: If thine enemy hunger, give him meat: if he thirst, give him drink. For in so doing, thou shalt heap coals of fire upon his head. Unto which sentence the Apostle addeth somewhat of his own, saying: Be not overcome of evil, but overcome evil with good.  
It is contrariwise thus written by S. john, against such as hate their brethren: He that hateth his brother, is a man-slear, and ye know that no man-slear hath everlasting life remaining in him. Again, He that hateth his brother, walketh in darkness, and is yet in darkness, not knowing whither he goeth, because darkness hath blinded his eyes.  
But thou sayest, O man, It is enough that I love such as love me. For why should I bear good will, or be beneficial unto them, that have deserved no such thing at my hand? Hear, O man, the Lord speaking unto thee in another tune: for, If you love them that love you, what reward shall you have? Do not the Publicans the same?  
What art thou able, O man, to object against this? Doubtless, He that hateth his brother abideth in death. And he that loveth his brother, abideth in God, and God in him. Spew up therefore all the bitter gall of hatred, & do what thou canst to swallow down the sweet honey of love. For nothing is more pleasant, nothing more happy and blessed.  
Saint john saith, God is charity. And S. Paul that excellent preacher of the Gentiles affirmeth, that The love of GOD is shed abroad in our hearts, by the holy Ghost, which is given unto us. Whereupon it is concluded, and not without just cause, that love or charity is said to cover the multitude of our brethren's offences, as it is written: Charity covereth the multitude of sins.   

3 A prayer for the former virtue.  
O Eternal GOD, which by the mouth of thine Apostle Paul hast said, that Although we speak with the tongues of men and Angels, and yet are void of love, we are like to sounding brass, or as a tinkling cymbal: yea, albeit we had the gift of prophesy, and knew all secrets: yea, if we had all faith, so that we could remove mountains, and yet wanted love, we were nothing: hear us, we beseech thee, and by the heat of thy love, set on fire and kindle our cold and frozen love.  
We confess, that the cause why iniquity and sin aboundeth, is the lack of love, which in holy Scripture is called the bond of peace. We acknowledge also that to love our neighbour as ourself, is a sacrifice much more acceptable, than burnt oblations & incense. We can not deny, but that the Apostle speaketh truth, saying: that, Who so dwelleth in love & charity, dwelleth in thee, o GOD, and thou in him.  
But because it is not in us to live in love and charity, knowing that they are the works of light, unless thou assist us by thy grace; sanctify us, and cleanse us from all intrinsical and hidden corruption: we therefore bend the knees of our hearts before thee, humbly beseeching thy divine Majesty, that as thou art the fullness and perfection of love, yea love & charity itself, so it would please thee to conform and make us like unto thee, which delightest in nothing that is evil.  
And because charity covereth the multitude of sins, fulfilleth the law, is the end of the commandment, and commended unto us as a most necessary adiument & help to obtain and lay hold upon everlasting life: vouchsafe we beseech thee, to blow up our stony hearts, and to soften them with the showers of thy grace, that being mollified and suppled, they may be able to receive the seed of love and charity, and thereby fructify in all good works, through jesus Christ our Lord, Amen.     

The seventh Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
AS the confession of sin hath the promise of remission, so the excusing and cloaking of sin is threatened with punishment. Again, it is no dissembling with God, who abhorreth all sin, and much worse the excuse of sin, which is more heinous than the sin itself.  
As for slander, and flattery, I wish wise men to beware of both. Moreover, whether to slander, or to give ear to a slanderer, be more damnable, I can not easily tell. This is certain; that death entereth in at our windows, so often as we with our itching ears and tongues, contend and strive to drink one to another out of the full poisoned and deadly cup of slander. The Lord save my soul, that it fall not into the hands of slanderers.   

2 The assault given by the excusing of sin, and by SLANDER.  
O Man, persuade thyself that thou art not the most heinous offender alive. Thou hast not been as other men be, an extortioner, a usurer, a turne-cote, a merciless murderer, or such like.  
There be sinners that have committed all these transgressions with greediness. Who can lay to ones charge, or keep close the abominable deeds that such a lewd fellow, and such a wicked person hath done, but he that hath been accessary, and given his consent thereunto?  
To justify thyself, O man, the next way is to backbite & speak ill of others, that none may seem so good as thyself. Thou must say, that such a one is a common drunkard, a crafty knave, a keeper of another man's wife, a haunter of harlots: and if thou perceive it will be for thy profit, spare not thine own sister or brother, to call them by the names of naughtipackes, that by reporting of them thus abroad, they may grow in contempt, and thou increase in credit.  
Stick not to backbite thy dearest friend, if it may be for thine advantage. For, to say the worst sometime bringeth no small commodity, and many have come to shame and reproach by standing to the truth.   

3 A prayer against the former vice.  
O Almighty & everlasting God, governor of heaven and earth, which hast punished, even from the beginning, all such as having transgressed against thee, sought notwithstanding to justify themselves: by casting a cloud of excuse over their offences committed: as namely, our great grandfather Adam, who when he had done amiss, complained that the woman deceived him; and she coveting to be blameless, turned the fault to the serpent's subtlety: grant we beseech thee, unto us an humble heart, truly to confess ourselves before thee, fowl offenders, and vile abusers of thy goodness.  
Thy word most manifestly declareth, how horribly thou doest hate this offence, which by how much it is covered with an excuse: by so much it deserveth the sorer punishment: taking Saul for an example, who most impudently defending his fault of disobedience, suffered a double punishment, even deprivation of his royalty, and an ignominious or shameful end. And therefore, o Father of mercy, take not from us thy grace and holy spirit, lest we likewise offending, be semblably plagued.  
Furthermore, o eternal God, because it is expressly told us by thine Apostle Paul, that neither whisperers, backbiters, slanderers, nor consequently any sinner shall possess the kingdom of heaven; but shall have their portion with Satan, that old devil, in the lake that burneth with fire & brimstone; and because also thine Apostle james likewise teacheth us, that he that slandereth & condemneth his brother, slandereth and condemneth the law: root out therefore, we beseech thee, o Lord, from our hearts that abominable sin of slander, against which thy servants make such vehement outcries.  
And open our ears, we pray thee, o Father, to hear; and our hearts also to understand and comprehend that good and wholesome counsel of S. Peter, willing us to cast away all maliciousness, guile, dissimulation, envy, slander, as new borne babes, desiring the sincere milk of thy word, that we may grow thereby from grace to grace, and taste at length how bountiful thou art to all such as walk in the way of thy holy will, the final reward whereof is everlasting life, through jesus Christ our only mediator and advocate, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
THere is a rebuking, which is necessary; and a rebuking, which is vain and ridiculous. The first causeth amendment, if the rebuker be not culpable of the same offence, whereof he reproveth another: the other breedeth obstinacy and contempt, when the reprehender controlleth his brother for some fault, whereof he himself is guilty. The first issueth from wisdom, the second from folly, or rather frenzy,  
As for backbiting, whosoever useth it, he is a man-queller: and the tongue of a backbiter is a venomous viper, stinging three at once to death, with one deadly blast. It is a sharp, yea a very sharp spear, which goreth three at once with one mortal wound: and it is a two, or rather a three edged sword, hewing and hacking three at once with one blow; namely, the party slandered, the slanderer himself, and him that heareth the slander, and holdeth his peace.   

2 The repulse given by liberty in rebuking, and due correcting.  
O Man, thy neighbour's offences ought not to be kept in silence, neither must they have thy consent: but as brotherly love & charity moveth thee, reprove thy neighbour to his face, and slander him not behind his back.  
If it be objected, that it is not for thee to rebuke thy brother to his face, lest thereupon he being moved, and out of patience, prove never the better by that kind of correction; but be so far from amending, that he take greater cause of offending: hear the holy Scripture, thus determining the matter: Open rebuke is better than secret love.  
Again, if thou shalt neglect this Christian duty, and wilt rather choose to slander and misse-report thy brother's fault, aggravating and making it worse, though he be an offender, and worthy of correction: than otherwise to reprove him to his face, that he may be ashamed of his sin, and endeavour to amend; hearken to the voice of the Prophet speaking unto thee, and saying: Thou sattest, and spakest against thy brother; yea, and hast slandered thine own mother's son: and this is a sore offence. For a man taketh more grief and hart-burning by knowing him, of whom he is slandered; than by seeing and hearing him, of whom he is reproved.  
And because the misdeeds 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 down: These things hast thou done, and I held my tongue.  
Furthermore, least backbiters and slanderers should grow into an exceeding love & liking of themselves, by reason of this discreet silence, who covet always rather privily and in corners to neck a man's good name and fame, than to come forth in open place, and there to charge him with his offence, it followeth in these words: Thou thoughtest wickedly, that I am even such a one as thyself.  
As if he had said, It is a wicked thing to think, that I am a slanderer, and a backbiter, because I hold my tongue for a time, & keep silence, until I spy due season, and fit choice of place to speak my mind by way of reprehension.  
Hereupon it followeth by and by, I will reprove thee, and set before thee the things that thou hast done. As if he had said, Not secretly, after thy use and custom: but openly, according to mine own manner and fashion; I will tarry a convenient time, when I may throughlie rebuke an offender, and charge him with his misdeeds to his face.  
But thou wilt say, O man, I do not hate, but love him, whom I thus reprove privily in corners. And I say again unto thee, O man, that thou doest hate him so much the more, and not love him one jot, by how much thou backbitest, and neglectest to rebuke him.  
Now, what a detestable and accursed thing the slandering of our neighbour is, the holy Scriptures in many places declare: as namely, by the mouth of the Prophet David: Who so privily slandereth his neighbour, him will I destroy. Again, He that backbiteth his brother, backbiteth the law. Again, He that slandereth & backbiteth his brother, shall be rooted out. And again, Take heed lest ye be consumed one of another, whilst ye bite and devour one another.   

3 A prayer for the former virtue.  
O Almighty & everlasting God, who induedst thy faithful servants the Prophets, with such measure of thy spirit, that they discharged their duties with all singleness, truth, and uprightness, checking and rebuking mighty kings for their transgressions, according to the tenor of their commission: as appeareth in Samuel sharply reproving Saul for his rebellion: in Nathan severely rebuking David for his adultery: in Ahiiah roughly reprehending jeroboam for his idolatry: in Elijah boldly checking Ahab for his apostasy: in Hanani stoutly twiting Asah for his mistrustfulness: in jeremy controlling Zedekiah for his disobedience, and so consequently in the rest of thy servants both Prophets and Apostles.  
O take from us all vain motions, which may withdraw us from rating them, that most apparently offend thy divine Majesty; and not to seem blind, or to wink at their offences, lest we be counted partakers of their wickedness: knowing that thy son our Saviour giveth us this for a lesson to be learned & followed, namely, when we see our brother commit any trespass, to rebuke him, that he may repent and obtain forgiveness.  
Also most merciful Father, we beseech thee so to direct and rule the course of our life, that every member of our body may set forth thy praise. And because the tongue, though it be but a small piece of flesh, is termed a world of wickedness, and kindleth much mischief, when it is occupied either in lying, forswearing, backbiting, or reviling our brethren: we pray thee to root out of our hearts all such weeds of sin and abomination, that the fruits of them may not appear in our tongues: through jesus Christ our Saviour, Amen.     

The eight Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
A Dragon is a cruel & merciless monster, spitting out fire, and killing every thing that it toucheth: not only beasts of the land, but also birds of the air: by this dragon, I mean the spirit of wrath and fury.  
Anger is a natural affection, but to them that abuse this gift of nature, it is a grievous & lamentable destruction. Let us use it in things necessary and convenient, least doing otherwise, it break forth outrageously into unlawful and unprofitable deeds.  
Be not angry or wrathful with such as spoil you of transitory goods, which revile you, which punish and plague you, & do nothing else beside; but be angry at that, which is able of itself so to wound you; that all these things laid together can not cure you. And what is it? Even your own sin and wickedness. For you shall not fear any adversity, if you be not overswayed with iniquity.   

2 The assault given by WRATH and RASHNESS.  
O Man, the wrongs that are done thee, thou must revenge, they are greater than thou mayest quietly put up. It is sin, patiently to suffer them. For this is certain, that thy forbearance will never a whit amend the matter, and therefore such injuries as are offered thee, requite to thine own contentment.  
If thou be abused in speech, spare him not that hath slandered thee. If thou be smitten, smite again. For it is no manhood, to be still & at peace with such as thus offend thee. Dost thou think that thy quietness will make thine enemy the better? no; but rather the more fierce and furious.  
Thou art taunted, thou art scoffed at, thou art reviled, thou art discredited, thou art mistermed; one calleth thee prodigal fool, another arrogant ass, proud beggar, peeled peasant, with such like reproachful speeches. Are these to be suffered? no.  
And therefore to show thy manhòod, seek him out by and by that hath so abused thee; and in the heat of thy wrath make him smart for his malapert sawsines. Some use to bear and forbear so long, till they become stark fools and idiots: be not thou in the number of them, but in defence of thine own quarrel use both words and weapons.   

3 A prayer against the former vice.  
O Most merciful Father, whose property it is to be slow to anger; and hast taught us by the mouth of wise Solomon, that anger is cruel, wrath raging, and envy irreconcilable: moreover, that it diminisheth our days, hasteneth old age, and shorteneth our life: again, that it openeth passage to Satan; and therefore hast commanded by the mouth of S. Paul, that the sun should not go down upon our wrath: we most humbly beseech thee, of thine infinite goodness and clemency, remove from us this fowl sin of wrath, which transformeth us from the shape of Angels, to very devils and hellhounds.  
We are not ignorant what a mischievous vice it is, and what inconvenience it bringeth to the soul; being instructed by the words of wisdom, that it stirreth up strife, maketh us prone to commit sin and villainy; to thirst for blood, to be malicious and merciless: finally, that it is execrable and accursed: and therefore hast admonished us by thy servant james, to be slow to speak, and slow to wrath; because wrath will not suffer thy righteousness to be accomplished in us. And therefore, if we will not have thy work hindered in us, we must be peaceable and modest.  
O good Lord, open the eyes of our minds, that we may see the ugliness of this monstrous sin, and seeing it may detest it, and detesting it may destroy it, by the assistance of thy spirit, which is able to work in us a new creation; and an exquisite mortifying of all our fleshly members. Give us grace not only to listen, but also to practise that wholesome counsel of the Preacher, not to be swift to wrath, because wrath lodgeth in the bosom of fools: and to put in proof the admonition of our Saviour Christ, not to be angry with our brother causeless, for fear of being culpable of judgement.  
O Lord, pull us back from keeping company with the wrathful, & from having acquaintance with the furious; lest we learn their ways, and purchase destruction to our own souls. And grant we beseech thee, that we may put away from us all bitterness, anger, wrath, envying, evil speaking, with all maliciousness: and to become tender-hearted, to forbear and forgive one another, even as thou, o GOD, for thy son Christ's sake didst forbear and forgive us, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
TRue PATIENCE is to suffer and do contrary to one's lust, but not contrary to the right of law. To abide and take poverty in good part, is the virtue of patience. Patience is the safety of the soul, unpatience the destruction of the same. Who so hath not hold of patience, shall lose righteousness, that is, shall lose life, that is, shall lose his own soul.  
Look upon the sufferance of the Lord, who being beaten with whips, crowned with thorns, bored through with nails, hanged on the cross, and overburdened with reproaches, forgot all these griefs of his bitter agony notwithstanding, and said; Father forgive them. Beware therefore, and take heed that thou perish not through unpatience; but suffer all things for God's sake, because he suffered extreme torments for thy sake, and thy patience shall not be fruitless, void, or unrewarded.   

2 The repulse given by PATIENCE or forbearance.  
O Man, if thou call to mind the passion of thy redeemer Christ jesus, there can nothing happen unto thee, be it never so hard and heavy, but thou shalt be able to bear and abide it with an humble and quiet mind. For Christ, as S. Peter saith, suffered for us, leaving us an example, that we should follow his steps.  
For he himself hath thus spoken: If they have called the master of the house Beclsebub, how much more will they so do unto them of the household? Again, in another place: If they have persecuted me, they will likewise persecute you.  
But what are our sufferings, in comparison of his passions? For he submitted himself to bear reproaches, revilings, mockings, scornings, buffetings, spittings, whippings, a crown of pricking thorns, and the accursed cross: and are we miserable slaves, weary with a word speaking, even to our own confusion and shame? Are we discouraged? Are we thrown down & put to silence with one sentence?  
How think we of the saying of S. Paul: If we suffer not with him, we shall not reign with him. And therefore the provocations of wrath must be suppressed and beaten down; as the danger thereof, which is damnation, aught to be feared. For, he that is angry with his brother, is in danger of judgement. And, He that saith unto his brother, Racha, is in danger of a counsel: but he that saith unto his brother: Thou fool, is in danger of hellfire.  
Now, where may a man find remedy against this deadly poison? The words following do sufficiently show: If thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.  
As if he had said: power out no private prayer secretly in thy heart, except thou have first made amends to thy neighbour, whom thou hast misused, and brought him to quietness and contentation of mind. For prayer is the gift, which we bring, and our heart is the altar. He that endeavoureth thus to do, as often as he shall perceive a couple at strife and variance, by wrath and anger, doth not incur the danger of damnation.  
But many there be, which will not forgive their offenders, albeit they submit themselves, and seek pardon and atonement. Against those is the sword of our Saviour drawn out, to give this stroke: If you forgive not men their offences, your heavenly Father shall not forgive you your trespasses.  
Thou wilt say, O man, He hath misused me many ways, and oftentimes he offendeth me. I say unto thee, O man; not I, but the Lord making this answer to Peter's demand, and saying: Lord, how often shall my brother sin against me, and I forgive him? Till seven times? Our saviours answer is this: I say unto thee, not seven times, but seventy seven times.  
How many be there, which are very stowe and slack to release wrongs done unto themselves: but very swift and hasty to set at nought such injuries as they offer unto God? And sometimes it cometh to pass, that under a pretence of taking occasion to revenge injuries done to God, men are not ashamed to revenge their own. Again, what shall we say of such as in the fury of their blindness, break out into words of outrage, and fall a cursing? Against them the Apostle concludeth in this manner: Cursed speakers shall not inherit the kingdom of God.  
Which vice S. james detesting, to set it forth the more effectually, saith: No man is able to tame the tongue, it is an unruly evil, full of deadly poison. Therewith we bless our God and Father, and therewith we curse men, which are made after the similitude of God. Out of one mouth proceedeth blessing & cursing. My brethren, these things ought not so to be; doth a fountain send forth at one hole sweet water and bitter also? For this cause it is said elsewhere: Death and life is in the hands of the tongue.   

3 A prayer for the former virtue.  
O Eternal God, which hast set before our eyes the necessity of patience and forbearance, by a view of the contrary expressed in a parable of an evil debtor, whom his Lord and master remitted for compassion sake, because he saw the man unable to make repayment: yet he notwithstanding meeting with a fellow of his, that ought him but a small sum of silver, void of patience, destitute of mercy, far from forbearance, or any spark of pity, caught him by the throat, and dealt with him in great extremity. Whose rigorous and cruel behaviour coming to the ears of his Lord, was accordingly punished.  
Give us, we beseech thee, better grace, that we may see into ourselves, examine our own consciences, and turn-over the bills of debts, which thou most favourably and mercifully hast canceled and cut in pieces, to the end that we taking thee for an example, might acquit and forgive our brother, if there were any thing between us: and patiently to put up injuries and wrongs, though the flesh naturally do storm thereat, referring vengeance unto thee, o Lord, unto whom properly it doth belong.  
O power into our hearts, we beseech thee, plenty of patience, whereof alas there is great want in this our age, as appeareth by the coldness of charity & love, whose property it is to be pitiful & long-suffering, to be gentle, courteous, and full of tenderness: lest being forward, ireful, rough, unquiet, and greedy after revengement, we hear this sentence denounced against us; Woe unto you that have lost patience: because it is a necessary virtue, and greatly to be regarded; that after we have done the will of thee, o father, we might receive the promise, for jesus Christ's sake, Amen.     

The ninth Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
LET us watch and ward over all our works, lest we overslip the doing of that which God commandeth, we commit that which he forbiddeth. Let us watch and ward over our words, lest in uttering them we offend God, or damnify and hurt our neighbour. For happy is he, who in all his communication and talk hath an eye to these two fears; the first of God's Majesty, in whose hands it is horrible to fall; the other of our brother's frailty and weakness, whom it is the easiest thing of a thousand to offend.  
For so long as we abide in this earthen vessel of flesh & blood, we can not be free from offences. And therefore, if thou remember that thy brother be offended at thee, be not wayward, but humble and lowly to crave pardon. And if thou have aught against him, be not malapert in controlling, nor hard to entreat; but mild in reproving, and gentle to forgive, and all shall be well, and at peace.   

2 The assault given by waywardness, and malapert controlling.  
O Man, is it meet that fools, senseless, & brutish beasts should be smoothed and soothed with fair words? Or rather is it not more convenient, that they should be roughly rebuked, and taken up with bitter and sharp taunts, so often as they offend? For it is not mild speech that can prevail with such as lack judgement and reason: and therefore to deal with them in that order, it is labour superfluous. Take them up as one having authority, for bear them not an inch, use such words in reproving them, as are agreeable to the manner of their dealing.  
If a woman offend thee, bear not with her weakness: if an old ancient father, yield nothing to his age or gravity: if a learned Doctor, esteem not of his person: if thine equal, hold fowl scorn at his sawsines: if thine inferior and underling, check him, and make him hold his tongue: if thy parents, allege thou art no child; and so turn their controlments upon their own necks. Finally, be he better, or be he base that rebuketh thee, forbear him not, but with stoutness stand in defence of thyself.   

3 A prayer against the former vice.  
O Eternal God, Father of our Lord jesus Christ, which seest our secret & hidden thoughts, and the issue of every enterprise, before we ourselves are certain to what end the same will grow; remove from us, we pray thee, all waywardness, & malapert controlling of our brethren for their offences. And whereas our nature is stout, rebellious, and unpatient of reproof; in so much that oftentimes we spurn at them that admonish us for our amendment, and reward them, not only with counterchecks, but also with open wrong, & manifest abuse: as Ahab did Micah; Manasses isaiah; Pashur jeremy; Herod john Baptist; and the jews jesus: root out of our hearts, good Lord, that wicked custom, and let us not by refusing correction, double our offence, and so make it the more odious.  
Furthermore, most merciful Father, endue us with wisdom and discretion, that we may be led with the eyes of understanding; to judge betwixt the sinner and his sin, to observe due time & season of reprehending, to be mild & gentle in reproving such as be tractable, but sharp & rigorous to the obstinate & wilful: otherwise we shall little prevail, in labouring to supplant iniquity, and to reform the transgressor.  
Teach us the true use of that wholesome counsel, ministered unto us by thy son Christ; namely, that if our brother trespass against us, we go and tell him his fault privately, between him & us; if that will do no good toward the winning of him home, then to put other means in practice, before we procure his open shame. This lesson o Lord, give us grace to learn; and not only to learn, but also to remember; and not only to remember, but also to exercise and follow: that the end of our labour bestowed according to thy will, may tend to the glory of thy most holy name, the safety of repentant sinners, & the discharge of our own conscience, through jesus Christ our only mediator & advocate, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
PResumption and obstinacy are the ways of devils; fly from them, o man, lest thine enemy triumph over thee. For in these sins he rejoiceth exceedingly, having made proof in himself, how unpossible it is to recover, and get out of such a gaping gulf.  
Now I would not have thee ignorant, o man, what are the steps of this downfall, or breakneck: the first is the dissembling of thine own weakness; the second the ignorance of thine own wretchedness; the third is the excusing of thine own wickedness; and the fourth is open contempt and persevering in sinfulness.  
Which steps, if thou wilt not tread in, o man, nor be swallowed up in this irrecoverable whirlpool of destruction, despise not good counsel; disdain not to be rebuked; but mildly and meekly take warning when thou docest amiss; and when thou art rebuked of sin and ungodliness, take it in good part on God's name, and bear it patiently with the spirit of softness and gentleness.   

2 The repulse given by MEEKNESS, or gentleness.  
O Man, this persuasion may in no case be followed. For it is flatly against the counsel & advise of the Apostle, who admonishing his beloved scholar Timothy in this behalf, saith: Rebuke not an elder, but exhort him as a father: the younger men as brethren; the elder women as mothers; the younger as sisters, in all chastity.  
Again, The servant of the Lord must not strive, but be gentle unto all men, apt to teach, suffering evil, in meekness instructing them that are contrary minded. Again, improve, rebuke, exhort in all long suffering and doctrine. This vice of waywardness, or malapert controiling, doth more hurt to the base sort, than to the better; to the subject, than to the magistrate. For it cometh to pass oftentimes, that they contemn correction and reprehension, used & uttered with mildness, love, and charity: and against words spoken with humility & lowliness, they will not stick to shoot the shafts of shameless derision and scorning.  
Hereupon it is thus written in Scripture: Who so reproveth a scornful person, getteth himself dishonour. Again, reprove not a scorner, lest he own thee evil will. Contrariwise, of him which amendeth, when he is reproved, and is the better being rebuked, it is thus spoken: Rebuke a wise man, and he will love thee.   

3 A prayer for the former virtue.  
O Lord, which from time to time hast placed among thy people meet & convenient vessels to carry 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 ways, and bypaths of impiety; and hast dispersed and sown among us plain tell troth nathan's, to reprove us of our iniquities and sins: give us grace, we beseech thee, that the preaching of the one, and the reproving of the other, may work upon us, like new made wax, apt to receive any fashion or form.  
O plant in us a patiented spirit, which may make us lowly in heart; and reformable in will; that the words of the admonisher may not pass by us like a sudden blast of wind, but rather work effectually in our hearts, even like fire, which fineth silver by the virtue of his heat. Remove from us all rebellious motions of the flesh, which are ever against the good suggestions of the spirit: & direct us in the way of wisdom, that we may take and choose whatsoever is wholesome for us, yea though the taste thereof be as bitter as wormwood to the mouth of our carnal man.  
We know, o Father, that to purge abundance of corrupt humours, which engender evil diseases, the physician ministereth bitter pills: & to an old sore, which can not be cured with a gentle plaster, the surgeon apply a biting corsive: which medicines, though to the patiented most grievous and painful; yet in consideration that they are preparatives to health, they are received, well taken, and suffered. And therefore o Lord vouchsafe us the grace of thy holy spirit, whereby we being guided, conducted, and governed, may not murmur at the admonitions, reprehensions, and corrections of our brethren, though they rebukes us sharply: but may most thankfully take their reproofs, knowing that the end and scope of their labour so employed, is for the edification of our souls in Christ jesus, to whom be praise for evermore, Amen.     

The tenth Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
SWelling loftiness is a self-liking of one's own excellency, and hath attending upon her two waiting maids broken to her own bow, the one is blind pride; the other vain pride: whereof the first is a fault of the understanding, the second of the will. For by that, the eye of reason is deceived; and by this, the desire of will abused.  
Blind pride maketh a man believe he is better than he is; whereby he swelleth in the opinion of his own excellency, boasting of himself, and giving no glory at all unto God.  
Vain pride bewitcheth a man in such sort, that he braggeth, not only in that which he hath, but in that which he hath not; and is more delighted in his own commendation, than in the praise of God. But why swellest thou, o dirt and dung? Why art thou lofty? All flesh is grass, and all the glory thereof as the flower of hay. He that planteth is nothing, nor he that watereth. What hast thou that thou hast not received, and why then art thou so lofty?   

2 The assault given by swelling LOFTINESS.  
O Man, if thou have any business to do, any affairs in the world to deal in, any matter wherein to meddle, to it with a good stomach, and fear not the face or looking on of any manner of person. Follow thine own counsel and determination. For, another man's wit is not so good, but thine may be much better.  
And therefore abase not thyself, but compare with the best. Let not thine opinion and judgement be schooled by another's advise and consultation. What shouldest thou submit thyself to the censure of men? Hast thou not God in heaven an eyewitness and overseer of thy dealings? Why then shouldest thou care, what men suspect and misdeem of thee in earth?   

3 A prayer against the former vice.  
O Merciful God, cast the light of thy countenance upon us, which are nothing but mist & darkness, that the same shining upon us, may illuminate us outwardly and inwardly, to the sanctifying both of our souls and bodies, which thou hast created to set forth the glory of thy most holy name.  
And because, good God, there are many conveyances of vices in our hearts, and many holes and corners for sins of sundry sorts to lurk in, the least whereof deserveth death and condemnation: we most humbly crave of thy divine Majesty, that it would please thee to crush out of our entrails, as out of a sponge, all such filthy and stinking defilings, as have, ever since the day of our nativities, lain there soaking and soupling, to the utter putrefying & consuming both of soul and body.  
Specially most merciful Father, be unto us so good a physician, as to minister but one dram or scruple of thy grace, that swallowing the same down into the stomach of our souls, we may vomit and spew out all swelling loftiness, which puffeth us up like wind blown into a bladder. O heal us thou most careful and cunning leech of mankind, which knowest, and only understandest what maladies are incident to this our mortality, & with what medicines they are to be expelled.  
Suffer not so dangerous an humour to abound in us, least overruling us, it prevail, and carry us as it list, from worse to worse, till we be brought at last even to the gates of hell: as Nembroth, Nabuchodonisor, Pharaoh, Antiochus, Herod, & the rest of that ambitious & proud race were, even at the very ripeness of their pomp, when they thought all things safe and in perfect security. We crave it so much the more instantly, o Father, because thou hast threatened to cast down the high mountains, and to make them even with the low plains: to lop the tall ceders of Libanus, and to make them equal with the base bulrush: that thou only mayest be honoured in thine excellency, and that all creatures stooping unto thee, may do homage and reverence to thee their Creator. Humble me, o Lord, in this manner, and pull down the pinnacles of my proud heart, that my soul may be made a mansion for thy Majesty to dwell in, thy Son to abide in, and the holy Ghost to continue in: to whom be all honour and power for evermore, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
Follow after me, saith Christ, pass through me, draw near to me: after me, because I am the truth; through me, because I am the way; to me, because I am the life. Again he saith, Who so will come after me, let him deny himself, take up his cross, and follow me.  
Wherein he layeth three things before us, bondage, baseness, & hardness. Bondage in denying himself, baseness in taking up the cross, hardness in following Christ; whose life was tempered with no kind of worldly pleasure.  
By this we are taught to humble ourselves, and to be lowly in our own eyes; to be reform when we are rebuked; and not to hold scorn of correction, when we are blame-woorthie. For the way to be perfect, is to learn how to amend that which is unperfect: if we neglect this, we shall never come to that.   

2 The repulse given by humble LOWLINESS.  
O Man, thou must give no occasion of slander, or evil speaking, no suspicion of privy whispering & secret talking: but if thou be guilty of such faults, as thou art charged withal, confess them, that thou mayest amend when thou art rebuked: if not, deny them with humble lowliness, and clear thyself by the true protestation of an upright conscience: because the Apostle admonisheth thee, that thou oughtest not to give any occasion to the adversary of speaking slanderously.  
Which thing the Apostle detested even in them, that knowing the Christian faith, sat down notwithstanding to eat meats offered unto idols. And although they esteemed an idol as a toy, or a thing of nought: yet, taking unto them, and tasting idolatrous meats, as altogether harmless, and nothing at all offensive, they did tie the weak consciences of their unstaid brethren, to the damnable rites and ceremonies of idols, by this their evil and unchristian deed.   

3 A prayer for the former virtue.  
O Almighty & everlasting God, which from the beginning of the world, hast thrown the thunderbolts of thy justice and vengeance at such, as obstinately have continued in their sin, without remorse of conscience, or fear of thy judgements; we most humbly beseech thee, to hear the prayers of us thy servants, and to grant the petition of our lips. O deliver us not over into the rule of Satan our ghostly enemy, lest he make a spoil of our souls, and feed on them, as a falcon upon a dove, or as a wolf upon a lamb.  
Be thou the governor of our life, and the director of all our deeds, that we may walk in the ways of thy law, and tread the paths of thy commandments: out of which when we wander and go astray, neglecting the conduction and leading of thy grace, we fall into the temptation of the devil, and become outcasts from the Commonwealth of Israel, exiles and outlaws from the testament of the covenant, and have our names scraped out of the register book of everlasting life.  
Let us entreat thee therefore, o most merciful God, by the mediation and intercession of thy Son our Saviour, to give us that which we ask, even an humble submission of mind, which working in us effectually, may strike down all kind of insolency, hawtines, vainglory, ambition, arrogancy, and whatsoever else doth hinder us from entering into thy heavenly kingdom.  
We know, o Father, the commodities depending upon this blessing, to be not only singular, but also manifold. For when we offend, it worketh in us an inward sorrow for sin, a grief for dishonour done to thy Majesty, a care of conscience, a purpose to amend, and a desire to be reconciled. When we are rebuked, it maketh us take warning gladly, think upon our offence sadly, lament the same earnestly, repent in heartily, crave pardon unfeignedly, and walk ever after more circumspectly: through jesus Christ our only mediator and advocate, Amen.      


The third Section, and eleventh Combat.  


1 S. BARNARD'S golden sentence of the vice. ensuing.  
HEAVINESS is bred in man's heart sundry ways; and is an affection naturally graffed therein, not blamable, if it be meaurable; but offensive, if it be excessive. And therefore to torment thyself with too much sorrow, and to refuse comfort for the loss of things temporal, which come and go like the tide, is extreme madness. Away with that worldly and ungodly sorrow; for God hath no pleasure therein. If thou wilt know what sorrow pleaseth the Lord, I tell thee it is sorrow for sin, which is engendered of repentance, & begetteth righteousness.  
The remedy against this sorrow, that it break not beyond the bounds of moderation, and so degenerate into despair, is God's unspeakable mercy; even his mercy, which is above all his works. As for heaviness, procured by the variable state of the world, and the inconveniences belonging to this life; esteem of them, o man, as they are, outward chastisements and school-points to train thee to amendment.   

2 The assault given by ungodly SORROW, or HEAVINESS  
O Man, thou hast many occasions to be heavy and sad, and nothing in the world whereat to rejoice or be merry. Not so much as thy neighbours and friends, but are weary of thee; thine acquaintance have forsaken thee, and thou hast a weightier burden of cares and sorrows, than thou art able to bear. Consider thine own heaviness & anguish, by viewing of other in the like case: imagine what hanging looks, what lamentable countenances, what hollow eyes, what thin cheeks they have, whom the passions of sorrows and cares do oppress.  
In this perplexity, where is thy comfort, where is thy consolation, thy lightness of heart, and mirth of mind? It were much better for thee to forsake all, and to die, that these torments might cease: than enjoying life, to suffer a continual increase of such coresive and eating cares. For he, whom grief and heaviness hath swallowed up, receiving no delight in any visible thing, must needs look for a lamentable end.   

3 A prayer against the former vice.  
O Eternal God, in whose power it is to make the weak strong, the sick sound, the poor rich, and the heavy merry: we know, and by experience have felt this to be true, that disordinate heaviness hindereth that which is good, and maketh entrance unto that which is evil. And therefore the wise man's advise is worthy, not only to be learned, but also to be followed: namely, not to give our minds to heaviness, nor to vex ourselves in our own counsel. For as the joy of the heart is the life of man, and his gladness the prolonging of his days; even so sorrow is his death, and heaviness shorteneth his time.  
Again, Solomon telleth us, that by sorrow of heart, the mind is made heavy, the bones dried up, and the bowels consumed; as moths fret a garment, and worms eat 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 many a one into the pit of desperation: as appeareth in Cain, Saul, judas, & other reprobates, given over and cast out from thy favour and grace.  
From this heaviness, good Lord defend and deliver us; for it is the way to endless woe, to perpetual tribulation, and irrecoverable misery. As for that sorrow and heaviness, which thine Apostle Paul, by his preaching kindled in the Corinthians, and rejoiced that he had made them sad: we beseech thee make us partakers thereof, that thereby we may be led to repentance, and draw nearer and nearer to the benefit of our salvation. This sorrow, if it please thee to stir up in our hearts, we shall be so much the further off from desperation and death, as we are nearer unto hope and salvation; repentance taking effect, and breeding in us a detestation of sin. Hear our prayers, o gracious God, and grant our requests, for thy mercy sake, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
IN all the changes and chances of this life, which are many and diverse; in all tribulation and anguish, it is thy part, o man, to hold fast the anchor of hope, if thou wilt arrive at the port of peace. And if thou wilt live quietly in Christ jesus, make full reckoning to suffer affliction; and though thou be sharply touched both in body and mind, yet persuade thyself, that after long sufferance cometh deliverance, and that these chastisements confirm thy conscience, that thou art one of God's household.  
Rejoice in adversity, bear all casualties patiently, lament thy sin sorrowfully, but beware of being heavy desperately. Comfort thyself with the memory of God's mercy, who in due time will give thee a Quietus est from all these earthly troubles. Finally, when thou art most grievously assaulted with sorrow, lighten thine heart with thinking upon these two notable consolations; first, Christ's death and passion; secondly, the unspeakable joys of the life to come.   

2 The repulse given by godly rejoicing, and spiritual COMFORT.  
O Man, I know that of heaviness there are two kinds, the one worketh to salvation, 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 unto life, but with that which worketh unto death. Thou mayst not be sad and heavy, in such sort as thou art persuaded; but contrariwise, if thy sorrow and heaviness spring from some external cause, as for that art envied and hated for the truth's sake, thou oughtest to rejoice in these thy griefs?  
And why? Because thou not knowing to what issue they will grow, art notwithstanding to be comforted by the voice of the giver of everlasting joy & gladness, speaking thus unto thee: Blessed are you, when men shall revile you, and persecute you, and lying shall say all manner of evil saying against you for my sake. Rejoice ye, and be glad, for great is your reward in heaven.  
Remember also, O man, that the Apostles, the forerunners of this religion, departed from the face of the Council, rejoicing that they were counted worthy to suffer shame and reproach for the name of jesus. No place therefore should be given unto grief and heaviness, where such joy and gladness ensueth.  
If thy sorrow and anguish, O man, proceed from the remorse of conscience for thy sins, remember a multitude of offenders, that by repentance have obtained mercy at God's hands, according to the truth of his promise: In what day soever a sinner doth repent him of his sin and wickedness, I will put all his iniquity out of my remembrance, saith the Lord. Again, Though thy sins were as red as scarlet, yet will I make them as white as wool: & though they were as filthy as the menstruous cloth of a woman, yet will I make them as white as snow.  
Remember, O man, the merciful Semaritan in the Gospel, that powered wine and oil into the sick man's wounds, set him on his own ass, brought him to an inn, and paid for his necessaries. Remember the good Shepherd, that sought the lost & wandering sheep, & having found him, brought him home to the shéepefold upon his shoulders.  
Remember the bountiful King, that making a sumptuous banquet, sent abroad his servants, to bid guests of all estates and degrees unto the same. Remember the kind and loving Father, that having an ungracious spendthrift to his son, fell upon his neck notwithstanding, at his returning sorrowful for his fault, and put him in possession of the fullness of his favour again, which before by his riotous behaviour he had lost.  
If thy heaviness, O man, proceed from the consideration of thy poor estate, from the remembrance of thy losses by sea or land, from unthankfulness of affinity and kindred, from frowardness of children, from wilfulness of wife, from unfaithfulness of servants, learn patience of job: The Lord giveth, and the Lord taketh away, even as it pleaseth the Lord, so let things come to pass.  
Learn of thy Saviour Christ to submit thy will to Gods will, and to say: Thy will be done in earth, as it is in heaven. Thus arming thee with spiritual furniture, thou shalt not be heavy either to desperation or damnation, but sorrowful to repentance and amendment, and so consequently thou shalt find joy and comfort.   

3 A prayer for the former virtue.  
O Bountiful God, the Father of our Lord jesus Christ, whose eyes of mercy and loving kindness are always open, and broad waking over thy servants, overseeing them, that none inconvenience or evil thing invade them; not the arrows of the hunter at noonday, nor the dangers of the darts of darkness at midnight; we beseech thee of thine infinite goodness and clemency, to continue thy fatherly affection and favour at all times, specially in the time of persecution, trouble sorrow, need, and adversity, that we may not wax heavie-hatred in our tribulations; but rejoice rather and be glad, persuading ourselves, that by the fire of afflictions thou triest thy children like silver, and finest them, that they may be made fit and worthy coin to receive the stamp of their Creator and King.  
Give us patience, good Lord, to suffer whatsoever it shall please thy heavenly wisdom to lay upon our shoulders; according to the example of thy servant job, who escaping no kind of adversity that might happen to the body of man, his state, condition, credit, and ability, did not revile thee, nor yet curse thee to thy face, although he was grievously tempted of Satan by thy permission, and sorely assaulted of his wicked wife, to renounce thee his maker, and so to end his miserable life; but blessed and praised thy divine Majesty, supposing it necessary to receive evil at thine hands, as well as good.  
Even so, o eternal God, and most merciful Father, if it be thy will at any time to chastise us, either with sickness, poverty, or any other kind of adversity, vouchsafe therewithal to arm us with contentation of mind, quietness of conscience, and consolation of spirit, that we may be so far from being discomforted in our tribulations, that we rather triumph, and be joyful in the midst of them, building our hope upon the promise of thy son jesus Christ our Saviour, who prophesying that in this world we should weep and lament, mourn and be sorrowful, willed us notwithstanding to be comforted, saying: that The time should come, when our heaviness should be turned into joy, and that our joy should be full: which grace o GOD grant, for thy mercy's sake, Amen.     

The twelve Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
IDLENESS is the mother of vice, and the stepdame of virtue, and therefore eschew idleness, and enure thyself to labour and exercise, so shalt thou quickly feel an appetite or desire after such food, as may kill hunger, and not dainty▪ or delicate in taste. For labour and exercise maketh such things toothsome, as slothfulness maketh loathsome.  
Thou wilt be glad, o man, of many a morsel, after bodily labour and exercise, which thou thoughtest scorn of, when thou wert idle and unoccupied. For idleness breedeth loathsomeness, but labour engendereth hunger: which hunger doth make diverse hard meats marvelous savoury, that loathsomeness made unsavoury.  
Herbs, roots, beans, pease, crible bread, and thin water, are loathsome to an idle person; but to the labouring man, they are delicates and junkets. So that idleness is an enemy to the body, which while it attainteth, the mind can not be kept undefiled.   

2 The assault given by slothful IDLENESS.  
O Man, art thou called to be a churchman, and to live devoutly in praying or reading? I wish thee to favour thyself, and beware of such hurtful exercises. For if thou accustom thyself to continual reading, remember the danger depending thereupon. Thine eyes are but tender, and therefore if they should be oppressed with too much looking upon books, they would quickly wax blind. Again, if thou using devoutly to pray, shouldest be touched with sorrow, and so give thyself daily to weeping and shedding of tears, what will sooner put out thine eyes than that?  
If thou shouldest fast, and thereby labour to bring thy flesh into subjection, thou wilt be so weak and feeble, that before thou be old, thou shalt be feign to go with a staff. If thou shouldest accustom thyself ordinarily to watching; why that is such a pestilent thing, that in very short time thy brains waxing light, and thine head out of quiet, thou wilt run stark staring mad.  
Again, if thou be called to the trade of a craftsman or labourer, take heed thou hurt not thyself with too much pain and travel, be not too earnest, be not too quick, be not too careful, be not too diligent, be not too busy about thy trade, lest thou fall into some bodily infirmity and sickness, whereby thou pining and consuming away, shalt come in danger of death. And therefore let spiritual exercises alone; and as for bodily business, meddle as little therewith as thou mayst.   

3 A prayer against the former vice.  
O Loving God, the Father of our Lord jesus Christ, whose will & pleasure it is, that we should not be weary of well doing, pluck out of our hearts, we most humbly beseech thee, all manner of carnal and idle motions, counseling us to the contrary. Specially, good Lord, remove from us the filthy vice of slothful idleness, whereby we are made unfit for any Christian exercise, withdrawn from praying and fasting, which are the means to pull down and tame the wantonness of this young heifer our flesh.  
Suffer not so detestable a sin to regne in us, to bear sway in our earthly members, and to carry us headlong into security and carelessness; lest whiles we be lulled asleep in the cradle of sensuality, and make full reckoning that all is safe, we be overtaken in our sins, and suffer due punishment.  
Give us grace to follow the wholesome advise of our Saviour Christ, given to his disciples; namely, to watch and pray, which are means to prevent & avoid temptations: taking him for an example to follow, whose life was nothing else but a continual meditation of godliness, which if we could frame ourselves to imitate, we needed no better schoolmaster to instruct us in the ways of righteousness and sanctification.  
Let us be stirred up, we pray thee, by the due consideration of thy loving kindness towards us, to praise & magnify thee incessantly, night and day, in season & out of season, at home privately, abroad openly, secretly by ourselves, in company with others, at bed and board, in speech and communication, in behaviour and life, eating & drinking, riding, running, sitting, going, walking, and working: that the whole course of our conversation may be acceptable in thy sight, our thoughts, words, and deeds setting forth the glory of thy name with one voice and consent.  
That we may do this effectually, to the true worshipping of thy divine Majesty, the benefit of thy people, and the consolation of our own souls; vouchsafe to set strife between us and slothful idleness, that both our hearts inwardly, our bodies outwardly, and so consequently, our whole man diligently addicted to the discharge of our duties, both towards thee, o God, and all the world, we may be reckoned at the last and general audit, even the day of doom, among thy servants; not through our deserts, but thy sons our Saviour, to whom be praise for evermore, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
THis is the sum of virtuous & spiritual exercise; this is the form of godly endeavour; wisely to dispose and order things present, penitently and in the bitterness of thy soul to consider thy misdeeds past, and carefully to provide and foresee things to come.  
Live soberly, justly, and godly, saith the Apostle, in this world: soberly, in respect of the time present; justly, in respect of the time past, which we must redeem, by making amends for the neglect of our former thrift; & godly, in respect of the time to come, setting it as a shield to defend us from all instant dangers, and hazards that may happen hereafter.  
I would to God we were wise for the ordering of our life present; for the amending of our life past; and for leading the rest of our life to come, in unfeigned faith to Godward. For this is the thread of three twists, whereby we are drawn to salvation: namely; an orderly conversation; an upright judgement; and a faith unfeigned.   

2 The repulse given by honest and virtuous EXERCISE.  
O Man, prolong no time, neither drive off from day to day, but whiles thou hast space do thine endeavour to live honestly, painfully, virtuously, and devoutly. Follow thy vocation, whether it be secular or ecclesiastical; appertaining to worldly affairs, or belonging to the spirit. Canst thou tell, O man, whether thou shalt live till to morrow? Hast thou a lease of thy life from the Lord? Nay, mark what I speak; art thou able to say, that thou shalt live one hour to an end?  
Is the saying of thy Saviour Christ out of remembrance, mentioned in the Gospel: Watch; for you know not the day nor the hour. Wherefore shake off all slothfulness of body, and all idle cogitations of mind: and let this lesson be fresh in thy memory daily, that such as offer violence, and snatch at the kingdom of heaven by force, shall have it in possession: it is none inheritance for such as are lukewarm, neither hot nor cold, soft and effeminate persons, wantous, nice, idle, and slothful.  
Follow the counsel of the Apostle; to pray continually, to make supplications unto GOD without ceasing: not forgetting this, that he which stirreth up such good motions in thine heart, is sufficient & able to give thee strength & might to persevere in the same.  
Be earnest in prayer, zealous, fervent, & continual. For, that which the flesh accounteth too much, the spirit contrariwise judgeth too little: considering that Satan is tempting us daily and hourly, to sift us as it were wheat.  
Who preserved the eyesight of David, weeping and wailing for his sins? Who strengthened the ninevit's fasting and praying at the preaching of jonas? Who made Paul able to pass through his long peregrination in Asia? Did not the Lord? Why then, O man, doubt not of thine eyes, of thy limbs, of thy body, or of thy mind. For God by his grace will work that in thee, which seemeth hard and unpossible to the nature of flesh and blood.   

3 A prayer for the former virtue.  
O Almighty & everlasting God, who hast placed us in this world for two special ends and purposes; firstlie, to glorify thee in our life and conversation, directed by the rule of thy holy laws and commandments; secondly, to do good one to another, as brotherly love and charitable affection doth move and exhort us: knowing that in these two points the two tables of thy divine precepts do summarily consist, according to the testimony of thy son our Saviour, who in few words did knit up the ten commandments; namely, in loving thee, o Lord, with all our hearts; and our neighbours as ourselves. O vouchsafe us the assistance of thy holy spirit, that we may exercise ourselves day and night in the meditation of thy law, and frame the course of our life according to the prescript rule of thy word, and the good example of thy servants our predecessors.  
Let thy grace overshadow us, yea Lord, let it fill us wholly and solely, that we may tread in the footsteps of faithful Abraham, Toby, Cornelius that devout captain of the Italian band, whose continual exercise was in the fear of thee, and the honour of thy holy name, whereunto also he trained all his household, insomuch that from the highest to the lowest, they studied to set forth thy glory: but he especially, who by his continual prayer, unfeigned invocation, and charitable almsdeeds, grew in great favour with thee, & received the assurance of salvation, by the testimony of a pure and undefiled conscience.  
We know, o Father of mercy, and God of all consolation, that thou requirest a kind of divine service at our hands, proper & peculiar to thy Majesty, which is, to worship thee in spirit and truth. This we are bound by duty to exhibit and show thee: as also all other exercises of Christianity, consisting in love and charity, we are charged in thy law to testify unto men. O give us the grace, we beseech thee, to do it, for jesus sake, Amen.     

The xiii. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
O Holy soul, be solitary and alone, that thou mayst serve him only, and keep thyself for him alone, of whom thou hast made thy special choice above all other. Refrain thyself from gadding abroad; refuse common meetings; forsake thine own household; depart from thy friends and dearest acquaintance; have nothing to do with the multitude: fly the company of men and women; forget thine own people, and thy father's house; so shall the King delight in thy beauty.  
Run not to Dan and Bethel; to Babylon and Egypt; but keep at home in God's city, even his Church and congregation; and meddle not with the heathen, the infidel, the profane person and heretic, lest by touching pitch thou be defiled. Thou art solitary, and void of lose liberty, o man, if thou think not of the ordinary affairs of the world; if thou covet not things present; if thou despise that which many desire; if thou loath that which main like; if thou deal not with matters of strife; if thou remember none injury, and revenge no wrong: doing otherwise, thou lovest lose liberty, and delightest therein, albeit in body thou live solitary and alone.   

2 The assault given by wandering lose LIBERTY.  
O Man, consider with thyself that thou art a creature borne to liberty, and not to service: let thy mind therefore run upon choice and variety; tie it not to one special place, or one proper practice. The world is wide, and full of people, their customs are diverse, and their manners not alike.  
Thou shalt learn that abroad, which thou shalt not see at home; the sundry fashions of countries; their kind of government & Commonwealth; their order of divine service and religion; and other observations not unnecessary. And why then shouldst thou not use the benefit of liberty, and passing from place to place, see and learn, as well for thine own pleasure, as for others example?  
If thou believe that God is every where, that all the corners of the earth are replenished with his greatness; why then doest thou so precisely bind thyself to one place, to one service, to one religion, to one custom, to one tradition, to one order; and doest not rather seek what is abroad?   

3 A prayer against the former vice.  
O Lord God, Father of light, we give thee most hearty thanks for thy great love and clemency declared unto us, in stopping the swift course, which thou by thy divine foresight perceivedst us ready, not only to take, but also to keep: humbly beseeching thee to kindle in our hearts an inward hatred against lose liberty and licentiousness, knowing the mischiefs thereupon depending to be such, as that they do not only engender thy dishonour, but also our own shame and confusion.  
Examples hereof we have many in the sacred Scriptures, and specially that of Dinah jacobs' daughter, upon whose wandering & straying abroad to see the pleasures of a strange land, and the fashions of young damsels; there dwelling; not only the loss of her honesty, but also the shedding of much blood did ensue. Let this, o Lord, be a sufficient warning unto us, that by liberty there cometh more evil than good: nay, rather no good at all. For it openeth a free passage unto many vices, which otherwise might be suppressed with restraint.  
What the cause should be of so many strange innovations and disguisings, not only in apparel, but also in behaviour, and not only in behaviour, but also in opinion and belief, thou knowest, and we confess to be nothing but licentious liberty; whiles some not content with the customs, trades, manners, affairs, usages, and orders of their own native country, do let loose their straying affections with their wandering bodies, and learn in profane places, among uncircumcised people, of polluted hearts and tongues, most abominable abuses, tending altogether to the derogation of thy glory, the breach of christian unity, peace and concord, the defamation of the Gospel, the offence of many a weak conscience, and the utter confusion of a thousand thousand souls.  
Turn our hearts, o Lord, that we affect not, covet not, desire not this detestable liberty, which though to the flesh, and the wild lusts of the same, it be delectable and pleasant; yet to the soul it is most damnable and noisome. Deliver us from it, o Lord, for it is the nurse of vanities: o deliver us from it for thy mercy sake, and for thy beloved sons sake, our Saviour and redeemer jesus Christ, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
THere is nothing more unstable and wavering, nothing more swift and flitting in thee, o man, than thine own heart, which so often as it stumbleth at the stone of evil thoughts, so often it offendeth God. Thy heart is vain, variable, and unsearchable; and so often as it is led by it own will and consent, so often it wanteth God's counsel. It is like a bird flying out of her nest, like a ship launching into the deep, like an arrow shot out of a bow. And what is the cause of this unstableness? even lack of trust in God.  
Trust in God, o man, and continue in thy place; believe in him, affy thyself on his goodness, and thou shalt obtain contented staidness. A fool changeth and altereth like the moon, but a wise man abideth firm and fast like the sun: a fool wavereth like a reed, but a wise man standeth still like a strong oak: a fool is compared to the wandering stars, which are ever moving; but a wise man is likened to the fixed stars, which keep their appointed places. For the first the mist of darkness is prepared; for the second the clearness of light is ordained.   

2 The repulse given by Christian contentment, and STAIDNESS.  
O Man, if the case stand as thou sayest, and confessest, that God is everywhere, then is it thy duty to keep thee where thou art, and not to forsake that place, which thou wouldst so feign change for another: because God is in it, by his greatness, which filleth every place. But thou wilt say, O man, I seek for a better, and I find a better. But I answer thee, and say thus again unto thee with boldness and truth: Thou seekest a better place, but doest thou find a better, or such a one as thou knowest Lucifer and Adam lost?  
Remember therefore that the first angel fell from heaven, and the first man was banished out of paradise, & became acquainted with the troubles of this world. Look upon Lot, who living among the thickest of the beastly Sodomites, and seeing their filthy behaviours, remained holy notwithstanding & undefiled: but when he came to dwell in the mountain, and had grown hard in security, he became drunk, and fell into the filthiness of incest with his own daughters.  
Mark also, O man, what mischiefs followed lose liberty in Dina the daughter of jacob, who not contended to tarry at home, but desiring to see fine fashions abroad, among the young women of Sichar, was enticed to play the whore: and thereupon ensued slaughter and bloodshed by the hands of Simeon, Levi, and their assistants.  
There is beside this kind of lose liberty, another licentious wandering, which worketh in the minds even of such as keep themselves in one place, and withdraweth their hearts from spiritual exercises, entangling them in affairs of the world, or else finding them occupied in most vile and homely things, contrary to the counsel of the Apostle in this case, who saith: No man that warreth, entangleth himself with the affairs of this life, that he may please him, which hath chosen him to be a soldier. And again, Pray without ceasing, in all things give thanks.   

3 A prayer for the former virtue.  
O Everlasting GOD, the wellspring of all true wisdom and understanding, whose will & pleasure it is, that we should walk in obedience before thee all the days of our life, bridling the vanities of our minds, the ranging lusts of our flesh, the concupiscence of our eyes, and whatsoever is at enmity and variance with thee: we beseech thee to beat down in us all wild and unstaid affections, which wrestle against the spirit, & hinder us from doing that homage unto thy divine Majesty, which we are enjoined by the verdict of thy most holy word.  
And because experience teacheth us, that no small mischief ariseth and springeth from lose liberty, whiles we not content with our native country custom, hunt after not only foreign fashions in outward manners, but also new devised opinions in doctrine and belief: we beseech thee tie our hearts in one unity of faith, as there is but one truth of thy Gospel: and expel and drive out of our minds all desire of licentiousness, which is the match to set on fire the powder of fantasticalnes.  
O let us not stray about to Dan and Bethel, suffer us not to go on pilgrimage to Babylon and Rome: but let thy grace be a snaffle in our mouth, to keep us within the walls of holy jerusalem, there to worship thee in thy sanctuary in spirit and verity. And as we crave an uniformity in matters of religion, so Lord we beseech thee, to make us of one mind in manners and behaviour, to be content with a reverent and modest use of thy creatures, and not to abuse them to the fulfilling of our own vain imaginations.  
Of ourselves we are like wandering weather cocks, as uncertain as the wind, as variable as the weather, as movable as the sea: now inclined to this vanity, now to that fantasy, never steadfast, but ever changeable: and therefore, good Lord, open our understanding, that we may see how irregularly & out of rule we walk: and seeing it, may be ashamed; & being ashamed, may be grieved, and being grieved, may seek to be reform; even by thy spirit of constancy, which is able to work in us a continual and immutable perseverance, through jesus Christ our Lord, Amen.     

The xiv. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
DESPERATION breedeth a ripeness, fullness, and perfection of all sin. Desperation cometh by the ignorance of God. If the ignorance of God have hold of us, how do we believe in him, how do we hope in him, how do we trust in him, of whom we are ignorant? We know also, that such as are desperate, have no part or fellowship with the Saints.  
But how doth the ignorance of God engender desperation? Some man peradventure coming home to himself, being discontented, and displeased at the evil deeds which he hath done, and purposing to repent, and turn back from all his evil ways, and carnal conversation; if he be ignorant how good God is, how sweet, how gentle, and how favourable to forgive; will not his conscience choked with fleshly thoughts, reprove him, and say, What dost thou man? wilt thou lose not only this life present, but also the life to come?  
Thy sins are exceeding great, and too too many, so that it is far above thy reach to make amends for them any way: no, if thou wouldst slay thyself, and pull thy skin over thine ears; thou art not able to acquit thyself. Thy flesh is tender and nice, thy life hath been delicate & wanton, so that it will be an hard matter for thee to overmaister custom.  
At these and the like speeches, or suggestions, the desperate soul starts backewrapped in woe, being utterly ignorant how easily the goodness of almighty God, who will not the death of a sinner, can remedy all this: whereupon followeth impenitence, which is an heinous sin, and blasphemy unpardonable.  
Then the seely soul troubled in mind, and sore disquieted, is swallowed up with an extreme heaviness of heart, and is carried headlong into so deep a gulf of inward anguish, as he can not possibly recover himself, by the ministery of any comfort: or else dissembling the matter, and flattering himself, how wicked soever he be, with likely reasons, and pleasant persuasions, he betaketh himself afresh to the world, enjoying all the delights and vanities of the same, with full purpose never to be withdrawn from it by any means.  
Now when he saith, peace and quietness, all is well, and without danger; then, even then sudden destruction shall overtake him, as a woman with child, and he shall not escape. Thus then of the ignorance of God, cometh the fullness of all iniquity, which is desperation.   

2 The assault given by devilish DESPERATION.  
O Man, how heinous be the sins which thou hast committed? How grievous, how accursed, how abominable, how deadly, how damnable? Thine offences are so many, 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 day once thought upon amendment.  
For behold, thine own conscience is a witness, that thou art tied with the chain of evil custom to commit wickedness, and hast not in thee the power to be withdrawn. Thou strivest & strugglest to rise, but it is not in thee. And why? The burden of thy sins is so heavy, and keep thee under so sore, that thou fallest down again as soon as thou art half up. In this case what is to be done?  
The misdeeds whereof thou art guilty, the transgressions wherein thou art filthily fallen, the sins which have gone over thy head are so many and so great, that thou art certainly damned already, 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 thee to forbear or forsake them, unless thou wilt lose the pleasures of this world, & look for the consolations of the life to come, which thou art not like to obtain, because thou art secluded from the seat of God's favour, and therefore desperate, and in the state of damnation.   

3 A prayer against the former vice.  
O Eternal God, and Father of our Lord jesus Christ, which hast planted us in thy vineyard, to shoot forth our branches, and yield plenty of grapes; that is to say, to lead a life so adorned and enriched with good works, as thou thereby mayst be glorified: give us grace, we most humbly beseech thee, to pull back and withdraw our feet from the wicked ways of the devil, the world, and the flesh: and direct our steps in the paths of thy holy will, which is the rule to righteousness, and the line to godliness and innocency.  
And because, o Lord, it is thy nature and property to abhor sin, little or much, considering the integrity and perfection of thy divinity, which is commended in Scripture to be such, that the very heavens are counted unclean in thy sight: grant unto us such light of true knowledge and understanding, that thereby we may be lead as by a bright burning lamp, out of the dark lanes of ignorance, wilfulness, obstinacy, perverseness, and such like.  
Especially deliver us from falling into the deep dungeon of desperation, whereinto the devil, by upbraiding and casting in our teeth the horror of our iniquities, doth what he can to drive us; that by engendering a conceit of mistrust in thy mercy and compassion for the remission of our sins, we should stumble at the same stone of reprobation, whereat Cain stumbled; who, when he had imbrued his hands in the lukewarm blood of his brother, did so vainly think of thy greatness & goodness, that he could not contain himself, but by the outcry of his tongue, bewrayed the mistrust of his heart, saying that his sin was more heinous, than that thou couldst pardon it by thy mercy.  
O Lord, preserve and keep us, during the time of our navigation in the seas of this troublesome life; lest thou, who art the Pilot of the pinnace, wherein thy people pass through the narrow straits of death, withholding thy hand, and forsaking us, we run against merciless rocks, and be cracked in pieces like potsherds. Defend us from slipping into the pit of perdition with judas, that child of wrath and destruction: o save and rescue us, good Lord; tender us as the apple of thine eyes: and from all sin, but chiefly from desperation deliver us, and our posterity, from generation to generation, for jesus Christ's sake, our only mediator and advocate, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
THere is a place between fear and carelessness, namely, hope, the golden mean, wherein man's mind and conscience sleepeth most sweetly upon the soft bed of love, underlaid with patience. In hope we live, lest we should faint in afflictions present, looking for the joys, which shall last for ever. God will not disappoint them that hope in him, but will help and deliver them: why so, and for what deserts? Because they hoped in him.  
A sweet cause, very effectual, pithy, and past revoking. Not to disappoint them that hope in him, is a most comfortable reward, a rich gift, a bountiful largesse. For God refuseth not to be the hope of the miserable, because he is merciful: he disdaineth not to show himself a deliverer, but he will be a protector and defender also of them that hope in him.  
Behold man, reckon up thy tribulations by number, his consolations shall make glad thy soul; if thou turn not to other by-helpes, if thou cry out unto him, if thou hope only in him. For in all temptation, in all vexation, in all time of necessity, the city of refuge is ready to receive us, the bosom of the Father is wide open for us, the holes of the surest rock do gape for us to run into, the bowels of Gods bottomless mercy are our sanctuary to franchise us.   

2 The repulse given by faithful HOPE.  
O Man, if thy sins and offences come to reckoning, behold the description of David, who being guilty of adultery and manslaughter, was notwithstanding, through the mercy of God, delivered from the mouth of hell. Behold Manasses in like manner an horrible, a filthy, and a most wicked offender, restored from death to life.  
Look upon Marie Magdalen, playing the common strumpet, and defiling the vessel of her body with innumerable fornications: but afterwards better advised, she came with sorrow and anguish of mind to the fountain of godliness, and washing the Lords feet with her tears, she wiped them with her hairy locks, kissed, licked, and anointed them with ointment: by which her humility she tasted the sweetness of God's mercy, and obtained remission of her sins.  
Look also upon Peter, who by denying his liege Lord & master, tangled himself in the cords of unbelief; but afterwards touched with remorse of conscience for so doing, he did untie the knots of those cords of infidelity, with bitter tears and heart grief.  
Look upon the thief given to quarreling and sedition, and guilty of shedding the blood of his brethren; in one minute of an hour, & by one short confession of his offences, he did pass from the cross, where he hung with shame and infamy, to paradise, a place of endless joy and felicity.  
Look upon Saul persecuting the congregation of God, breathing out threatenings afresh against the flock of Christ, and imbruing his hands with the blood of the martyrs: of a persecuter, became a preacher; of an apostata, an apostle; & of a vassal to sin, a vessel of election and grace.  
Seeing therefore, O man, so many examples of penitent sinners before thy face, let not wicked speeches make place for desperation to enter into thine heart, considering it is thus written in holy Scripture: In what day soever a sinner doth turn and forsake his sins, being sorry for them from the bottom of his heart, he shall be saved. And again, I will not the death of a sinner, saith the Lord.  
As touching conversation of life still wickedly continued, and not changed from the worse to the better, what should I say but this; that the thing which a man neglecteth to do to day, let him be careful to do to morrow, whiles he hath life in him, and time to repent and amend.  
Let him not prolong and drive it off from day to day; but having help of God from heaven, and assisted with the spirit of sanctification, let him do his endeavour daily to withstand the evil custom of sin, and let him say with the prophet every morning and evening: Behold, I have now begun; the right hand of the Highest hath wrought this alteration & change.   

3 A prayer for the former virtue.  
O Pitiful Samaritan, which didst so lament our distressed case, when we were wounded with the envenomed darts of sin, that thou vouchsafedst to heal us, even by applying the most comfortable plasters of thy heart blood to our desperate sores: o hear the prayer and supplication which we power out before thy mercy-seat; beseeching thee of thine accustomed kindness, o loving joseph, to make us rich in virtue & godliness: specially, bring our hearts into the safe road & harbour of hope, where lying at rest, they can take no harm.  
And although our sins, like high grown seas, do swell and lift up themselves over our heads; insomuch that with their violent rage, they seem to threaten the renting in sunder of the gables of our anchor hold, & so to sink the ship of our confidence, wherein we wish to be carried into the port of thy promises, never failing them that repose their undoubted trust in thee, which art yea and Amen to all the flock of the faithful: yet notwithstanding we say, as that good King said: Thy mercy, o Lord, surmounteth all thy works: and with the Prophet in his lamentations: It is thy mercy, o Lord, that we are not consumed: and with the Apostle; Thou art rich in mercy, o God.  
And because hope is so necessary, o sweet Saviour, that without it we cannot be saved, knowing that it is one of the virtues, which must advance & prefer us unto thee, (for in faith, hope, and charity, consisteth the obtaining of perfect felicity) we beseech thy goodness to 'stablish and strengthen the same in us, to sow it plentifully in the soil of our hearts, that it may shoot forth & spread abroad like a palm tree, to the endless comfort of our souls and consciences.  
Thou being so gracious and favourable unto us, it can not be, but that in all tempests of troublesome thoughts, raging in us through the sting of our sins, and bringing us out of quiet; we shall presently apprehend thy promise, encouraged by a lively hope; and running from wickedness, as from the ruin of a rotten wall, be erected, supported, and underpropped with the firm foundation of thy faithfulness, which never failest the constant believer, trusting to thy word, and building thereupon, as upon a most firm and unshakeable foundation: but performest the uttermost of thy covenant, even to the third and fourth generation of them that love thee, and keep thy commandments: which to observe, and live thereafter, give us grace, o Christ, for thy mercy sake, Amen.     

The xv. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
COVETOUSNESS hath the chief rule and highest place in matters of robbery, craft, deceit, and wrongful dealing: he rideth in a waggon of four wheels, the first base-mindednes; the second cruelty; the third contempt of God, and the fourth forgetfulness of death.  
Moreover, the beasts that draw this waggon, are hold fast, and catch all; both which are ruled by one wagoner, whose name is desire to have more. For covetousness being loath to overcharge himself with hiring many servants is content with one, though he be never so simple.  
The wagoner is nimble at his business, and never complaineth of weariness: having in his hands two whips, wherewith he yerketh the drawing-beasts; the one called greedy of getting, the other fear of losing. This covetousness is one of the princes or peers of the great & mighty monarch of the spiritual & invisible Egypt.   

2 The assault given by insatiable COVETOUSNESS.  
O Man, be careful of thyself, and seek all the means thou canst to increase thy wealth; it is good husbandry to have a regard to thine own commodity and profit. Hast thou a stock of money? Put it out to usury; take for the loan, not as the borrower is able to afford for his benefit, but for thine own contentment and satisfaction.  
Hast thou houses & tenements? Let them out after such a rate, and upon such conditions, that thou mayst be a great gainer by the bargain; and that the tenant by thy fore exaction of rent, may be eaten out of house and home, and so thy tenement return again into thy hands.  
Hast thou farms in the country, arable lands, pasture and medowe-ground? Put it to other men's occupying, and make money of all, paying thee yéerli and quarterly such round sums upon extreme covenants, as thou mayest be soon enriched by such dealing.  
If thou have cattle of thine own, let them feed on the common: for why mayst not thou use that liberty, which is granted to another? Hast thou sons or daughters to bestow in marriage? Seek not after them that be poor, though they be honest and virtuous; comely and handsome; wise, sober, and modest; well brought up, and of good behaviour: but provide for thy sons, such wives as have not only wealthy kindred, but also great dowries; & let the same care be in thee for thy daughters in like manner.  
Furthermore, if thou see a commodity, which thou art in love withal, and thinkest the same fit for thee, disburse so much money as will compass it, be it office in court, city, or country, thou mayest make thy bargain again in such sort, that thou needest not lose the value of a rush.  
Let nothing scape thee, if thou see it be for thy behoof. For this is no covetousness, but careful provision, when a man hath in store to serve his turn in time of necessity. And better it is, that a thing in another's keeping and ill used, were in thy hands discreetly to occupy, than to let such a one have it, as knoweth not what belongeth to such a commodity.   

3 A prayer against the former vice.  
O Eternal GOD, who of thy goodness openest thy bountiful hands, and fillest all living things with the dew of thy blessing; we beseech thee to root out of our hearts all doubt and misbelief of thy universal providence, which in nothing so much, as in the horrible sin of covetousness appeareth; and therefore, good Lord, wean us from it, as the nurse weaneth the sucking child, hanging upon his breasts: lest the venomous milk of so ugly and detestable a vice, over long remaining and continuing within us, we grow full of infection, and fall into the distressed state of the jews; of whom the prophet complaining, reporteth that from the crown of the head to the sole of the foot, there was no sound place, but all over irksome, with scabs, ulcers, biles, and running sores.  
We know this vice, o Lord, to be a vice so derogatory to the honour of thy name, as none more. For, it maketh them, in whom it hath possession, idolaters, and image-worshippers: whiles they having more confidence in corruptible creatures, neglect in the mean time, that peculiar trust and assured hope, which ought properly and alonely to be reposed in the power of thy providence. The punishment whereof was most sharply executed upon Achan, who coveting, contrary to thine express commandment, excommunicate things, which his greedy eye beheld in the spoil, was stoned to death.  
But no example more terrible & fearful doth the Scripture commend unto us, than that of the traitor judas, who became so vile a bondslave to the desire of money, that after he had sold his master, even thy son our tender Saviour, into the hands of tormentors, gripped and gnawn with the worm of a stormy conscience, he accused himself to have betrayed innocent blood, and thereupon throwing down the silverlings, he conveyed himself away in the vexation of his mind, and desperately hanged himself.  
Considering this sin therefore, o most merciful Father, that it is an hinderer of us from possessing the kingdom of heaven, a procurer of violence, oppression, & bloodshed, a gulf insatiable, and a thing not so much as to be once named, or heard of among Saints, we most humbly beseech thee, to deliver us from it, not for any worthiness or merits in us; but for the passion of thy dearly beloved son jesus Christ, our only mediator and advocate, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
THE deceitful pomp of this world is deservedly refused, and the glory thereof worthily despised. It is the flower of hay; & a smoke that lasteth but a while. The best state thereof, whatsoever it be, doth it not bring more anguish and vexation, than pleasure or delectation? Whiles, o man, thou purchasest, whiles thou usurpest, whiles thou defendest, whiles thou maintainest, whiles thou grudgest, whiles thou repinest, whiles thou suspectest, whiles thou art always liking and loving that which thou hast not; and having gotten diverse things, still desirest more with a greedy mind, what rest is in thy glory? If there be any, the pleasure thereof passeth away, and is never like to return to thee; but the grief and anguish thereof abideth, and is never like to leave thee. Nevertheless, thou mayst see that many lack it, and few set light by it: why? truly because need is in many, and virtue in few.  
O wicked world, which art wont so to bless and preserve thy friends, that thou makest them Gods enemies; and consequently, unfit for the fellowship of Saints! For doubtless, he that will be thy friend, is made God's enemy: and therefore a friend of the world, is shut out from the company of God's friends. When the spirit is once tasted, the flesh must needs lose his savour; to him that hungereth after heavenly things, earthly things are not toothsome; to him that longeth for eternal things, transitory things are loathsome. For all the pleasure of this world, all the glory thereof, and whatsoever is desired and sought for therein, is very little, in respect of that blessedness, of that happiness, of that honour, of that glory; if it may be vouch safed to be counted little, or rather nothing.  
O ye sons of Adam, ye covetous and ambitious generation; give ear and mark. What have you to do with earthly riches, and temporal glory, which indeed are no true riches, nor yours to possess? True riches are not the wealth of the world, but the virtues of a good conscience, which it beareth about, for the perpetual enriching of itself.  
The shortness of the world is certain; but the end of the shortness thereof is uncertain: oftentimes they forsake the living, and commonly follow the dead. The pleasure, the delight, and comfort of the world is base, vile beggarly, and good for nothing: yea rather (a thing much to be feared) it is a block or let to true and wholesome comfort. For what is there in this life, but labour and travel, grief, anguish, and vexation of mind?  
Thou wouldst feign eat, because hunger torments thee: they both are a pain and labour; but because hunger is the greater and grievouser, thou thinkest that it is no pain & labour to eat. But afterwards when hunger is killed; tell me then if thou countest it not a greater and grievouser thing to eat, than to be hungry.  
In this case are all things under the sun, so that nothing is pleasant or comfortable in very deed: but man will pass from one to another, to be relieved by change. For the remedy of one labour or pain, is the beginning of another. There is no wicked person in this world, that can have what he will. The righteous man can not be satisfied with righteousness; the v●luptuous man with voluptuousness; the curious man with curiousness; the ambitious and vainglorious man with vainglory.  
But woe be to them, that hunt after vain and flitting glory. For whiles they seek to have joy and delight in transitory things, that joy and delight can not but pass away, with the very things themselves whereof they spring. For as fire faileth, when wood is wanting; so vanisheth the world, and the concupiscence of the same: and no doubt the joy, pleasure, and delight thereof dieth withal. Let the worldling therefore see and understand; let him mark and consider; because the end of his joy is mourning and lamentation. For this is the meed of transitory pleasure; this is the fruit of temporal glory.   

2 The repulse given by the CONTEMPT of this WORLD.  
O Man, these things are not brought to pass of worldlings, without great danger and offence; because the more a man hath, the more he coveteth: so that he hath no measure in his desires, whiles he maketh haste to become a very servant or slave to innumerable cares of this life. For as the Scripture verifieth: A covetous man is never satisfied with money. And what a detestable thing covetousness is, S. Paul declareth in these words: Covetousness, which is the worshipping of images, or idolatry. The same Apostle showing what a mischievous thing it is, saith: They that will be rich, fall into temptations, and snares of the devil, and many noisome lusts, which drown men in destruction and perdition. The wise man also noteth, how hurtful the vice of covetousness is to them that be infected therewith, saying: There is nothing more wicked, than a covetous man. And Saint james to the same purpose, useth this speech: Go to now ye rich men, weep and howl in the miseries which shall come upon you: your riches are corrupt, your garments are motheaten, your gold and silver is cankered, and the rust thereof shall be a witness against you, & shall eat your flesh like fire.  
Our Saviour Christ also, seeing what mischief it is, would not in any case scale up such a sin in silence. For these are his words written by the Evangelist: It is hard for a richman to enter into the kingdom of heaven.  
Again, It is easier for a camel to pass through the eye of a needle, than for a richman to enter into the kingdom of heaven. If therefore covetousness in the hearts of worldlings, be such a plaguy and pestilent infection: what shall we think thereof, if it be found in them that have taken their farewell of the world, and bequeathed themselves wholly to the Lord? To such specially are the words of our redeemer Christ directed in the Gospel, whereby the sickness of covetousness might be cured. Be ye not careful (saith our Saviour) what ye shall eat, or what ye shall drink, or what ye shall wear. For after all these things do the Gentiles seek. But first seek the kingdom of God, and the righteousness thereof, and all these things shall be given you. O blessed lsaeing, void of care, and worthy to be embraced! For there is none living so free from care, as he which desireth to possess nothing beside Christ. For under the condition of this promise, he is allowed to have all such necessaries as he doth lack. As S. Paul the poor, and yet rich Apostle saith: As having nothing, and yet possessing all things. All things, not for superfluity; but for necessity, as he proveth in these words: Having food and raiment, let us be therewith content. But thou wilt say peradventure, O man, It is requisite that religious and godly men should have more in possession (riches I mean, and other utensils) than other private householders, considering that they bestow them better, than the common people, in relieving the poor & needy members of Christ jesus, and such like works of charity. I allow thy saying, O man: but yet to pull up covetousness by the hard roots, as well out of the hearts of the one as the other, I refer all estates to the example of Lot's wife, to terrify them from setting their minds upon such a vile sin. She departing from among the Sodamites, and forbidden to look back, was turned into a pillar of salt; and so gave up the ghost, because she did not as she was enjoined by commandment.  
Whereupon Christ giving a watchword to beware of the like, saith: No man putting his hand to the plough, and looking behind him is fit for the kingdom of heaven. To the same effect S. Peter useth these words: Better were it for such never to have known the way of righteousness, than after the knowledge thereof, to be turned from that which was delivered them by an holy commandment. Unto these men agreeth the old, and not so old as true proverb: A dog returning to his vomit, & a sow to wallow in the mire.  
The nature of this disease of cocovetousnes is such, that the readiest and speediest way to overcome and killir, is continually to think upon death, and every minute of an hour to consider, what shall be the state of a man very shortly after he is laid in his grave. This was always fixed fast, and deeply graven in his memory, that uttered this sentence: Man is but corruption, and the son of man but a worm.  
This was never out of his mind who said: whatsoever thou takest in hand, remember the end, & thou shalt never do amiss. To what purpose then doth the covetous worldling gather goods? They will stand him in no stead in the day of wrath. hearken, O man, to the voice of job: Naked came I out of my mother's womb, and naked shall I go thither again. Listen also to the words of the Apostle: we brought nothing into this world, neither can we carry any thing out of the same.   

3 A prayer for the former virtue.  
O Eternal and immortal God, we beseech thee, that the life of thy dearly beloved son, and his disciples, during the time of their sojourning in this earth, the very inn of iniquity, may be provocations unto us, to spend the remnant of our flitting age in singleness of heart, innocency, and all virtuous conversations: that having before our eyes such lively examples of godliness, we may declare in our deeds a fruitful imitation of them before the face of all men.  
And because it is a true saying of thy servant S. james, that Whosoever is a friend to this world, is an enemy to God: and that of S. john, that The whole world is set upon mischief; and that of thy Son jesus Christ, that The world knoweth thee not, neither can receive the spirit of truth, which is the holy Ghost: therefore we most humbly crave this at thy hand, o heavenly Father, that it will please thee to bestow upon us a due portion of thy grace, whereby we may grow into a great contempt of the world, and a bitter detestation and loathing of the vain delights thereupon depending; following herein the example of thine Apostle Saint Paul, who counted the things that were vantage unto him, mere loss for Christ's sake: yea all things but loss for the excellent knowledge sake of Christ jesus, for whom he esteemed all things little worth, yea he judged them no better than dung, that he might win Christ.  
And although the necessities of this life, be so urgent and manifold, that oftentimes the world allureth us unto her love: yet vouchsafe us of thy mercy, the light of sound judgement and reason, that we may hang wholly upon thy providence, and use this world, as if we used it not: knowing that thy son our Saviour and redeemer, descended from heaven into the earth, was crucified, dead, buried, rose again, and ascended into heaven, to the intent that he might deliver, and set us free from this present wicked world, than whom we have not a deadlier enemy to the salvation of our souls. Hear us for thy mercy sake, Amen.      


The fourth Section, and 16. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
WHAT is a hard heart? A hard heart is that only, which feareth not itself, because it feeleth not itself. It is even that which is not pricked with remorse, touched with pity, moved with entreating, warned by instruction, stirred with threatening, but worse by correction. It is unwilling to do good, unthankful for benefits received, unfaithful in keeping counsel, cruel in giving judgement, shameless in committing filthiness, desperate in dangers, rude in men's affairs, rash in God's matters, forgetting things past, neglecting things present, not foreseeing things to come.  
As for uncharitableness, it is void of all pity; it neither clotheth the naked, lodgeth the houseles, feedeth the hungry, refresheth the thirsty, comforteth the sorrowful, instructeth the simple, forgiveth injuries, forbeareth vengeance, or exerciseth so much as one work of mercy or compassion. And therefore woe to the hard-hearted, woe to the uncharitable. For as they have sown, so shall they reap.   

2 The assault given by hardness of heart, or uncharitableness.  
O Man, it is good thou wert wise and sparing, niggardly and saving. Many are moved with mercy at the complaints of the poor and miserable, some are pitiful to prisoners, some to spitties' or hospitals, some to schools and universities, some to societies or corporations: which relief they themselves lack before they die, and learn, even with grief of heart, what a folly it is to give a thing, which they themselves once had, and might have kept it: but now when they would can not get it.  
If thou shouldest distribute in this sort, who would distribute to thee in thy distress? Thy mercy will be counted but mere madness; and thine almsdeeds utter folly. Do therefore as I teach thee, and thou shalt be sure to have in store for thy need against a dear year. Esteem of thy penny as much as another will do of his pound; if the cries of the poor ring about thine ears, pass by, and save that relief, which peradventure should be but ill spent, or rather lewdly cast away.  
For the alms of some, is so undiscreetly bestowed, that it is not to be counted a deed of charity; but rather a work of wickedness. And why? The very end giveth proof sufficient. Because a number seeking none other shift to live, but trusting to the staff of others succour, are nourished in idleness and sloth; neglecting honest trades, which if they were followed, would maintain and find them sufficiency of all necessaries.  
Learn this lesson therefore, O man, not to give at all; and so shalt thou be sure to play a wise part. For in giving, as well as in not giving, a fowl fault may be committed: and a little spared, is better than a great deal ill spent. Again, thou must consider, that it is not for thee, having a charge of children and servants, to be lavish or liberal. For thou mayest give so long, that nothing will be left to maintain thy wife and family.  
The sum of my counsel therefore is this. Though thou be well grounded in the world, and hast laid a good foundation of thy wei●h and substance; yet stay not at that step, but go certain degrees further. For, to a building, though the foundation be chiefest and most needful: yet there be other things required, before it can grow to perfection, or merit to be called by the name of a house.  
Euenso, though by careful thriftiness thou have gathered a good stock, and art indifferently well provided for against the time of need: yet if thou hast not as great a regard to keep that, which thou hast gotten, and to increase it with continual diligence; all will consume and waste away like snow against the sun.  
Above all things therefore beware of giving, where nothing is to be restored again: and let not thine heart be overcome with the cries and lamentations, which enter in at thine ears, lest it happen to thee as I have foretold thee.   

3 A prayer against the former vice.  
O Most tender & loving Father, we most humbly beseech thee, that we remembering the words of thine apostle S. Paul, to wit, Whatsoever is written, is written for our learning, may cast the eyes of our memory upon the mounting sins of Sodom, which were pride, fullness of bread, abundance of idleness, and contempt of the poor: and being terrified with thy heavy judgement powered out of a full vial of thy vengeance, even to their utter desolation and consuming with fire and brimstone, may hate and detest to the death, all kind of iniquity, especially the sin of uncharitableness, against the which thou art so mortal an enemy, as thou art a near friend to mercy.  
O give us not over to the inordinate lusts and desires of our own depraved nature, which is more prone to bring forth rank and venomous weeds, than good & wholesome herbs. And let the bright morning star of thy grace so shoot his beams of light into our misty minds, that all filthy fogs of affections dispersed and driven away; uncharitableness likewise, with the rest, may be displaced, thrown out of possession, and trodden under feet: considering that so long as we give so graceless a gest house-room in our hearts, we can not be touched with compassion of the poor: being void of compassion, we contemn the poor: contemning them we stop our ears at their cry: stopping our ears, we shut the bowels of pity against them: shutting the bowels of pity, what do we but murder them most miserably?  
The end and reward of which merciless entreating of the distressed, being overgrown with uncharitableness, is, when we make our moan unto thee, o Lord, not to be heard: and when we seek secure, to be sent away empty: o give us grace to wax fearful at the example of the uncharitable rich man, whose want of pity purchased unto him store of endless torments: hear us for Christ's sake, and from all uncharitableness defend us and our children, to the third and fourth generation, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
MERCY is an affection, which is neither restrained by will, nor subdued to reason; because every body doth not draw it to himself voluntarily at his own pleasure: but mercy moveth godly minds with a necessary affection to have compassion of the sad, sorrowful, grieved, and distressed person; in so much that although it were a sin to be merciful; do as much as I might, and what my will forceth me unto, yet I can not choose but be merciful.  
Reason and will may indeed pull back somewhat from this affection, they may hinder it a little, but are they able to root it out of the heart, to supplant it, to quench it? justice requireth desert, but mercy beholdeth misery. True mercy judgeth not, but taketh pity; it standeth not upon examining, but is content with the present occasion. For reason is not looked for, where affection draweth. For the mind, which love hath once ravished, and compassion pricked, is not suffered to have rule over itself. It feareth things which it knoweth not, grieveth at things which behove not, is more careful than it would be, and for causes that it should not be: unwilling it suffereth, unwilling it pitieth.  
Some are merciful in respect of things not belonging unto them; and these are offended, because men give not abundantly to all; howbeit in such sort, that they themselves in that modicum or little of theirs are not touched with remorse; who if they were merciful, then ought they to show mercy by giving their own; and if they be not able of their worldly muck, yet should they with a good will pardon such as have offended them, they should give sweet dole, even a good word, which is the best gift that can be given, that their minds may be moved to repentance. To conclude, they should not only have pity, but also pray for all such as they know are in sin; otherwise, their mercy is no mercy, and therefore they shall not obtain mercy.   

2 The repulse given by COMPASSION and MERCY.  
O Man, if thou keep that measure in this respect of giving, which the Apostle doth prescribe, thou mayest both bestow upon the impotent, and also have sufficient for the maintenance of thy family. And therefore to this purpose the Apostle useth a pithy speech, very apt and convenient, saying: If there be a willing mind, it is accepted according to that which a man hath; & not according to that which he hath not.  
Not that other be set at ease, and you burdened: but of like condition now at this time, your abundance supplieth their want, that their abundance also may supply your want, that there may be an equality, as it is written: He that had gathered much, had nothing over: and he that had gathered little, had no lack.  
Hereupon a certain righteous father admonisheth his virtuous son in this sort: If thou hast much, give plentifully; but if thou hast little, give also of that little willingly. To the same effect also the word incarnate (jesus Christ I mean) saith thus: But rather give alms of those things which you have, and behold, all things are clean unto you. Listen furthermore, O man, what the scripture saith: He shall have judgement without mercy, which showeth no mercy.  
To the contrary whereof, the prophet useth these words, Break thy bread to the hungry, and bring the poor and harbourless into thy house. When thou seest one naked, cover him, and despise not thine own flesh. Remember what heavy doom happened to the rich man in purple and silk, who was not condemned because he took from other men their own goods: but for that he gave not of his plenty & abundance to the needy.  
Was he not tormented in hell, and forced there to make even very small requests, and yet could not obtain them; because whiles he lived in this life, he denied trifles to the succouries? He denied the little crumbs falling from his table, and therefore it was not granted unto him to have the tip of his tongue cooled with cold water. He would not send his servants with a little refreshing to the poor beggar; and therefore he could not get so much grace, as to let his brethren understand his torments for their instruction and amendment.  
But mark, O man, the severe sentence of the just judge, denounced and thundered out in wrath and vengeance against the wicked goats on his left hand: Go ye cursed into everlasting fire, prepared for the devil and his angels. For I was hungry, and you gave me no meat: and so forth, as followeth in that place very justly and terribly.   

3 A prayer for the former virtue.  
O Eternal and gracious GOD, who by severe revengement executed upon the unmerciful, hast commended unto us the contrary virtue; we most humbly beseech thee, that the divine admonition of thy son, that pitiful Samaritane, who cast his eyes of compassion upon the wounded traveler, lying in the high way between jerusalem and jericho, after that a priest and a Levite had passed by, and ministered unto him not so much as one little mite of comfort, given unto us in the Gospel, may work effectually in our hearts, namely, to be merciful, as thou our heavenly Father art merciful.  
And because the sacred Scripture teacheth us: that With what measure we meat unto others, the like they shall meat unto us again: vouchsafe that we learning and following the sage and sound counsel of Solomon, may distribute our temporal riches liberally with open hand; knowing that we shall be recompensed with plenty: and may water abundantly, believing that we shallbe rewarded with store of seasonable rain: that is, for mercy, to receive mercy, which thou requirest rather than sacrifice.  
Let the examples of thy servants, and that principally of David, a man according to thine own heart's desire, direct us to the full discharge of our duty; who although he had opportunity to kill Saul, and was thereto incited by the advise of his warriors, had compassion of him notwithstanding, refusing to lay his hand upon the Lords anointed. Even so, good & gracious God, grant us to deal with our enemies, that although they persecute us most tyrannically, and most villainously entreat us; yet we may put up all injuries patiently, praying for their amendment, and referring vengeance unto thee, whose it is by proper challenge.  
Finally, most bountiful Father, what gift soever thou hast bestowed upon us, be it either wisdom, counsel, utterance, knowledge of tongues, or other ornament of mind whatsoever, which any of our brethren wanting, may by the imparting and using thereof reap some profit; vouchsafe us, that we may be so far from denying them our help and secure; that we may be well content to let all that we possess be converted and turned into their benefit: so far forth, as safety of conscience will suffer, and thy glory allow. This grant, o good God, for jesus sake, our only mediator and advocate, Amen.     

The xvij. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
Crafty and deceitful dealing, commonly called cozenage, is to be abhorred for three notable reasons: first, because it offendeth God's Majesty heinously, in so much that Solomon saith, It is an abomination to the Lord, secondly, because it defraudeth and beguileth a man's neighbour with a show of honest meaning; against which default David complaineth, saying: Their throat is an open grave, they deceive with their tongues, the poison of asps is under their lips: again, They have made their words softer than oil, but indeed they are sharp arrows. thirdly, because the deceiver is destroyed with his own deceit: according to these words: Lo, he hath traveled in sin, and brought forth iniquity; he hath digged a pit, and fallen into it himself: again, Cursed be the deceitful.  
As for theft, we ought to fly from it, as from a scorpion, and that for three special reasons: first, because God forbiddeth us, saying; Thou shalt not steal. secondly, because of the danger depending thereupon, taught us in these words: He that taketh part with a thief, hateth his own soul. thirdly, because of the punishment belonging thereunto; namely, threefold and fourfold restitution, according to the law levitical: and loss of life by the sentence of the positive laws of sundry countries, besides the plague of all plagues in the world to come, foretold by the mouth of the Apostle, that thieves shall have no portion in the kingdom of God. Where then? Even in hell fire, the kingdom of the black prince of darkness.   

2 The assault given by crafty collusion, deceitful dealing, and theft.  
O Man, observe the course of the time, and consider, that as every one is bend to seek for his own advantage; so is it for thee likewise to use the same liberty. Art thou called to be some noble, some worshipful, some rich man's steward, secretary, chamberlain, bailie, or surveyor? use thy place in such sort, as thou mayst gain extraordinarily besides thy wages.  
Art thou in office in city or country? Dissemble the faults of them that are wealthy for rewards: and be not too severe in the execution of laws and penal statutes. For it is commonly seen, that the best justiciary is not best beloved: but he that can wink at the offences of such as are of countenance, he carrieth away credit and estimation.  
Art thou an artificer, an occupier, a merchant, or of any kind of trade? I counsel thee then to make thy wares, though they be stark nought, seem exceeding pure and good: be it silk, velvet, cloth, or any other utensil, cause and procure them to be slightiie wrought, that although the price of them be very high, yet they may soon fret out, wear away, and do little service.  
Art thou a master, and hast a retinue of servants to maintain thine occupying? Use their stocks to thy benefit, and defraud them of some part or parcel thereof, upon some crafty devise of charging them with untruth & dishonesty in their service. A thousand subtleties there be, O man, which thou mayest use with safety of conscience, to the enriching of thyself, if thou wilt mark the trade of the world.  
Furthermore, art thou a tall fellow of thy hands, a keeper of company, and hast been brought up all thy life time, in doing nothing towards the getting of thy living? I will teach thee how to shift, and maintain thyself like a Gentleman. Seek acquaintance of such as use the sea, and learn to be skilful in navigation: when thou art become expert therein, put this into the heads of thy confederates, to practise piracy: for that is a thing which many have venturously taken in hand, and in short space grown marvelous rich.  
It that fail thee, and can not be so conveniently compassed, thou shalt find enough to take thy part on land, with whom thou mayest join in society, & get many a good booty. Do this, and I warrant thee lack no living.   

3 A prayer against the former vice.  
O Almighty God, forsomuch as it is thy heavenly will and divine pleasure, that we should like loving and obedient children, like relenting and buxom creatures, imitate and follow thee in holiness and pureness of life (which we are sure then most specially to do, when with our uttermost endeavour, we apply ourselves in thought, word and deed, to observe thy commandments) purge our affections, we pray thee, and try them seventy seven times by the purifying fire of thy sanctifying spirit.  
We know this for a truth, that except we resemble thee in quality, according to thy son our saviours admonition, exhorting us to be perfect and holy, as thou our father art perfect & holy; there is no hope that we shall attain to that incorruptible fruit of our heavenly calling. And therefore, good Lord, let thy grace burn brightly before us, like a lamp replenished with fresh oil; that we seeing our way, may so order our steps in this troublesome travel of ours in this wicked world, as thou thereby mayst be magnified.  
The very instinct of nature teacheth us, o Lord, besides thy commandment, which bindeth us, that we should do to our brethren, as we would they should do unto us: that no man should abuse the grace of his calling, by crafty circumvention to procure his private profit, or by any sinister and indirect dealing, to the detriment and hindrance of another, (a fault too too common in this our age) but that contrariwise, we should bear one another's burden in charity, and Christian brotherhood.  
Which law of nature nevertheless, being neglected; and thy precept, tending to the same effect, not regarded: we beseech thee notwithstanding, to wink awhile at the folly of men, to bear with their infirmities, and to mealt their frozen hearts with the thawing heat of thy fervent spirit; that being ashamed of abusing their vocation, and trembling at thy displeasure, they may pray for grace to amend all that is amiss, through jesus Christ our Lord and Saviour, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
WILT thou learn, o man, how to use true and plain dealing? I will tell thee what thou must do. First see to thine inward eye, that it be single indeed, whereto I think two things very necessary; namely, charity in the intent, and truth in making thy choice. For if thou love that which is good, and choose not that which is true, thou hast a zeal of God, but not according to knowledge: and I wots not how in the judgement of truth, plain dealing, and double dealing may stand together.  
Christ the truth itself, being disposed to train his disciples to true plain dealing, willeth them to be wise like serpents, and harmless as doves. He setteth wisdom before plain dealing, without the which he knew well enough none could be a true plain dealer. How then shall the eye be single indeed, with the ignorance of truth? It is evident therefore, that this praiseworthy plain dealing, commended of Christ, is not without these two good properties: namely, well willing, and wisdom; that the eye (to wit) of the heart, might not only be godly, and so utterly unwilling to deceive; but also wary, as not able to be deceived.  
Furthermore, as these two properties make the eye single; namely, the love of that which is good, and the knowledge of that which is true: even so these two contraries make the eye evil, to wit, blindness, or ignorance, which hindereth the knowledge of the truth: and frowardness or wilfulness, which causeth a man to love iniquity and wickedness.   

2 The repulse given by UPRIGHTNESS, and plain dealing.  
O Man, it is much better to be poor, and not able to give any thing at all, than to endamage or hurt thy friend, thy neighbour, or thy brother by robbery or subtlety. For he which unjustly taketh away another man's goods, and liveth upon the spoil, he shutteth the gates of the kingdom of heaven against himself.  
Hereupon, that profound Preacher of the Gentiles reproveth certain of the Corinthians his hearers, saying: There is utterly a fault among you, because you go to law one with another. Why rather do ye not put up wrong? Why rather do ye not suffer harm? Nay, ye yourselves do wrong, and do harm, and that to your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God?  
The same Apostle reckoning up a rabble of filthy sinners, that are excluded from coming to God's kingdom, addeth these in the number, saying: Neither théeus nor extortioners shall possess the kingdom of heaven. Again, in another place, by way of exhortation, he teacheth thee a lesson, O man, which if thou wilt learn, it shall do thee great good, namely: that whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of honest report, those things do; and the God of peace shall be with thee.  
This God of peace precisely forbiddeth theft, saying: Thou shalt not steal. And Christ jesus the saviour of thy soul speaketh thus unto thee: Love thy neighbour as thyself. To the same effect the Apostle giveth thee counsel to put off the old man with his works; in the number whereof, evil concupiscence & covetousness are reckoned.  
The last precept given in that place, is to do that heartily which we do, as unto God, not to men; whereupon he inferreth this sentence: He that doth wrong, shall receive for the wrong which he hath done. The same Apostle giveth this wholesome advise to the Colossians: To do their own business, and to work with their own hands, that they might walk honestly, and lack nothing.  
To conclude, if thou art commanded, O man, to abstain even from the very appearance of evil; judge with thyself, and examine thine own conscience, whether it be lawful for thee, either craftily to cirumvent, or violently to spoil thy Christian brother. Remember the last commandment: Thou shalt not covet that which is another's, then learn to be contented with thine own.   

3 A prayer for the former virtue.  
O jesus Christ, the lively and express image of the Father; forsomuch as it is a lesson taught us in thy Gospel, that we should be simple as doves, loving as lambs, and innocent as little children, otherwise we can not enter into the kingdom of heaven: we beseech thee by thy bitter death and passion, to root out of our cankered and corrupt minds, all manner of evil concupiscences, which like rank weeds overgrow and choke all kind of good and godly affections in us; so that we can not think, much less do that, which is acceptable to thy divine pleasure.  
May it please thee therefore, o Lamb of God, that takest away the sins of the world, for thy bloody wounds sake, wherein my faults, and the offences of all mankind were buried, to plant in us, and in every one of us, a childish and infantlike innocency, whereby we may utterly forget the falsehoods & subtleties of wicked worldlings, wherein they are so deeply grounded, that they make no conscience of any proffered injury, of any violent extortion, of any devilish oppression, be it never so contrary to law and equity, be it never so flat against Gods holy commandment, and Christian profession.  
Let the world be like itself, & let worldlings wallow in their wonted filthiness: let the sworn enemies of true and faithful dealing, surfeit of sin; and like dogs devour their own vomit: but to us thy children adopted, or rather brothers and sisters assured, give such portion of thy spirit, that as the members and limbs of our bodies, by a natural inclination to love and kindness, provide each one for another's health and welfare: so we may seek, not every man his own; but that which is another's, to the knitting fast of the knot of unity and concord, that in this life our joy may be continued in hope, & performed in the life to come, with all fullness and certainty, by the merits of thy death and passion, Amen.     

The xviij. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
LYING is a horrible sin before God, and hateful among men, which we ought to defy to the death for these six special reasons. 1 Because God forbiddeth us to lie, saying: Ye shall not lie, nor one neighbour deceive another. 2 Because it is a seed of the devils sowing, according to those words of Christ spoken to the pharisees: You are of your father the devil, when he telleth a lie, he speaketh of his own, because he is a liar, and the father thereof. 3 Because good men detest and abhor it, as Solomon saith; A just man cannot away with a lie. 4 Because wicked men use it, as is said: An evil man hath a false tongue, and a deceiver is led with lying lips: again, The bread of lying is sweet to a wicked man. 5 Because it deceiveth our neighbour, as it is said, Lying lips hide hatred, and a false witness telleth a lie, yea even against his neighbour. 6 Because it confoundeth the liar himself in the end, as it is said; Destruction shall light upon all them that speak lies: again, A lying tongue killeth the soul. As for dissembling, the scripture crieth out upon it, denouncing a bitter woe against such as have a double heart.   

2 The assault given by LYING and DISSEMBLING.  
O Man, to speak truth, is very discommodious and unprofitable; and to deal plainly in word and deed, yieldeth little advantage. I wish thee therefore to eschew both, if thou meanest to avoid contempt and reproach in the world. For who is regarded in these days? The honest man? The just man? The godly man? The innocent man? No, but the contrary. And therefore, wilt thou have wealth at will? Then learn to lie, to cog, to foist, to c●osen and counterfeit. For there is more good gotten by a lie in a day, than by telling the truth in a year. Again, by lying many a one hath saved his own life, and by dissembling, divers have escaped death. Wilt thou then neglect two such commodious and beneficial things?  
If time and place require, stick not, though thou be rich, to swear thou art poor: though wise, to feign thyself a fool. For it may come to pass, that by so counterfeiting and facing, thou shalt save such charges, as otherwise thou art likely, by professing thyself either wealthy or prudent, to undertake.  
And though Preachers out of pulpits prate against this, and as many as use it; yet esteem their words but wind, and count all they say, but tabletalk. For even they themselves, as holy as they seem to be, will not stick to dissemble, lie, and do worse for advantage.  
Now, because there is cunning in dissembling and lying, which must be gotten by use and exercise, I counsel thee to make this thy continual trade and custom; so shalt thou prove marvelous expert in thine art, and therewithal so perfect and ready, that none shall be able either to prevent and overtake, or intercept and trip thee in thy profession.   

3 A prayer against the former vice.  
O Almighty and eternal God, forsomuch as the law, which is our schoolmaster unto Christ, hath taught us this lesson, that he is accursed, and in state of damnation, that transgresseth the two tables of the ten commandments: and the same is ratified also by the testimony of the Gospel, which holdeth him guilty of the breach of every precept, who offendeth but in one: we, even we damned and forsaken souls, through the assault of sin; but heirs of the promise, by the cross of Christ; most humbly we beseech thee to tender us poor weaklings, and to bear with our imperfections.  
We know that lying displeaseth thee, because thou art truth itself: we confess that dissembling is a vice detested of thy divine majesty, which art perfect righteousness: in respect whereof, and for that we have offended in both, understanding nevertheless, that thou requirest the contrary; namely, singleness of heart and uprightness in communication and conversation: we fall down at the footstool of thy tribunal throne of grace, repenting us of this and all other defaults, whereby we are in justice become the children of Satan, who is the father of lies, and hath been a liar and dissembler from the beginning.  
Most earnestly suing unto thee, o merciful father, to remit that which is past, to cross it out of thy counting book, and to discharge us of so great a debt; that all former reckonings being cleared, we may look better to our talents, and like faithful and wise stewards, bring in not only the gift itself wherewith we were put in trust, but also the interest of the same, at that great audit and general session, when all flesh shall be summoned to appear before thee, the judge of judges. Grant this for Christ's sake thy son our saviour, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
TRUTH in the inward parts, is the thing that God requireth. Truth and equity are the things which he loveth. The devil was a manqueller from the beginning: and why? because the truth was not in him. Truth is the fruit of light, as for lying, it is a work of darkness. Truth is to be honoured, because it overcometh all things; truth is to be embraced, because it defendeth from shame; truth is to be advanced, because it endureth for ever; truth is to be regarded, because it is blameless; truth is to be obeyed, because it prevaileth.  
As for equity, let this suffice thee o man in few words, that the greatest equity that can be, is to behave thyself lowly to thine underling, reverently to thy better, and lovingly to thine equal; to deal uprightly, to departed from evil, and do good. For the equity and justice of a plain-dealing man, shall direct his ways: and if thine eye be single, all thy body shall be full of light; as for a double minded man, he is wavering in all his ways.   

2 The repulse given by TRUTH and EQVITIE.  
O Man, be not deceived, God is not mocked, neither can he be deluded. In seeking to deceive him, thou deceivest thyself. For the mouth of him, whosoever he be, that speaketh lies, be it with never such cunning & sl●nes, slayeth the iovie; and all liars shall have their portion in the lake that burneth with fire and brimstone.  
Dost thou not remember, O man, the words of the Prophet David, comprised in an answer to a demand of his making? Lord, saith he, who shall dwell in thy tabernacle, or who shall inhabit in thy holy hill? The resolution followeth, wherein, among other there mentioned, he that hath used no deceit in his tongue, nor done evil to his neighbour, is rehearsed to have his portion.  
To this purpose serveth the saying of the son of Sirach, A lie is a wicked shame in a man, yet shall it be ever in the mouth of the unwise. A thief is better than a man that is accustomed to lie, but they both shall have destruction to heritage. The conditions of liars are unhonest, and their shame is ever with them. By which words, O man, thou mayst, if thou hast any grace in thee, perceive what an odious and accursed sin lying and dissembling is, and what danger they run into that use them.  
And therefore be warned to avoid such a rock, as maketh shipwreck of the salvation of thy soul: and though thou be assaulted with the sweetness of the same, yet take heed how thou puttest thyself in adventure to become acquainted therewithal. To terrify thee the more from accustoming thy tongue to such a pestilent vice, set before thine eyes the example of Ananias and Saphira his wife, both possessed with the spirit of lying and dissembling to the holy Ghost, and therefore rewarded with sudden death.  
O horrible judgement of the highest God whereby, O man, thou mayst be instructed, if thou wilt, that God is the author of truth and righteousness, the lover of equity and innocency, and a detester of double dealing and hypocrisy.  
To conclude this matter, O man, follow the counsel of the Apostle given to the Colossians his hearers: To put off the works of darkens, and to walk in light: to leave lying one to another, and to speak the truth every man to his neighbour.   

3 A prayer for the former virtue.  
O God the Father of heaven, the beholder of all things, visible and invisible; which seest our inward and cloaked thoughts, be they never so secret & dark: yea, which seest the issue of them before they are conceived; much more our actions or deeds, wherein is greater manifestation and appearance: we beseech thee first of all, to bind our manifold and innumerable sins in a bundle, and casting them behind thy back, to drown in the bottom of the sea, that they may sink, and never come again in sight.  
secondly, we crave at thy bountiful hands the spirit of understanding and knowledge, which may lead us as it were by torchlight, or rather sunshine, to the way of truth and equity; which ought to be the bounds and limits of a Christian life. For we confess, as we can not otherwise choose in reason and conscience; that we have not girded our loins about with verity, that we have not spoken plain truth one to another, nor used interchange of upright dealing in the necessary affairs incident to our particular vocations, as we are exhorted by thine holy Apostle S. Paul.  
And therefore, being sorry that we have showed ourselves such past-graces, partly through carnal weakness, partly also through want of spiritual strength; but chiefly through the subtlety of Satan, who incessantly pitcheth his tents of treachery about the castle of our souls; we come home again with wet and watery cheeks, with our bosoms full of tears, with our hearts rend and torn with the hooks of heaviness, with weary knees, weary yea and weary again with wandering in wicked ways, bowing them before thy mercyseat, and beseeching thee to be good Father unto us ungracious & froward children.  
Hitherto indeed, yea hitherto in very deed we have neglected the rule of obedience, and charity; the one towards thee, o Father; the other towards our neighbours. And though we know that we ought to serve thee in truth, to maintain nothing contrary to truth, to do nothing against truth; but all for and in the behalf of truth: yet how far we have gone beyond these bounds, thine is the judgement, o Father; thine is the understanding. As for us, we are utterly ignorant and senseless; and therefore submit ourselves to thy merciful censure, craving gentle correction, though we have deserved sharp chastisement, if it be thy pleasure to punish; or suing for remission and forgiveness, though utterly unworthy of such grace and favour, if it be thy good will to grant us pardon.  
Finally, we humbly beseech thee, to increase truth and equity in us, that being led and conducted thereby, on the right hand and the left, we may never start aside like a broken bow; but keep on in a right course, till we come to the kingdom of heaven: which grant, o Father, for his sake, whom thou lovest best, jesus the Saviour of souls, Amen.     

The nineteen. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
GLUTTONY and lechery serve the pleasure of the flesh. The air, the land, the sea, do scarcely suffice gluttony. For gluttonies sake it cometh to pass, that poor people are spoiled, that robberies are committed, that extortions are practised, that the hunger of the needy is turned into the fullness of the wealthy.  
O ye sons of men, how long will you be heavie-hearted, by reason of this your gross and quarry bodies? Why do you love vanity so much, and care for truth so little? The fatness of the flesh, the deintines of the body, the pampering of the belly, the cramming of the craw; all these shall leave you before death, or else you shall leave them in death. Hear thy flesh is appointed to be meat for worms, there thy soul is ordained to be food for fire; and thou shalt be partaker of their torments, with whose foul vices thou hast been acquainted. O dainty mouthed man! O delicate fellow! which being hemmed in round about with fine fare, superfluous cheer, and abundance of wealth, fearest not confusion and death. The kingdom of God is not meat and drink, it is not purple and fine silk. For the rich man, having plenty and store of both, went down to hell in a prick of time, in a minute. What say you to this you gluttons, and excessive worldlings, whose belly is your God, and whose whole pleasure and trade is either for the belly, or that under the belly, which have franked and fattened your hearts and bodies in superfluity and lechery. Hark hark; Meat for the belly, and the belly for meat, but God shall destroy the one and the other.  
Pride is the cup of devils, and so is slander, and so is envy, and so is surfeiting, and so is drunkenness; which when they have stuffed the mind & the maw, Christ findeth no room to rest in. For as fire and water cannot agree together in one place; even so spiritual and carnal dainties can not abide to dwell together in one and the same body. Where Christ perceiveth the body to belch with surfeiting and drunkenness, in the midst of full foaming quaffing cups, and dish upon dish; he doth not vouchsafe to reach out his wine, far sweeter than honey, or the honey comb, to the sotted mind. And where curious choice of meats feed the body, the soul is kept fasting, and starveth for want of heavenly bread.   

2 The assault given by EXCESS and GLUTTONY.  
O Man, the creatures of God are manifold, and why are they made, but to be used? The scripture saith, that he made all things clean, and how can it then be, that thou by participating them, shouldest be unclean? Furthermore, I would not have thee so blind and blockish, as to think, that thou oughtest not to take the benefit of God's provision, even to thy satiety and fullness.  
For this is a certain truth, that whosoever refuseth to replenish himself with the variety & choice of God's creatures, when they are set before him; and is dainty and delicate, coy and squeamish in feeding, doth what he can to abuse and take in scorn the gifts granted and bestowed. To what end serve the differences of flesh, of fish, of fowls, of fruits, of wines, and such like; but to be enjoyed of thee, O man, in such plenty, abundance, & superfluity, as becometh thine estate, which art placed in the rule, dominion, and Lordship of all Gods handy works?  
If therefore thou neglect to use them, when they are offered so liberally and largely; if thou apply and bestow them not in such sort as thou mayst feel thyself singularly comforted with them: I say unto thee, thou art unworthy to receive so great benefits. Thy taste is a natural instrument, whose office is, to take trial of that which is delicious and toothsome.  
Be careful & curious, moderate & nice to touch, to taste, and what dost thou else, but defraud thine own self of thy due refection? Which to use to thy full contentment, were a less offence, than to seem abstinent and sparing in thy diet. Eat, O man, till thou be full, drink till thou begin to loath, do both till thou surfeit; tut, when this world is done, farewell felicity: keep good cheer, and play the merry companion to day, for to morrow thou shalt die.   

3 A prayer against the former vice.  
O Eternal and merciful father, we inveigh against ourselves, and the foul iniquities wherein we are fallen, through the absence of thy grace. We exclaim bitterly against the disordered course of life, which we have continued, ever since we have had liberty in following our own beastly lusts, and unbridled affections; which being drawn as it were with cart-ropes, or rather small twisted threads (so easily are we alured to commit sin even with greediness) into the sink of many notorious enormities, and loathsome misusages, savoureth most strongly of one notable vice above the rest, wherein we are so deeply plunged, that our recovery, without the help of thy grace, is desperate.  
And what ugly, monstrous, misshapen, & deformed sin this should be; thou, even thou, in whose hands life and death are shut up, as in a hold, canst tell; though we should never so cunningly dissemble, or never so closely conceal the same. Howbeit, we confess before thee, o Lord, what it is. For our very souls have taken part of the poison thereof, by reason of the pestilent infection of the same, spreading itself through every vein, limb, and joint, and leaving no member of our whole body unattainted.  
O gluttony, gluttony, which transformest and changest the nature of reasonable creatures, into ravenous beasts! woe worth thee that ever we gave thee houseroom in our hearts. For by fostering thee, we are swollen with thy venomous sting, and puffed up like bladders with the heat of thy poison. Out upon thee, that ever we were acquainted with thee. For thou hast made us bondslaves to the flesh, whose servant thou art, & children of darkness, whereof thou art a work.  
But remembering ourselves, and considering the dangerous or rather damnable state wherein we are like to fall, we conjure thee in the name of the great God of Abraham, Isaac, and jacob, charging thee to departed from us, whose eyes it hath pleased the same God to open, whereby we see the nastiness of our corrupt nature, repent us of our former life, and crave the continuance of God's grace, that forsaking gluttony, and all sin, we may escape the punishment due to the same, through Christ our Lord, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
SVrfetting and drunkenness is an outward taking of pleasure excessively, and an inward fostering or maintaining of curiosity foolishly: contrariwise, temperance and soberness is an outward bridling of pleasures measurably, and an inward keeping under of curiosity prudently. So that a man is well said to live soberly, justly, and godly in these three several respects.  
Soberly, concerning himself; when he keepeth his body in temperance, and abuseth not the good gifts of God to wantonness and wastfulness, which are to be used reverently, and thankfully; considering that they are given for sustenance sake, and not for gluttony. justly, concerning his neighbour, with whom he ought to deal plainly, uprightly, and charitably. For these properties are the first framers of justice, and the last finishers of the same. Godly, concerning God, not presuming too much of ourselves, but believing faithfully and unfeignedly in God, that through him we may out-growe all the hindrances and stumbling blocks of this wicked world.   

2 The repulse given by TEMPERANCE and SOBERNESS.  
O Man, one of the parts of thy speech is true, & also agreeable 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 food, pure and clean. But on the contrary again, that thou mightest not show thyself immoderate in eating and drinking, a paunch pamperer, and a belly god, he enjoined and laid upon thee the commandment of abstinence.  
Furthermore, O man, mark for thy learning, that Sodom, among the rest of her horrible sins, came to destruction and ruin, through the fullness of bread; the Lord jesus giving witness hereunto, when he spoke of jerusalem, and saying, This was the iniquity and sin of thy sister Sodom, even fullness of bread. Wherefore it shall be good and necessary for every man, to come and take his meat and other sustenance, as the sick patient receiveth physic: namely, not for delectation or pleasure, but for necessity sake. Hereupon saith the truth, that became flesh, jesus Christ I mean, in the holy Gospel: Take heed that your hearts be not heavy with surfeiting and drunkenness. Again, S. Paul the Apostle speaking against the jews insatiable devouring and greediness, useth these words; Many walk, of whom I have often told you, and now tell you weeping, that they are the enemies of the cross of Christ, whose belly is their God, and glory to their shame, which mind earthly things. Again, Meat for the belly, and the belly for meat, but God shall destroy both the one and the other.  
Now will I teach thee, O man, who he is that falleth not into this vice of gluttony; but resisting the same, overcometh and conquereth it. Even he, which in receiving his food and nourishment, is not only partial, moderate, and of a contented mind, whereby he is able to rule and temper his appetite, when he feeleth himself assaulted with hunger: but he also which despiseth fine fare, delicate dishes, plenty, or rather superfluity of cates; except it be so that his body being weak, feeble, and impotent, cannot brook gross or strong meats; or that upon occasion of entertaining his friends, he must needs, for the avoiding of the suspicion of covetousness, and miserable niggardness, prepare such banqueting cheer, as may seem agreeable to the persons assembled.   

3 A prayer for the former virtue.  
O Almighty & immortal God, thy word teacheth us, that thou art careful even over little sparrows, which have their food from thee: how much more merciful, favourable and tender over us, whom thou hast made possessors of all thy blessings, powered out in full and overrunning measure upon the earth? In consideration whereof, assist us with thy good spirit, that we may reverently receive them, to that end whereunto they were given us: not abusing them to wantonness and fleshly pleasure, or to any such heathenish vanity; knowing, that is to kindle the fire of thy fury, to consume us utterly both body and soul: but using them rather to the comfort of our own bodies, their relief over whom we have charge, & the sustentation of the poor distressed members of thy Church; that thus doing, we may live in so much the less blame, in respect of thee, whose glory we are bound in conscience, above all things to prefer.  
Which course of life, because it is unpossible for any natural man to keep, unless he receive extraordinary grace from above, and have such helps as may tedder and tie in his wandering affections: we beseech thee to have regard to our present state, and to furnish us with that virtue, which thou knowest most necessary in this behalf; even the virtue of temperance, whereby we may observe a decent order, not only in our diet, and daily refreshing: but also in our apparel, and all other exercises, which we take in hand: that thy name thereby may be magnified, and the inward hope of our holy calling established, through the merits of jesus Christ our Saviour, Amen.     

The xx. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
THREE reasons there be, which may restrain thee, o man, from foolish and excessive rejoicing. The first, because it is vain, and as Solomon saith, such mirth shall be mingled with morning, and the end of such joy shall be lamentation, and therefore it is vain. secondly, because it is wicked, and therefore the wise man saith, It is better to go into a house of morning, than into a house of banqueting and merrie-making. For in the one thou art put in mind of the end of all flesh; and being alive, bethinkest what is to come: besides that, where excessive rejoicing is, there is the heart of fools, in so much that, even in laughter, he worketh wickedness. thirdly, because it is dangerous, and as the Evangelist saith, Woe be to them that laugh now; for they shall weep and wring their hands, their laughing shall be turned into lamenting, and their joy into heaviness. Let thy rejoicing therefore have these two properties; first, that it be honest, which God alloweth, saying, Go thy ways, and eat thy bread with gladness, and drink thy wine with joy, for thy works please the Lord; secondly, that it be fruitful, which God, approveth likewise by the scripture in these words, A merry and light heart maketh a glad countenance: again, There is no joy above the joy of the heart.   

2 The assault given by foolish and excessive REJOICING.  
O Man, consider with thyself, that there is no part or member of thy body, but serveth to some end; the ear to hear, the eye to see, the tongue to taste, the nose to smell, the fingers to feel, the throat to swallow, the stomach to digest, the secret parts to engender, the legs and feet to carry the body from place to place, and the heart principally to perceive, think, understand, devise, and meditate upon sundry matters.  
The case standing thus, it shall be good for thee to let sorrow and grief go, remembering that a heavy heart hasteneth the day of death, but a merry mind prolongeth life. What cause hast thou, O man, to be pensive and sad; nay, what occasion hast thou not to be exceeding joyful and glad? Thou wantest no kind of delight that may be devised, and therefore it were folly for thee to show thyself otherwise affected, than thou art moved by necessary occasion.  
Two things there are, which kindle the senses, and set their dullness on edge; namely, wine and music: accustom thyself unto them, and thou shalt have both a merry conceiving head, and also a rejoicing heart. Furthermore, if thou have in thy brain any pleasant toys, that may move laughter and sport, hide them not; but get thee abroad among thy companions, and make them partakers of thy delight.  
Esteem not that vain saying of Solomon, which condemneth a man given to laughter, for a fool. For I tell thee, that as reason and communication are proper unto men, even so to take laughter from them, is to make them brutish, and of a beastlike nature.   

3 A prayer against the former vice.  
O Almighty God, which knowest that in our rejoicing there is great danger; as in the highest grass a venomous serpent is soon to be feared: our request unto thy goodness is, that it will please thee to vouchsafe us such measure of true and sincere understanding, as thereby we may attain to that discretion and ripeness of judgement, which is able to teach us the differences of rejoicing, and the perfect use thereof; in such sort, as ourselves may thereby be relieved, and thy most holy name in no respect or condition dishonoured.  
Above all things, most merciful Father, banish as far from us as the East is distant from the West, all counterfeit and damnable rejoicings of the world; whose greatest part and portion is tempered with the leaven of iniquity: the baits whereof, although they be delectable and toothsome; yet the operation, working, and effects of the same are detestable and irksome: yea, damnation dependeth thereupon, and no less destruction than betideth a silly fish, deceived with the fisher's hook; yea, a far greater desolation a thousand fold.  
To thee therefore, o eternal God, we betake ourselves, beseeching thee to pitch about the ruinous cottages of our mortal bodies, the unshakeable walls of thy grace and power, that in prosperity we may rejoice in thee, in adversity be glad in thee, in tribulations triumph in thee; yea, even in life and death comfort ourselves in thee, abandoning all transitory pleasures as mere toys, and turning out of the wicket of our hearts, which ought to be kept fair and clean for thee to dwell in, all kind of foolish rejoicing, either in word, work, or otherwise. Grant this, we beseech thee, for his sake that dearly bought us, jesus Christ thy son our saviour, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
SORROW is of two sorts, good and bad; both which are no less discernible by their effects, than the tree by the fruit. Good sorrow is of such a working, that it bringeth profit with it: and therefore the Apostle having made the Church of Corinth pensive and sad with the Epistle which he sent them, saith plainly that he repenteth not a whit thereof, but rather rejoiceth; and why? because he made them sorry to repentance, this sorrow can do no harm to him that falleth thereinto.  
As for evil sorrow, which commonly offendeth in excess: as it hindereth that which may do good, (for it refuseth the comfort of counsel, and the comfort of prayer) so also it hasteneth that which is evil, even death and the grave: and therefore saith the wise man, Give not thy heart to sorrow, but drive the same from thee. If thou be heavy, keep a mean: if thou be merry, use measure: pray in the one, sing psalms in the other.   

2 The repulse given by measurable sorrowing.  
O Man, what is the cause of this thy so great and excessive rejoicing? Hast thou of late vanquished Satan the devil? Hast thou escaped the pains of hell-fire? Hast thou recovered thy banishment, and come to thy country? Hast thou gotten security by thine election or choice? Peradventure the saying of thy Saviour is out of thy memory, The world shall laugh and rejoice, but you shall be heavy and sad; nevertheless, this your sadness shall be turned into gladness, and pour grief into joy.  
Peradventure also thou hast forgotten the words of thy redeemer, Woe be unto you which now do laugh, for ye shall weep and lament. And Solomon saith, The heart is sorrowful even in laughter, and the end of mirth is heaviness. Furthermore, although it be affirmed by the same prudent king, that a merry heart is the life of the body, yet is not immoderate rejoicing allowed by his words. For thy saviour and redeemer speaketh thus to the contrary, Blessed are they that mourn, for they shall be comforted.  
Remember, O man, the saying of Solomon the wise, That no man knoweth whether he shall deserve to be loved or hated, and why? because all things are kept doubtful & uncertain for the time to come. And therefore, O man, use a measure in thy rejoicing, which is but vain and foolish, because thou canst not say yet thou hast escaped the danger of damnation and hell-fire.  
Is not he judged a mad fellow, which lying in prison with irons upon his legs, hath his head full of jolly robbins, as though he enjoyed the fullness and perfection of true felicity? Even so, if thou shalt set thy mind so much upon mirth, vaine-pleasure, and delight, which may move pastime & laughter, not thinking upon the estate of another life hereafter, I say unto thee, O man, I doubt of thy salvation.  
For a certain note and mark to discern God's servants by, is affliction of body, and tribulation of mind; which thou canst not be counted worthy to partake, unless thou cast away that ill custom & acquaintance, which thou art grown into with immoderate rejoicing, and foolish delight.   

3 A prayer for the former virtue.  
O Almighty, and everliving God, forsomuch as the burden of our sins being heavy and importable, forceth us to groan under the weight thereof, and divers times pricketh us with the good of inward grief, whereby we are beatdowne, and kept under with consuming anguish, and brought almost even to the pits brink of desperation: we beseech thee to power into our hearts but one little drop of thy good and gracious spirit, which may fortify and make us strong against all the enemies of our soul's health; and that we may be sorry and grieved for our misdeeds, but yet (Lord) to our comfort and amendment, not to our overthrow & confusion.  
Moreover, because this frail and wretched life of ours, lieth wide open, like a city without a wall, or as a vineyard without a hedge, to the invasion of many calamities, whereof some touch our own estate, othersome our friends, many our dear children and kindred, not a few our goods and substance, an infinite number our bodily health, which is sundry times shaken with many a sharp surge of sickness: vouchsafe us in respect of these necessary and unavoidable afflictions allotted to this life, a relenting heart, and a grieved mind; knowing that our sins have let in all these, and a thousand miseries more, to increase and aggravate our torment.  
The example of thy son, o merciful father, lamenting the death of Lazarus, and bewailing the ruin of jerusalem, which he prophesied before it came to pass, teacheth us how we should be affected and minded in the execution of thy corrections and chastisements on others, or on ourselves: which being a principal pattern, and so sound in all assays, as a better or more available cannot be thought upon, much less followed, we crave the assistance of thy grace to prevent us in all our actions and attempts, so shall we be sure to be trained unto that sorrow, which to thy Majesty is allowable, & to ourselves most profitable. Hear us sweet Father, and grant our suit, for jesus sake, Amen.      


The fift Section, and 21. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
WHO is able to number the great enormities, which the tongue, a very little member, doth procure? Who can tell how many times double the filthiness and uncleanness is, which lieth thickened and tempered in uncircumcised lips? Who is able to show what great harm and danger is shut up in an undiscreet and foolish mouth?  
The tongue is liberal to lash out idle words largely; the tongue is bawdy, and also boasteth: the first whereof bewrayeth dishonesty, the other arrogancy. The tongue is deceitful, and also slanderous: deceitful in lying, and deceitful in flattering: slanderous in open reviling, and slanderous in privy backbiting. So that now, if men of every idle word proceeding out of their mouth, shall give accounts to God in the day of judgement; how much more straightly of every lying, biting, wounding, wrongful, proud, bawdy, flattering and slanderous word?  
How true is the sentence my brethren, that much babbling cannot be without sin; and a talkative tongue no better than a biting serpent, that a man full of tittle-tattle shall be abhorred, and he that laboureth his lips become hateful? Besides that, if by thy words, o man, thou shalt be justified, and by thy words also condemned; take heed to thy tongue, look well to thy communication.  
Set not light by thy time misspent in vain babbling. A word passeth away, and cannot be called in, if it be once out: the time flitteth away also, and cannot be recovered, if it be once gone. A fool doth not perceive this, and he that hath no understanding, marketh not what he hath lost. I would to God we might be excused for the loss of our time only in idle talk, and busy bibble-babble! But many suffer loss even of their life, by using vain and unnecessary words; and not only that, but rob and spoil their brethren of theirs. Wherefore keep thy tongue, and keep thy life.   

2 The assault given by talkativenes, or much BABBLING.  
O Man, thou hast a treasure, which very few beside thyself do possess; and that is a ready, an eloquent, a smooth, and a sweet utterance. Thou excellest an infinite number of people in the world, in this singular and notable quality. Many preach out of pulpits, many plead at the bar, many go in embassage about their prince's affairs, in whom there ought to be, and is, a quickness and fineness of speech, differing from ordinary use and custom of the multitude. But yet (I speak it to thine own commendation, and to the better loving and liking of thyself) they come not near thee by many degrees.  
And therefore, as thou art endued with a rare ability; so I wish thee to use it to thine own praise & renown. If thou hearest a report, never rehearse it in company, but deliver it readily, enlarge it cunningly, continue it eloquently, and end it orderly. In all thy communication & talk, use many words, and spare not as occasion serveth, to tell two or three untruths, to make thy matter good. If thou be earnest in reasoning against any man, oppress him with multitude of speech, so shalt thou outface him, and constrain him to keep silence.  
A number there be, which hold him wise, that speaketh little; but I count him a fool. For a ready tongue is an argument of a quick wit, and of a well instructed mind. And therefore, unless thou wilt be thought and taken for a dumb idol, use liberty of speech in what company soever it be thy chance to come.   

3 A prayer against the former vice.  
O Fountain of all wisdom, we beseech thee to drop into the rotten and barren stocks of our old withered hearts, the sap of thy holy spirit, whereby we may come to the feeling of ourselves, whom our imperfections have kept long in a trance.  
And because we are charged to speak nothing, but that which may edify, and not offend; the gift of utterance being given us to that intent, and the use of our tongues granted for that purpose: we beseech thy divine goodness to direct our minds, that we may think nothing, but that which is honest and necessary: and to govern our mouths, that we may refrain from all fond and vain babbling; knowing that it is a singular argument of extreme folly, to accustom ourselves to much talkativeness, and superfluous speech.  
Besides this, thy truth teacheth us, that we shall give accounts at the last day, of every idle word proceeding from us: which ought to kindle in us a greater circumspection and carefulness concerning the use of our tongues, that we give them not liberty to lash out what they list, or whatsoever the cogitations of a corrupt heart shall suggest and minister thereunto; remembering what thine Apostle blessed james reporteth thereof, that it is a small member, but yet troublesome, and in deed (as he termeth it) a very world of wickedness.  
Grant unto us, o merciful Father, wisdom and discretion, by whose direction we may order our talk, & speak in due season, with regard of the time, the person, the place, and all other necessary circumstances: that none be offended at our folly, bewrayed in immoderate, excessive, and inordinate babbling, nor forced by our intolerable tattling, to judge us busy-bodies, & so consequently peace-breakers, who are cursed by thine own mouth; as the contrary are blessed. From this enormity, and all other, whereto this sinful flesh of ours is subject, deliver us we beseech thee, o gracious God, for thine infinite mercy sake, which endureth for ever, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
SILENCE is blameless, yea it is praiswoorthie. Good silence forbeareth to brag vainly. Good silence forbeareth to blaspheme boldly. Good silence forbeareth to murmur curstly, and good silence forbeareth to backbite lewdly: then let a vaine-boasting tongue, a bold blaspheming tongue, a cursed murmuring tongue, and a lewd backbiting tongue be silent in us; because it is good in this fourfold silence, to wait for the saving health of our Lord.  
Howbeit, o 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. Speak unto God in confession, against vaine-boasting; that thou mayst have pardon for the time past. Speak unto him in thanksgiving, against murmuring; that thou mayst find the greater favour in the time present. Speak unto him in prayer, against mistrust; that thou mayst obtain glory in the time to come. Confess I say thy misdeeds past, give thanks for things present, and hereafter pray more devoutly and heartily for the joys to come, that God may not be silent from forgiveness, from bountifulness, nor from the performance of his promise.   

2 The repulse given by discreet SILENCE.  
O Man, in speaking much, it may be thou shalt utter that which is good. But what of that, seeing it happeneth oftentimes, that communication well and honestly begun, in continuance may become evil, filthy, and wicked: the holy scripture giving authority hereunto, and saying, Where much babbling is, there must needs be offence.  
I grant, O man, that among innumerable words, and infinite talk, such heed may be taken, that filthy and dishonest speeches may be well enough avoided: but I pray thee tell me, is it possible to use no idle, vain, and unprofitable words, whereof we are forewarned to render an account? Examine thyself, and determine of the matter accordingly. Of thy words thou shalt be justified, and of thy words thou shalt be condemned, saith the scripture. Now judge if thou hadst not need set a hatch before thy tongue, that thou offend not in the same.  
The wise king Solomon reputeth that man discreet, which hideth his knowledge, and maketh no vaunt thereof: contrariwise, he termeth him a fool that is blabbing many things without discretion or judgement. In much babbling, O man, there cannot choose but be great abuse; and the danger of the tongue is so pestilent, that it had need to be prevented by prudence, gravity, and soberness. He that keepeth his mouth, keepeth his life; but who so rashly openeth his lips, destroyeth himself. What a heavy case is this, that destruction should depend upon the tongue; and yet, O man, thou wilt not leave thy vain babbling.  
Who so keepeth his mouth and his tongue, the same keepeth his soul from troubles. In this sentence Solomon commendeth silence, and condemneth much babbling; the one necessary and fruitful, the other needles and hurtful. To conclude, in speaking thou must use a measure; yea sometimes it is good for thee to forbear profitable speeches; according to the example of the Psalmist, I kept silence, yea even from good words.  
It should seem by sundry speeches of the same blessed Prophet David, that by much babbling, which is the peculiar exercise of the tongue, great mischief doth grow. For, not all in vain, he saith thus; I said I will take heed to my ways, that I offend not in my tongue. I will keep my mouth as it were with a bridle. Do thine endeavour, O man, after his example, to temper thy tongue; so shalt thou be sure to be found blameless of that vice, whereof thou art guilty.   

3 A prayer for the former virtue.  
O Wellspring of all virtue, teach us how to frame our speech & communication to the glory of thy name, the benefit of our brethren, & the comfort of our own souls; wishing rather with silence to show some point of wisdom, than by rash talk and much babbling to declare our doltish folly.  
And forsomuch as we are taught by the mouth of Solomon, that a word spoken conveniently, and as just occasion moveth, is like apples of gold with pictures of silver, thereby commending silence unto us, as a property praiseworthy in the prudent, which must be kept as time and place requireth: we most humbly beseech thee, of thy wonted clemency and bountifulness, which never denied or withheld any lawful thing required of faithful suitors, to chalk out before us a ready way to that sober silence, which so often is commended in thy holy word, and so seldom used in the world.  
Lighten our hearts, and by the bright appearing of the sun of knowledge, disperse and drive away from the eyes of our minds, the misty and palpable clouds of ignorance, that we may have our feet set in that right path, which may conduct us unto him, in whom we may learn a most notable and excellent lesson of silence, even Christ jesus thy son, who in all his sufferings, passions, and agonies; in all the villainies, reproaches, and contumelies of his enemies, opened not his mouth, gave not twit for twit, rebuke for rebuke, check for check: but like a sheep before the shearer; or as a lamb led to the slaughter, put up all these injuries, and gave his adversaries not one fowl word.  
In him we see the singular silence, which every Christian is bound in conscience to imitate and follow; though not so exactly, because our Saviour was not attainted with sin, which poison hath infected our bodies and souls; yet proportionably, according to that measure of grace, which we have received from above. Guide us thereunto, o merciful Father, by the illumination of thy spirit, that framing ourselves after the example of thy son, the perfect pattern of all virtue, both moral and intellectual, we may please thine eternal Majesty with our obedience, wherein thou art more delighted, than in any burnt offering, or fuming incense. This and all other necessaries towards the leading of a godly life, grant us for thy mercy sake, Amen.     

The xxij. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
UNCLEANNESS of life, although it spring first of all in the heart, yet it brancheth and shooteth out of every member of the body. For the eyes with wanton looking, the tongue with unchaste talking, the lips with dishonest kissing, the hands with filthy touching, the body with beastly abusing; and finally every limb, with committing wickedness is become unclean, and by that means the whole life of man is a mere muckhill of uncleanness. Wilt thou then learn to reform this offensive mischief?  
Mark what I say, and bear it in mind. First of all labour thou to kill concupiscence, which is a sore and a grievous sin, yea such a sin, that it overgroweth both the inward and outward man, filling them so full of maladies and diseases, that from the sole of the foot to the crown of the head, there is no sound place; concupiscence causeth such an universal infection. A hard matter it is to intermeddle therewith, and to overcome it; nevertheless keep thy body in temperance and soberness, and pray continually, for the spirit of mortification.   

2 The assault given by dishonesty, and uncleanness 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 and hearts delight, even to thy full satisfaction & contentment. What shouldest thou need to fear the forbidding of fornication and adultery in the law? I will tell thee, God showed himself too too severe and unjust, in giving that commandment. For, is it possible to live in such chastity, as is prescribed in scripture? No man, since the creation, hath been so honest and upright of life; but, in consideration of his nature, which is carnal and fleshly, hath been assaulted with concupiscence and lust.  
Art thou more innocent than Lot? He committed incest. Art thou more holy than David? He offended in adultery. Art thou wiser than Solomon? He transgressed with the multitude of his wives and concubines. Art thou stronger than Samson? He was too feeble to encounter with his paramour. So then, thou seest, O man, that these men, being mirrors of the world, for the rareness of their gifts and ornaments, were notwithstanding subdued and overcome with the spirit of iniquity. And therefore make it not a matter of such conscience, to follow the lust of thine eye; and to satisfy the desire of thine heart. doest thou see a fair woman, and art tempted with the view of her beauty? Why serve thy feet, but to convey thy body to the place where she is resident?  
Wherefore hast thou a tongue, but to utter and declare the passions of thy mind? What is the office of thine arms, and why were they given thee by ●●ture, but to embrace thy beloved? The case standing, as it seemeth; thou shalt be guilty of the greater crime, and bewray the more folly, in offering to resist the motions of concupiscence, to the fulfilling whereof thou hast sundry bodily abilities; than in accustoming thyself ordinarily to the same.  
Tut, a point; what is carnal pleasure, but a natural disposition, and inclination bred in us, even in our cradle and infancy? One beast desireth the company of another; so is it among birds, so is it among fishes, so is it among serpents, vermin, and flies. Why then shouldest not thou, O man, which hast all things in subjection under thee, enjoy as large liberty; nay, another manner of privilege?  
As I give thee counsel to follow and content the lusts of thine eyes and heart; so I wish thee to use thy weapon like a man, that if thou be injuriously abused, thou mayst revenge thine own wrongs, without appealing to any magistrate or judge. And if it so fall out, that thou mayst not take vengeance in thine own cause, procure notwithstanding one or other to do that, which thou desirest to have dispatched.  
For, no law is so straight, but it may be mitigated with a gift: no statute so rigorous, but it may be appeased with a bribe: no penalty so great, but there may be means found to pay it. And therefore, the fulfilling of thy mind upon thine enemy, is a felicity above all felicities, and such a thing, as thou must not stick to run through fire and water to bring it to perfection.  
What though thou have carnal knowledge with thousands? What though thy hands have shed much blood? Is it such a heinous matter? Dispensations or pardons may be granted from princes, by friendship and other means: as for the eyes of God, whom a company of profane people, possessed with the spirit of lying, term the searcher of hearts and reins, and the overseer of all men in their trade of dealing: I say he is otherwise occupied in heaven, in the government of his celestial hierarchy, and hath no leisure, neither once vouchsafeth so much to abase himself, as to mark and note the behaviour of men upon earth. And therefore follow my counsel, if thou wouldst be at rest; for than ensueth quietness of mind, when the heart hath his desire.   

3 A prayer against the former vice.  
O Most just judge, and righteous rewarder of iniquity: we beseech thee to have mercy upon us miserable wretches, plunged over head and ears in the puddle of pollution, and by stretching out thy right hand of saving health, to draw us out of the clammy clay of corruption, wherein we stick fast even to our utter ruin and decay, except thou of thy goodness and favour vouchsafe in time to rescue us, and of thy free benevolence set us at liberty, and purify us by the spirit of sanctification; that we may avoid the traps of Satan, and approach to thy holy temple in newness of life and regeneration.  
Give us grace, good Lord, to follow the wholesome admonition of blessed Paul, exhorting us to be so far from fornication and all uncleanness, that it be not so much as once named among us, much less committed: knowing this, and being well assured thereof, as the faithful of their salvation: that no whoremonger, nor unclean person, hath any inheritance in the kingdom of Christ: but shall be excluded and shut out, as judged to have their portion in the lake which burneth with fire and brimstone, which is the second death: the just reward of all such as delight in the works of darkness.  
Hear us, most merciful Father, making our moan unto thee, without whom all the world, and every thing therein contained, is a very sink of uncleanness: and assist us with thine holy spirit, that by the virtue thereof, we may mortify our earthly members: namely, fornication, uncleanness, inordinate affection, filthy fleshliness, evil concupiscence, and whatsoever setteth shoulder against thine holy law, which ought to be our only direction, in leading an holy, honest, chaste, and clean life. This grace, good Lord, and all other graces necessary for our soul's health, we beseech thee to grant us, for our Saviour jesus Christ's sake, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
AN honest and clean life is that, which we commonly call continency. By this chaste continency, or continent chastity, all the defilings of lecherous dishonesty are cleansed, and quite washed away. By this virtue, honest and clean continency, the body is bridled, and kept short from gadding after the deadly delights of the flesh. He that committeth carnal filthiness, offendeth against his own body, spoiling it of a special honour; & disgracing it with reproachful shame; in that he taketh the member of Christ, and maketh it the member of an harlot.  
It is not my meaning only, that we should forbear from a sin so abominable; but also from all pleasure and delight of the flesh. For the holy Ghost will not tarry there, where any uncleanness resteth. Furthermore, that honesty or continency of life, which hunteth after the praise of men, hath no reward at God's hands. And therefore it is needful for us to have a pure and undefiled intent or purpose, whereby our minds may covet to please God, and be able also to cleave fast unto him.  
To cleave fast unto God, is nothing else but to see God; which is granted only to such as be clean hearted. And truly, then is the virtue of continency perfect, when we living together with our neighbours in the unity of faith, keep ourselves from committing sin & wickedness, not for fear of punishment, or for desire of men's commendation; but only for the love, which we bear to God, under whose safeguard we rest: because continency is not able to withstand the mighty and manifold assaults of the tempter, unless it be defended and undershored with his grace.   

2 The repulse given by honesty and cleanness of LIFE.  
O Man, look into the glass of Gods most holy word, and thou shalt see from the beginning to the ending of the same, what terrible threatenings, maledictions, and curses, are thundered out against all unclean persons: contrariwise, what benedictions and blessings are promised to the obedient observers of the law.  
The Lord himself, by the mouth of Moses, saith unto his chosen people the jews; and unto thee, O man: If thou walk in mine ordinances, and keep my commandments (meaning indeed, if thou abhor idolatry, break not my sanctified sabbaths, honour thy superiors, lead an honest & clean life, 〈◊〉 not thy 〈◊〉, which was given thee pure and unpolluted) I will send thee rain in due season, increase of thy land, fruits of thy trees, plentiful threshing, an abundant vintage, quiet dwellings, universal peace, sound sleep, victory over thine enemies; I will be thy God, and thou shalt be my servant.  
On the other part, if thou neglect the keeping of the Lords law, look for none other reward, but the contrary curses to these blessings. And therefore, O man, if thou wilt live in God's favour, and avoid the heat of his wrath, take heed how thou acquaintest thy soul with sin, which stingeth unto death, if it obtain place to enter.  
Not without great cause is uncleanness cried out against in the scripture, and most horrible punishments denounced against it, that thou mightest be terrified, and become fearful to fall into such a foul offence. Do but look upon the cursed waters, which the adulterous woman, in the time of Moses law, was enjoined to drink; whereby her belly most irkesomlie did swell, and her thigh rot, as it hung upon her body; to declare that God is highly displeased with such filthiness.  
An example of his indignation against his peculiar people, thou mayst see in the scripture, & learn to detest all uncleanness, specially that beastliness of the flesh. The Israelites abiding in Sittim, began to commit whoredom with the daughters of Moab; whereupon they grew to be idolaters and image-woorshippers, contrary to that which they were commanded. What followed? Were not all the heads of the people commanded to be hanged against the sun? And were not Zamrie the Israelite, and Cosbie the Madianite, both of them descended of honourable houses, thrust through even in the very committing of carnal lust and uncleanness, with the javelining of Phinées, the son of Eleazar.  
If examples may withdraw thee from doing such wickedness, thou hast store of them in the scripture: if precepts and admonitions, thou canst not so soon open God's book, but thou shalt find plenty for thine instruction and learning. If neither of these can work with thee, but that thou continuest at a stay; O then woe be to thee, O man: for thou art sold over unto sin, and there is little or no hope of thy recovery.  
Consider the words of Saint Paul, and imprint them in thy memory: the same counsel that he gave the Corinthians, I give thee; not to be an idolater, not to be a murmurer, not to be lead by lust, not to be a drunkard; and to conclude, not to be a fornicator, or unclean person. The same Apostle elsewhere, useth words well worthy to be marked and remembered. Know ye not (saith he) that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.  
Hear thou seest, O man, all uncleanness condemned. Thou seest also how the workers of wickedness are rewarded. And therefore, follow the good advise of the same Apostle, to keep thy vessel pure in holiness, and by no means to make thy members the members of an harlot, seeing thy whole body is appointed to be the temple of the holy Ghost, where he will not vouchsafe to dwell, if thou sufferest the same to become filthy and unclean.   

3 A prayer for the former virtue.  
O Father of mercy, and God of all consolation; we most humbly beseech thy divine Majesty, to give us grace to take heed to ourselves, that we exceed not the bounds of honesty, nor keep company with such as are counted dishonest and lewd livers; by whose evil example, all good inclination naturally graffed in us is choked, godly motions pliable to Christian purposes perverted, the whole course of our life corrupted, our virtues blemished, our vices cherished, our bodies abused, our souls defiled, and thy glorious name dishonoured.  
power into us the spirit of chastity, which abounded in joseph; which overflowed in Susan; that being therewith harnessed, as with complete armour, we may gainstand, repel, and award all the blows of temptation, sent from Satan the prince of this world, to assault us, and with sundry subtle and sugared assays to cirumvent, and undermine us, to the end we might, by his malicious means, pollute our vessels with the dregs of filthiness; which thou, o Father, hast commanded us to keep holy and undefiled, for thyself to inhabit and dwell in.  
Mortify every member of us, both inward and outward, with the sword of thy spirit, which is thine eternal word, whereby we may be sanctified, and withdrawn from all kind of affections savouring of uncleanness (than which nothing is more odious and abominable in thy sight) and not like the Scribes and Pharisees, scour and cleanse the outside of the cup or platter, leaving the inside furred as it were with filthiness: but washing and wiping even our very hearts from evil thoughts, our mouths from lewd speech, our eyes from viewing vanity, and all the parts of our bodies from stinking nastines; that being clean within and without, we may in due time approach to thee, o God, and see thee face to face: which grant we beseech thee for his sake, whose blood hath made us clean, even jesus Christ thy beloved son, and our blessed Saviour, Amen.     

The twenty-three. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
LECHERY or unclean life is a mighty prince of the spiritual and invisible Egypt, riding in a chariot or waggon of four wheels: namely, bellie-cheere, fleshly lust, costly bravery, and drowsiness. This waggon is drawn with two horses: the first prosperity of life, the second plenty of all things. These two horses are ruled by two riders: the first lazy idleness, the second faithless carelessness.  
For plenty breedeth idleness, and according to the Scripture, the prosperity of fools is their own destruction; for none other reason doubtless, but because it maketh them secure and reckless: insomuch that when they shall say, Peace, peace, all is well, and there is no dread of danger; then, even than shall they be overtaken with a sudden overthrow. These two riders have no spurs on their heels, nor whips in their hands; n●r any such like thing to drive the horses withal: but in stead of them, they use a canopy to cast a shadow, and a fan to gather wind withal. This canopy is dissimulation, casting a shadow against the scorching heat of cares.  
For it is proper to a soft, tender, nice, and delicate soul, even to dissemble and be ashamed of necessary cares; the parching heat whereof that they may not feel, they hide themselves under the shroud of dissimulation. The fan is frankness or spendall, gathering the wind of flattery. For bawdy and lecherous persons are very frank and free, sparing for no cost, and buying wind for gold at the ears of flatterers. This boiling lust of lechery riseth of a wicked and lewd cause; and truly, unless it be presently quenched and quailed, it will suddenly oversway all the body, set it on fire, and burn it. At the first it tickleth the flesh a little with touching; afterwards it poisoneth the mind with filthy delight; & last of all, by consenting to sin, and willingness to work wickedness, both body and soul are subdued and overcome.   

2 The assault given by filthy LECHERY.  
O Man, never cast this stumbling-block before thy conscience, that lechery is a deadly sin, and deserveth damnation. Why mayest thou not without any remorse or care, use thine own body to thy heart's delight? Such pleasures as are ordained for thee to possess and enjoy, it is reason thou shouldest, without let or hindrance, have them in fruition. Hast thou opportunity of time, and due season to serve thy desires? Take it then, & neglect not such convenient offers. For time passeth, and it happeneth in an hour, that happeneth not in seven year.  
The eye must be satisfied with seeing, the ear with hearing, the tongue with talking, the lips with kissing, the arms with embracing, and other parts of the body must have their due recreation; otherwise, unquietness will ensue to the disturbance of the very heart, with melancholy & madness. Many have been busy to bridle their lusts and fleshly affections; but they have been glad to give over their enterprise. For the concupiscences of the heart are wild bears to bind, and fierce monsters that refuse to be tamed.  
That which is natural in thee, O man, and not dishonest, seek not by sinister means to suppress; and take this lesson for thy learning, that to undertake the mastering of such motions as are bred in thy bones, and will never be rooted out of thy flesh, is to wrestle with the wind, and to cast water into the sea. Again, be persuaded by counsel and reason, if thou be wise and prudent. For the lust of body is neither to be discommended, nor yet condemned; though some both rashly and falsely lash out lies, saying, that it is a sin which shutteth thee out of heaven. That can not be so. For can any creature see further into the nature of things, than the creator himself? But the creator himself would not prohibit or forbidden thee, O man, the pleasure of the flesh in carnal copulation, which a company of dizzards call the sin of lechery, when in deed it is no sin; because it beginneth with love, and endeth with repentance: and therefore why should any one beside him, attempt to persuade, or exhort thee to the contrary?  
It is certain, that God denied not that delight unto thee, because he gave no express commandment to forbear it: and he allowed it, because he suffered the same to be enjoyed beforetime, even in the beginning: he permitted and misliked it not, but rather thought it very needful and convenient, that man should have his peculiar delectation with his woman, as well as other creatures in their proper kind; or else he would not have made them he and she in the general creation.  
And therefore, O man, esteem it no matter of conscience to use thy body to pleasure, and to satisfy thy flesh, when it is kindled and set on fire with the concupiscence and lust of that which it liketh and loveth. For to do otherwise, breedeth a pensiveness and molestation of mind, and a disquieting of every member.   

3 A prayer against the former vice.  
O Almighty God; we, even we, who a long time have sat in the seat of sinners, followed the trace which we found fore-troden, and set ourselves awork in doing divers things utterly against the law of thy commandments, do here humble and throw down ourselves, vile dust, ashes, and woormes-meate, at the footstool of thy mercyseat, beseeching thee to pardon all our misdeeds and follies past, at the greatness and grievousness whereof, we quake and tremble; to banish them out of the borders of our hearts, where they have harboured long, and to put new tenants in possession, even clean thoughts, holy talk, honest deeds, and whatsoever else may stand with the credit of Christianity.  
O Lord, give us not over to the lusts of the flesh, lest through frailty and want of grace, we commit sin with greediness, and so denying thee in our lives, whom we profess with our lips, heap upon our own heads hell and condemnation. Let not lechery keep us in bondage, o let not so ugly and deadly a sin reign in our mortal bodies, let it not take root in us, o let it not bloom and blossom in our earthly members, lest we burgeoning and growing like rank weeds, bring forth in fine the fruits of endless confusion.  
A detestable vice it is, o Lord, we know right well; the dangers thereupon depending are deadly, the miseries lamentable, the temporal plagues irksome, the eternal torments unsufferable, all which considered, with the dread of thy judgement, oftentimes executed with sudden vengeance; shall we be so graceless, as to make our body's brothell-houses of Satan, cages of unclean birds, nests of venomous serpents, and indeed very dens of devils? O God forbidden! Deliver us, sweet Lord, from this desperate downfall, hold us up with thy hand, that we stumble not, and at all assays assist us with thy spirit, that thereby as with a sharp scythe, we cutting in pieces that poisonful scorpion lechery, may not fear her sting any more, which woundeth unto death. From this sin, and all sins noisome to our souls and bodies, set us free for thy mercy sake, o almighty GOD, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
Unspotted CHASTITY is the only jewel, which in this mortal life representeth unto us a certain state of eternal glory. Unspotted chastity is the only thing, which at the solemnities of marriage setteth before us a form of that blessed country, where we shall not marry, nor be married: giving us in this our earthly booth a proof of that same celestial conversation, which we shall lead in the life to come with the Saints.  
This vessel which we bear about is brickle, frail, and many times in danger: howbeit chastity keepeth and preserveth it for sanctification, yea like most sweet smelling balm it perfumeth our carcases, making them trim and savoury, as if they were seasoned with the purest spice.  
Unspotted chastity bridleth the senses, and snaffleth the limbs, lest otherwise they might soak in idleness and ease, run a rioting after lewd desires, and become rank and rotten with the pleasures of the flesh. But yet for all this, chastity, how beautiful & amiable so ever it seem in show, is nothing worth, without charity: it is of no value, of no price, of no estimation, void of credit, merit, & desert. And no marvel. For without charity what good thing can be undertaken, had, or obtained? Faith: yea but that availeth little, though it move mountains. Knowledge: yea but that profiteth little, though it speak with the tongues of men and angels. martyrdom: yea but that helpeth little, though I offer my body to be burned. Chastity void of charity, is a lamp lacking oil. Take away oil, & the lamp is not lightsome: take away charity, and chastity is not delightsome.   

2 The repulse given by unspotted CHASTITY.  
O Man, I would not have thee ignorant what thy reward shall be after this life. For if thou livest chastely and holily, thy joy and happiness shall be everlasting: if dishonestly and wickedly, thou shalt have thy portion in eternal torments of hell-fire. Furthermore, it is meet also, O man, that thou endeavour to live the more chastely, because thou canst not tell how soon the acceptable time of grace and repentance will pass away.  
And although God in the beginning of the world, made man and woman, to keep company, and the one to take pleasure of the other, yet thereby it was not his godly meaning to approve or allow licentiousness of life, but rather to establish and confirm matrimony upon earth, that such as had not the gift of virginity and chastity, might with safety of conscience presume upon that present remedy of marriage, which the Lord in his own person ordained & established.  
As for the filthy sin of lechery, fornication, or adultery, none may be so bold as to commit them, for fear of peril following here upon. And that it is no sight sin to defile thine own body, learn by the words of the Apostle. for doest thou not mark, O man; or doest thou take that for a vain toy, which S. Paul speaketh to leacherers, & lustres of strange flesh? Fly fornication my brethren (saith he:) for every sin which a man committeth, is without the body, but he that playeth the fornicator; offendeth against his own body.  
If thou esteemest this for a thing of nought, listen unto that which will make thee lament and weep, if thou hast any drop of grace in thy heart or entrails; Neither adulterers, nor fornicators, nor abusers of themselves with mankind, shall inherit the kingdom of God. Again, the same Apostle setting down a rabble of fleshly works, doth not omit this filthy vice, and concludeth as before saying: The works of the flesh are adultery, fornication, uncleanness, wantonness, wrath, strife, envying, murders, gluttony, drunkenness, and such like; of the which I told you before, & tell you now again, that even they, which do such things, shall not inherit the kingdom of God.  
And yet further in this matter, he spareth not to express his mind elsewhere, saying: As for fornication and all uncleanness, let it not be once named among you, as it becometh Saints; neither filthiness, neither foolish talking, neither jesting, which are not comely. And why? Because no whoremonger, neither unclean person, etc. hath any inheritance in the kingdom of Christ, and of God.  
To conclude therefore, I put thee in memory of the sentence of S. john, describing the holy city of God, new jerusalem, and the glory of the same, into the which he affirmeth flatly, nothing that is unclean shall enter: for without shall be dogs, enchanters, whoremongers, murderers, idolaters, liars, and such like.  
By these contraries, O man, and their reward, thou mayst judge what a precious thing it is to keep thy body chaste, to live honestly, soberly, and acceptably before God and men, that thy walking may be after the example of Christ jesus thy saviour, whom if thou imitate and follow with unfeigned affection, thou canst not do amiss.   

3 A prayer for the former virtue.  
O Eternal GOD, Father of our Lord jesus Christ, who by the mouth of thy son our Saviour jesus Christ, hast told us of three kinds of chastity: the first naturally engraffed, the second artificially procured, and the third celestially obtained; each one whereof shooteth at a certain mark, is undertaken for a special end, and riseth of some material cause; as of infirmity, necessary policy, and desire to serve thee with free liberty; which is a very beneficial kind of chastity, drawing with it the complete and full duty of Christianity; we crave of thy gracious goodness the entire practice & perfect use of the last, holding ourselves content with the bare knowledge of the second and the first.  
Also most merciful Father, because this is the chastity, which proceedeth from thy divine influence (in comparison whereof, the two former are but flourishes as it were and shadows) which many of thy Saints have embraced for the kingdom of heavens sake, that being furthest off from all transitory concupiscences, of seeing, hearing, smelling, tasting, and feeling, they might be the nearer to true & eternal felicity, which is then most likely to be obtained, when we renounce the world, and all trifling vanities.  
Therefore, even therefore, o Lord, even for the participation of thy kingdom, and the joys thereof, whereat thy Saints have directed their lives, by the just line and level of unspotted chastity, keeping their vessels pure and sanctified for the honourable service whereto they are appointed: we crave at thy hands the self-same ornament and rich ouch of innocency, the self-same jewel of spotless virginity, the self-same tablet of true temperance: that treading the trace which they trod, and not mistaking our aim given us by their good examples, we may obtain the reward of our chastity; even the white silver-like glistering robes of Saints and angels, with them to live everlastingly and world without end, in the heaven of heavens, whereto he bring us speedily, that bought us dearly, Amen.     

The xxiv. Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
whoredom of the heart, or inward fornication is nothing else but concupiscence, which busieth the mind with unlawful desires, and poisoneth all the limbs of the body with venomous baits. Hereof springeth itching of the ears, wanton winking with the eyes, pleasant smelling with the nose, delicate and curious tasting with the tongue; finally, a marvelous niceness of all the senses, wherewith the whole man being at length overgrown, is no more a vessel of sanctification, but rather a tumbril of all abomination.  
That this whoredom, though it be privy; and this fornication, though it be secret; is odious in the sight of God, and flatly. forbidden: hearken, o man, to the wisdom of the holy Ghost, & learn how dangerous an infection it is. S. james saith, that God tempteth no man to wickedness, but it is the work of concupiscence, which bringeth forth sin, and sin when it is ripe, engendereth death. So that in respect of God's justice and righteousness, between inward fornication and outward, there is no difference touching the punishment; albeit in the eyes of man the odds is far unlike.  
And therefore in consideration of the danger depending thereupon, and foreseen by the wisdom of God, thou art thus taught out of God's book, not to gaze on a maid, lest thou be alured to lust after that, which is precious in her: not to look narrowly upon a woman's beauty, lest thou be enticed to wantonness and dalliance, when love is once kindled, and flameth like a fire. To conclude, abhor this sin, o man, so much the more, because Christ himself hath avouched, that Whosoever lusteth after a woman, to work wantonness, & commit folly with her, hath played the adulterer in his heart, and by that means is fallen into the gilt of fornication.   

2 The assault given by inward fornication, or whoredom of the heart.  
O Man, if thou hast any light of reason, any spark of judgement & understanding, tell me this in conscience and truth; if he that consenteth to lust in his heart, and committeth not the actual deed of concupiscence, offend in such sort as to deserve damnation? I think no, and I will avouch no less than I speak. For, why should he that conceiveth a thing in his mind, and putteth neither hand nor foot to the accomplishment of the same, be judged an offender. All law is against it, all equity disalloweth it, conscience misliketh it, and justice will not agree unto it.  
If thou see a fair house, a beautiful woman, a fruitful vineyard, a pleasant garden, and wishest in thine heart to have real possession, not giving the attempt by any outward action apparent to the eye of shine inward lust, who shall be so bold as to come forth, and accuse thee of offence? If thou canst be charged with no misdeed, why shouldest thou be counted guilty? if void of crime, why condemned?  
Follow my counsel therefore in this manner and form as I set it before thee. doest thou see her whom thine eye highly pleaseth? Is she a Gentlewoman, is she so many degrees above thy base estate, that all and the only delight which thou art like to have by her, is in viewing her amiableness? Well, content thee therewith, and feed thy fancy with a firm and fast fixed conceit of her favour; let her be deeply imprinted in thy thought and cogitation, and suppose thou hast by her as much pleasure and voluptuousness, as by a meaner woman.  
For, where action is hindered by occasion of some circumstance, there cogitation may have liberty to run at random.  
And though the members of thy body, by instrumental touching may not be admitted to do their office; yet it shall be free for thee to feed thy wanton eye, to suffice thy ticklish fancy and unbridled lust. Spare not so to do, for it is no offence; the secrets of thy soul are known to none but thyself, and therefore none being able to accuse thee, thou shalt need none to excuse thee.   

3 A prayer against the former vice.  
O Almighty and eternal God, forsomuch as we are led by the privy and unspied desires of our corrupt hearts, into many an outrageous and ugly sin; nay rather flung headlong into full seas of most accursed crimes: for that they are the sparkles, whereby the flames of many a foul abuse are kindled, which also gathering force by degrees, must needs in time violently burn, according to the wise sentence of Solomon, that no man can carry fire in his bosom, & his clothes unsindged; nor go upon hot coals, and his feet unblistered: therefore we beseech thee, guard us about with thy grace, against this spreading poison.  
O suffer not the souls of thy servants to become sinks of unclean lusts, by whose noisomeness whatsoever portion of thy spirit we possess is quenched, and all goodness utterly consumed. Let not us, whom thou hast vouchsafed to partake the fruits of thy dearly beloved sons death and passion, serve like slaves under the banner of the flesh. For what an intolerable apostasy and revolting were that, to forswear and renounce the truth of the promise, which we made to thee in our baptism; that we would forsake the devil, the world, the flesh, with all the pomps, vanities, and abominations of the same? Out alas! better had it been for us never to have been borne, than to be convinced and found guilty of such an unpardonable trespass.  
And therefore Lord, for that love sake, wherewith thou so lovedst us, being thine enemies, that thou gavest thine only begotten son to die for our justification; for that loves sake keep us in the due execution of thy will, in obedience to thy law, in reverence and dread of thy commandments, in love of thy mercy, in fear of thy judgements, and finally in mindfulness of death: so shall we be sure, not only to mortify and kill all the lusts of uncleanness, but also to walk before thee with a pure heart; which grace, o God, grant us, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
WILT thou learn, o man, what inward chastity and cleanness of heart is; then consider the contrary, that by the vileness of the one, thou mayst learn the excellency of the other. It is naturally graffed in every reasonable creature, to fancy the best things, and still to covet more, though he have enough: yea, suppose that whatsoever he hath, be pure and good; yet so ravenous are his desires, and so insatiable his heart, that he thinketh better of other men's, than his own. For doubtless it is a thing unpossible, to tedder & tie in concupiscence, or to appoint it much or little, till it be satisfied, till it be filled, till it have got wherewith to be contented. As for example. He that hath a fair wife, wisheth a fairer in his heart, and is bewitched with a wanton eye. He that goeth gorgeous and gay, setteth his mind upon costlier and braver attire. He that swimmeth in wealth, hunteth after more, repining at him that is richer. The money-monger will never say, I have enough. The whoremonger will never say, I have enough. The blood-thirsty murderer will never say, I have enough. The ambitious vainglorious man will never say, I have enough: and so of the rest.  
What is the cause of this insatiablenes, which hath no end, which hath no bottom? Even an unclean heart, a corrupt heart, a defiled heart, an unchaste heart, which runneth a whoring after other men's goods, & will in no wise be content with his own. A clean & pure heart is the dwelling-house of Christ. In such a heart reason is so far from error, that it agreeth with man's will. For man's will loveth such a reason, and such a reason man's will. Let thy will be void of uncleanness, because right reason alloweth such a will.  
cleanness of heart causeth quietness of conscience. For if the heart be chaste, the conscience is not troubled; because such chastity and cleanness is a mortifying of the earthly members, a taming, a bringing down, and a keeping under of corrupt affections, which are the torches that set the tow of evil deeds on fire. To the clean hearted, blessedness is promised; to the unclean hearted, cursedness is threatened: the one shall dwell in the Lord's tabernacle; the other in the devils dungeon: the one shall rest in God's holy hill; the other in the valley of death: the one shall live with the Lamb everlastingly; because they are chaste virgins: the other with the Goat (Satan I mean) because they are rank harlots.   

2 The repulse given by inward CHASTITY, or undefilednes of heart.  
O Man, thou art a grievous offender, if thou keep not the chastity and virginity of thy soul. For mark what the author of perfection, innocency, and cleanness uttereth in the Gospel; Whosoever (saith he) looketh upon a woman to lust after her, he hath committed fornication with her already in his heart.  
To the contrary whereof, that patiented man job hath this speech; I have made a covenant with mine eyes, that I should not so much as think upon a woman. For how great a portion shall I have of God from above, and what inheritance of the almighty from on high? Is not destruction prepared for the wicked, and some strange thing for the workers of iniquity?  
Furthermore, if there were not deadly danger, even in concupiscence of the eye and the heart, it is not like that he would have burst out with vehemency into these speeches; If mine heart hath walked after mine eyes, if it hath been deceived by a woman, or if I have laid wait at my neighbour's door, then let my wife grind unto another man, and let other men lie with her.  
It is good for thee therefore to have the petition of the Prophet David always fresh in memory: O Lord turn away mine eyes, that they behold not vanity. Embrace the wholesome counsel of wise Solomon, Lust not after a woman's beauty in thine heart, lest thou be taken with her fair looks.  
Moreover, if it were not so, that the very thought of consenting to wickedness did not displease the Lord thy Creator, this sentence of the Prophet isaiah had never been uttered; Away with the evil and wickedness of your thoughts from my sight. Again in the Gospel, the Lord useth these words to the pharisees; why do ye think evil in your hearts? Neither would the blessed Apostle S. Paul have spoken in this manner; Their thoughts accusing or excusing one another, at the day when God shall judge the secrets of men, according to my Gospel.  
Among many vices, which jesus the son of Sirach reciteth, exhorting us therewithal to be ashamed of them, he omitteth not looking upon another man's wife, using many trifling words with a maiden, or standing by her bedside; because they be as it were ladders to climb up to greater mischiefs, and therefore ought most advisedly to be shunned.  
To knit up my meaning in brevity, O man, I would have thee walk after the example of Christ in holiness and innocency, not deluding thine own soul with any false and lying persuasion of the devils suggesting; as though it were the actual deed, which displeased God's majesty, and that thy thoughts and cogitations are not to be called to a reckoning.  
I tell thee, O man, that as the sun over-looketh all things with his clearness; so the Lord seeth into the very secrets of thy heart. No thought may escape him, no imagination be hidden from him, no word be unknown to him, neither any deed, though never so closely wrought, fly from before his face.  
How then canst thou deceive him, who will not be deceived? Or how darest thou conceive, that thou hast shifts to overshoote the Lord, before whom thy heart and reins stand stark naked and discovered? Beware therefore, O man, of inward lusting; for even thereby thou fallest into the transgression of the law, and (if God's mercy do not reform thee) standest in state of damnation.   

3 A prayer for the former virtue.  
O Almighty & everlasting God, we fall on our faces at the feet of thy Majesty, before whom our hearts are as bright as glass, so that thou seest even the smallest spot & stain of the same, much more the great blemishes, which are not to be hidden; beseeching thee, that whereas we have started like broken bows, from the fealty whereto we swore; and have most lewdly and loosely followed the liberty of our lusts, committing against thee such sin and iniquity, as thy blessed Apostle S. Paul admonished us ought not once to be named among us; to pardon that is past, and to accept our present humiliation and repentance, in token of a full purpose to lead a godly and reformed life hereafter.  
Which that we may the better do, for that of ourselves we cannot so much as conceive one good thought; much less utter one good word, or exercise one good deed; we crave at thy bountiful hands an utter rooting out and supplanting of all concupiscence in us, whereby we are drawn to sin, as it were with cart-ropes, and entangled therein as flies in a spider's cobweb. O kill all uncleanness in us, quench it quite, put out the heat thereof utterly by the working of thy spirit; that being purged within from all pollution & filthiness, we may become new creatures, addicted to the true service of thee, and enamoured with the glory of thy name.  
Sow in us most plentifully the seed of a clean heart, which may foster and cherish with the heat thereof godly & Christian thoughts, holy & honest affections, pure and undefiled consultations, that the fountain and wellhead of our nature being void of uncleanness, all the appurtenances of the same may be clean and unstained: remembering the saying of Christ our Saviour, that nothing defileth a man, but that which breaketh out of a man; meaning the heart, which is a treasury of things good and bad. This grace, and all other graces necessary, bestow upon us for thine infinite mercy sake, o almighty and everlasting God, Amen.     

The xxv. and last Combat.  


1 S. BARNARD'S golden sentence of the vice ensuing.  
TO love this world is a double madness; first, because it is variable and deceitful: secondly, because it is but the place of our pilgrimage. This world passeth away, and the glory of the same dieth in a moment: therefore to love this present world is a variety 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 spark of fire, which is quickly quenched and turned to ashes, and therefore to love this world, or the pomps thereof, is a wonderful folly.  
Consider thine own state, o man, the miseries thereupon depending, and the uncertainty of thy best joys, the shortness of thy life, and the unknown coming of death: consider these things well and throughlie, so shalt thou soon see in what a frenzy he is that loveth the world. Tell me, I pray thee o man, what is become of all the lovers of this world that lived in former ages? There is nothing left of them but dust, ashes, and worms meat. Weigh well what they have been, and what they are, even men as thou art. They have eaten and drunk, they have laughed and made merry, they have enjoyed all the pleasures of this world, they have spent their lifetime in peace and heartsease, but what is befallen them now?  
Are they not gone to their long home, even their grave, in the very twinkling of an eye, waiting for a second doom, much more terrible by a thousand degrees, than this temporal judgement, that hath passed upon them? What doth vainglory avail, flitting joys profit, worldly pomp warrant, fleshly pleasure, delight, deceitful riches help, great kindred comfort in such a case; albeit these are the special things for whose sake men love this present world? After laughing, comes lamenting; after pleasure, pain; after prosperity, misery, after delights, torments: if not in this life, yet in the life to come. And therefore what wise man would love the world, unless he will needs be at defiance with God, & lose his own soul?   

2 The assault given by the love of this present WORLD.  
O Man, cast thy roving eyes round about thee, and take a view of this present world, whereof thou hast the lordship & dominion. Look before thee, behind thee, above thee, beneath thee, to the right hand, and to the left; and tell me in truth and conscience, if any thing can be more beautiful, more comely, more handsome, more lovely, or more delectable, than that which we see daily before our face in this life?  
O how wonderful is the glory of heaven, in the pleasant air, in the light of the Sun, in the increasing & diminishing of the Moon, in the variety, course, and order of the stars? O how comfortable is the earth, with flowers of the field and garden, fruits of orchards, pleasantness of meadows, and fresh rivers, plentifulness of corn, and all kind of grain, fruitful vines garnished with leaves and clusters of grapes, woods casting cool shadows from green trees; sundry kinds of creatures serving thy use, as horses for riding, kine for milking, hounds for hunting, spaniels for hawking, oxen for ploughing, asses and mules for burden, hearts and hinds of the forest, pheasants and peacocks, goodly birds to behold: houses hung about with clothes of arras, wrought roofs, painted walls and ceilings, ivory beds, coverlets of silk and needle work, sheeets of the finest linen, pillows of the softest down: great choice of sweet music, upon the organs, the regals, the recorder, the virginals, the timbrel, the cittern, the vials, the cornets, the lute, the harp, and sundry sorts of tunable instruments, yielding most heavenly harmony: marvelous fair, beautiful, gallant, and personable women, having faces, foreheads, and kickshaws like glistering glass, eyes and cheeks most comely and amorous, lips and chins dainty & delicate, noses and tongues worth abundance of treasure, necks and breasts adorned with chains and ou●hes, wrists and fingers decked with bracelets and rings set about with pearls and precious stones, besides the inestimable pleasures of their neat and fine bodies?  
I cannot reckon up the rich ornaments, and variable recreations of this present world, which thou enjoyest, O man, after thine own desire, living like an Angel in the midst of Paradise, or rather a God in all felicity and happiness. 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 mayst be comforted: for if thou die, there is none of thy pomp will follow thee, but thou must leave all behind thee.  
This is the place where thou must build, plant, set, sow, graff, mow, reap, thrash, grind, bake, brew, eat, drink, and make merry; which I would with thee daily to do. For after this life, there is none other to be looked for; and how long thou shalt live, thou canst not tell: according therefore to the dominion & lordship which thou hast over all creatures, command them to serve thee every one in their degree, quality, and nature.  
It is a grief to thee, O man, to lose that which thou lovest. Hast thou a jewel of inestimable value, and exquisite workmanship? It will grieve thy heart to part from it, either at thy friends importunate begging, or at thy foes rigorous and violent wresting. Hast thou a horse trained up for thine own saddle and proper riding? Thou wilt be loath to lend him, lest he miscarry, and so thou suffer loss.  
If thy heart be so fastened upon one private thing, as a jewel, a horse, a ring, a dog (for sometimes thy fancy will be fixed thereupon) that it is a sore vexation and anguish of mind to be dispossessed of them, since they are thy joy and delight; than it standeth with reason, that the whole world, with all the furniture of the same, being in thy possession, and winning thine inward affections and outward senses unto them, would utterly kill and take thy life from thee, if thou shouldest but a short time be forced to take trial of such a crooked chance.  
And therefore love the world, and the pleasures of the same; for by them thou must be defended from all misfortunes. It is thy pavilion, thy tent, thy taberuacle; and it is that necessary provision, wherewith thou art to be maintained in the state of prosperity.   

3 A prayer against the former vice.  
O Almighty God, the giver of all goodness, from whom, as from a full sea, plentiful redemption doth flow and gush out most streminglie; we beseech thee to bow down thine eyes, and to behold us thy children, living among a viperous generation of atheists, epicures, infidels, and I wots not what workers of iniquity, whose whole delight is in this world, and the transitory vanities of the same: o give us grace to esteem of it, as it deserveth, yea so basely and homely to repute of it, as of very dirt and dung; if for none other cause but only this, which is a cause of causes; namely, for that it is set upon mischief and wickedness, given to unrighteousness and maliciousness; but chiefly, for that it is at enmity and strife with thee. Thine Apostle james hath taught us, that to be in amity and league with the world, to love it, to delight and take pleasure in it, is to be at defiance with thee, o Lord God almighty, to hate thee, to contemn and despise thee. And S. john hath told us, that the world knoweth thee not, nor the true light Christ jesus thy son, whom thou sentest with saving health into the same, but persecuted the king of glory, even to the shameful death of the cross. Besides this, we know that it is accursed for our sakes, since our parents Adam & Eve fell from the state of innocency, and committed sin through pride of mind, which is delivered and made over unto us by tradition.  
Moreover, we are taught that the fashion, the beauty, the love and glory of this world vanisheth, and all the pleasures of the same perish. We have learned that it is to be consumed and burnt to ashes with fire, and that all the riches, treasures, pomp, pride, renown, and whatsoever else it containeth, shall be converted and turned into nothing. Alas then for pity, that we, whom thou, o Lord, hast crowned with excellency above all creatures, should rejoice in a thing of nought, should dote and be fond over a thing that shall be wasted in the twinkling of an eye, should set our minds on that, which is cursed for sin, which is a friend to iniquity, a foe to innocency, and to conclude, a flat enemy to God.  
Out alas that we should love that which hateth God and his son 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 lay his head. O monstrous unkindness of the creature to the creator! o unnatural dealing! o tiger like cruelty retalied for such lamblike lowliness! Grant us better grace, most merciful father, and suffer not sathan to cast so thick and dark a mist of blindness before our eyes, that thereby we should be alured to love the world; but rather arm us with faith whereby we may overcome the world, and triumph over the same in victory, through jesus Christ our Lord, Amen.    


1 S. BARNARD'S golden sentence of the virtue following.  
THE contempt of this world, o man, if it were common, as it is but rare, would be a means to draw thee unto God, and to a longing for the life to come. Thine own miserable and helpless estate in this vale of wretchedness, were enough to bring thee to an utter misliking and despising of this world. For what art thou, o man? no more than a man, yea a bare and naked man, a poor 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 living but a while, and therefore fraught with fear, stuffed with misery, and wrapped in woe; yea, many and many woes, woes of body, woes of mind, woes in sleeping, woes in waking, woes on all sides, which way soever thou lookest, and castest thy tooting eyes.  
How then canst thou find in thy heart, o man, to love the world; and not rather to hate and have it in contempt, knowing that it is the furnace where all these afflictions are forged? Thou art one of Adam's sons, descended of his loins, borne in sin, brought up in wickedness; and therefore thou canst not live in this world without labour, without sorrow, without anguish, without misfortune, and infinite casualties day by day ebbing and flowing, whereunto thou art so much the more subject, because thou lovest the world, which thou oughtest to contemn, and utterly mislike. Again, in loving the world, thou art in league with sin, and in fee with death. Why then wilt thou love the world? why wilt thou desire his friendship? why wilt thou hunt after the delight of the same? the longer thou livest in it, the grievouser is thy transgression, the heinouser thy wickedness, the more in number thine offences. Love this world the less, and sin the less: contemn this world the more, and rise to righteousness the more: for the kill of the one, is the quickening of the other. Set not thy mind, o man, upon this present wicked world, nor the vain pomps and transitory trishtrash of the same; for it shall wax old as a garment, and all the beautiful bravery thereof shall vade like a blossom.  
Look aloft, o man, to jerusalem the city of the great king, who will satisfy thee with the finest flower of wheat, and cherish thee with comfortable streams of running rivers. There is no measure nor weight, there is no scale nor balance, there are no bounds nor marks; but plenty and abundance, fullness and store, freedom and liberty. There is no fear nor trembling, because God hath established peace in his kingdom; no enemy entereth in, no friend goeth out of that city: there are no temptations; there are no troublesome thoughts; because he that is always one, and never changeth, hath set every thing in a steadfast and invariable order. There is no power of tempting, no cause of disquieting, no ableness of hurting, no doing against gods holy will, and no transgressing; but happy peace, and peaceable happiness; perfect pleasure, and pleasant perfectness; one will in God and us, so that whatsoever pleaseth him, the same pleaseth us. There is clear light, which we shall behold with clear eyes. There is the sovereign good, even the treasure of treasures, which we shall not only see, but also enjoy, I mean life everlasting, which is the fullness of time, the length of days, yea, the true day, which knoweth no sun setting, the high noontide, the abundance of perfect glory, everlasting truth, and true everlastingness.  
The continuance of that city hath no end, the brightness of that city hath no dimness, no decay. The fullness of the joys of that city hath no loathsomeness. O true midday, o glistering light, o clear sunshine, o driver away of dark shadows, o drier up of fens and marshes, o cleanser of noisomeness and stinks! O temperate springtide, o beautiful summer, o plentiful harvest, o calm and quiet winter, o safe dwelling, paradise I mean: o sweet food of life, God almighty! Long o man with a godly longing after these everlasting joys laid up in heaven, where thou shalt see God face to face, who is the light of the enlightened, the rest of the exercised, the country of the sore traveled, the life of the living, and the crown of conquerors.   

2 The repulse given by the contempt of this present world, and the love of the world to come.  
O Man, if the things which thou seest under heaven so much delight thee; if a very prison and gail seem so beautiful in thine eyes: what affections should the country of countries, the city of cities, and mansion of mansions breed in thy heart? If strangers and foreigners are in love with such vanties, how precious are those things which children & heirs shall possess, even to their full contentment? If mortal and miserable men are so enriched in this life, how shall immortal and blessed saints be rewarded in the life to come?  
Wherefore I counsel thee, O man, to shake off from thee the love of this present world, wherein no reasonable creature is so borne, that he should not die, and take unto thee in place thereof the love of the world to come, where all are so revived and quickened, that they cannot die again: where no adversity troubleth, no necessity pricketh, no molestation vexeth, but eternal rejoicing reigneth.  
But thou wilt ask me, what else should be there, but continuance and everlastingness of such and so great blessedness? I can not answer thee otherwise than thus, that what good thing soever is, there it is to be found: and what evil thing soever is, there it is not to be found.  
Thou wilt yet ask me further what good thing that is? I tell thee, O man, it is needles to ask. The Prophet isaiah, and the Apostle Paul teach thee in few words, saying: The eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him.  
Zealous David, guarded about with all the glory, pomp, and riches of this present world, gasped and groaned after this felicity, when he said: What have I in heaven but thee? and there is nothing upon earth that I desire in comparison of thee. God is the strength of my heart, and he is my portion for ever. The same good King David, in the abundance of his sumptuous banqueting dishes, and costly fare, useth these words; I will behold thy face in righteousness, and when I awake, I shall be satisfied with thine image.  
Again, My soul thirsteth for God, even for the living God: when shall I come and appear before the presence of God? And yet again, How are the days of my pilgrimage prolonged? How long shall I dwell on earth? But Paul much better, I desire to be loosed, to be set at liberty, to die, and to departed cut of this world, that I may be with Christ.  
By which godly men's examples, written for thine instruction, O man, that thou mightest increase in knowledge, and express the points of thy holy calling; I would wish thee to be schooled, to be weary of this world, to loathe the vanities of the same, to esteem the pleasures thereof as smoke, which vanisheth with the least blast of wind that doth blow: to repute of riches, honours, dignities, offices, promotions, lands, possessions, beauty, favour, eloquence, wisdom, policy, strength, manhood, valiantness, kindred, affinity, lineage, pedigree, parentage, and whatsoever else may be named as they are; even mere vanities, according to the sentence of the preacher, who beheld and considered all things under the sun, and lo, all was vanity, vanity of vanities, and nothing but vanity.  
The counsel of blessed Paul offereth itself in convenient place to be embraced, who no doubt had a perfect view of the vanities reigning in this world; vanity in eating and drinking, vanity in speaking and thinking, vanity in writing and inventing, vanity in apparel and clothing, vanity in buying and selling; vanity in heart, vanity in tongue, vanity at home, vanity abroad, vanity on sea, vanity on land, vanity in most, vanity in least, vanity in rich, vanity in poor, vanity in wise, vanity in fools, vanity in strong, vanity in weak, vanity in fair, vanity in foul; finally, nothing but vanity vanity, which way soever a man casteth his eyes, up or down, on this side or that side, behind, before, or round about.  
And therefore S. Paul (I say) willeth us (whose advise I wish thee O man to follow and put in ure) that such as weep, should be as though they weep not; they that rejoice, as though they rejoiced not; they that buy, as though they possessed not; and they that use this world, as though they used it not. And why so? For (saith he) the fashion of this world weareth away, and all the pleasures, recreations, delights, and whatsoever thing passeth other in excellency, is but mere vanity.  
Here, O man, thou canst do no good deed, but it hath an imperfection; the devil is so busy about thee to overswaie thee in thy works; yea, when thou art best occupied, even in praying to God the father for supply of something which thou lackest, or praising him for benefits and graces received, or confessing thy faults when thou hast offended or suing for pardon by the virtue of Christ's death and passion. Wh●● thou art reading the scripture fo● thine instruction and comfort earnestly, hearing the word of God preached with 〈◊〉 attentive ears diligently, re●●●nine in points of religion, for 〈◊〉 increase of spiritual knowledge desirously.  
To conclude, when thou art goodliest disposed and given, then, even than the devil sendeth out his angels, even wicked thoughts, idle imaginations, fantastical toys, and a thousand impediments, to withdraw thee not only from doing well, but also from thinking well.  
O man, this busy devil, who seeketh to make a divorce between Christ and thy soul, whom he hath married to himself, and chosen for his spouse; he, even he is the prince of this world; he is the prince of darkness, and therefore this world, which is his princedom, must needs be darkness: for whatsoever is at strife with God, who is the father of light, the same is darkness; but such is the world, therefore the sequel is proved, and standeth jump with truth.  
Now, O man, buckle thyself to encounter with this world, the pomp, pride, stateliness, and jollity thereof. Let faith, David's chief weapon against Goliath, be thy chief armour, let righteousness and light be thy furniture, and not only that, but the complete harness which S. Paul exhorteth the Ephesians to put on; namely, the vainbraces of verity girt about thy loins, the breastplate of righteousness clasped close to thy heart, the preparation of the Gospel of peace for shoes on thy feet, the helmet of salvation to cover 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, fear not the force of any foe: for thou shalt be able thus armed, to quench all the fiery darts of the wicked, to stand fast against satans assaults, and the invasions of his ministers. Look about thee, bestir thee.▪ have an eye before, behind, above, belewe, on thy right hand, on thy left, and round about thee, that thou be not betrayed, supplanted, overcome, and subdued. Handle thy weapon circumspectly, fight it out manfully, and give not an inch of ground to thine adversary; for thou doest not wrestle against flesh and blood only, but against principalities, against powers, and against worldly governors, the princes of the darkness of this world, against spiritual wickednesses, which are in the high places.  
Go to then in God's name, set forward in faith, God's grace is thy guide, fear not the world; for Christ hath overcome the world. Thy life on earth, O man, is a continual warfare, thou shalt be in one conflict or other, so long as thou drawest breath: and therefore pray always, with all manner of prayer and supplication in the spirit, and watch thereunto with all perseverance, so shalt thou be succoured at all assays, and not destitute of help in time of need.  
So fight therefore, O man, not as one that beateth the air; but as one that would be counted a good soldier, and tread under feet the love of this world, withstand every thing that cometh not of faith, for it is sin: endure all, suffer all, bear all, hazard life and all for the love of the life to come, persuading thyself, that thou art blessed (as S. james saith) when thou subduest the temptations of thy disordered appetites, urging thee to sin. For when thou art tried, thou shalt receive the crown of life, which the Lord hath promised to them that love him; the crown of glory, even an incorruptible crown, which shall be set upon thine head, at the appearing of jesus Christ, the great and universal shepherd of thy soul.  
Fear none of those things which thou shalt suffer. Behold, it shall come to pass, that thou shalt be tried ten days; that is, many times: be thou faithful and wise unto the death, and thou shalt surely be rewarded with the crown of eternal life, promised by jesus Christ thy saviour; to whom be all laud, praise, honour and glory, for evermore, Amen.   

3 A prayer for the former virtue.  
O Eternal God, father of our Lord jesus Christ, which by the mouth of thine Apostle blessed john, hast given us this wholesome counsel and admonition; that we should not love this corruptible world, neither yet the things that are in the same. And why? even because the love of God the father is not in him that loveth this world. For, saith thine Apostle, all that is in the world; as the lust of the flesh, which is to live in pleasure; the lust of the eyes, which is wantonness; and the pride of life, which is ambition, and haughtiness, is not of the father, but of the world, and therefore wicked and damnable. In consideration whereof, o almighty God, breed in us we beseech thee, by the virtue of regeneration, a hatred of this present world, and a love 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 nearness to the other; wishing rather by trial of many tribulations in this life, to arrive in the end at the port of perpetual peace, and endless tranquillity, than by enjoying all this present worlds goods, and the variable pleasures of the same, which are but momentany, to receive eternal torments in the lake of restless pain, and uncessant misery.  
Now therefore, most merciful father; for that we have here in this world no continuing city, but look for one to come; not of duty by deserts in ourselves, but of mercy by the merits of thy son: we beseech thee most earnestly to wean us from the love of this world; o wean us Lord, that we may be like children weaned from their mother's teats, that as they giving over to suck milk any more, which is a food for sucklings, are fed with stronger nourishment, as they grow in years: so we withdrawing ourselves from loving the vain toys, and vading smokes of pleasures attending on this life, which are the joys of worldlings, may betake ourselves to the meditation of heavenly blessedness, fall in love therewith, and long after life everlasting daily more and more, the nearer we draw to our graves.  
For we do believe, o eternal king, and universal emperor, that the least joy in heaven, if it might be poised in a pair of scales, would weigh down all worldly delights by thousand thousands; yea, though they had the vantage of the balance: and therefore no doubt they are exceeding great, wonderful, & out of measure; yea such, as no eye could ever attain to see, no ear be able to hear, no heart conceive or understand, and no tongue utter or declare. Then Lord, of thy wonted goodness, give us grace to hate this present world, with all the pomps and vanities of the same; that we may love the world which shall ever last, even heaven, the house of thee, o thou most high God; and may daily and hourly groan and bray after it, praying continually for the time, when it shall be revealed, and saying with fervency of spirit; Thy kingdom come Lord, thy kingdom come, for the consolation of the elect, and the confusion of the reprobate.  
Come Lord jesus, come quickly, & make no tarrying; that the joys of the faithful may be fulfilled. O hear our prayers, most holy, blessed, and glorious Trinity, Father, Son, and holy Ghost, one God in unity; to whom be all praise, power and majesty, Amen.      

¶ The winding up of this work, containing a brief conclusion upon this theme; That victory is obtained by resisting temptations. Drawn out of S. Barnard, and englished for the agreement of the matter comprised in this book.  
WE bear about us our own snare, we carry with us to and fro in every place our own enemy, I mean this flesh engendered and bred of sin, nourshed and fostered in folly, corrupted and defiled with lewd and wicked custom. The most subtle serpent useth this flesh to oversway us, having none other desire, none other meaning, none other purpose, none other endeavour, none other business whereabout to be occupied, but to shed the blood of souls. This is he that always intendeth mischief against us. In our musings he talketh with us wittily, he eggeth us cunningly, and deceiveth us craftily: he setteth venomous thoughts on fire in our hearts, he stirreth up strife, maintaineth hatred, allureth to gluttony, provoketh to lechery, spurreth forward to the lust of the flesh, provideth occasions of sin, and ceaseth not to tempt men's hearts with a thousand mischievous wiles, and dangerous devices.  
This is he, which bindeth our hands with our own girdles; that the flesh, which is given unto us for an help and succour, might be made a snare to entrap us, and a downfall to break our necks. But in us it lieth, if we will be vanquished, if we will be overcome: and never a one of us shall be overthrown in this combat against our will. Thine own concupiscence, O man; thine own lust, I say, is subject unto thee, and thou mayst, if thou wilt, overrule it with reason. Thine adversary may kindle the fire of temptation, but it is in thine own choice to blow the coal of consent; that is, either to yield thereunto or to withstand it.  
It is in thine own power, & thou mayst, if thou wilt, make thine enemy thy servant, thine adversary thy vassal, thy foe thy drudge; that all things may be done for the best in thy behalf. For so, the enemy kindleth in thee a desire of meat: he casteth into thy mind thoughts of vanity and unpatience: he stirreth up in thee a tickling and itching of lust: only give not thy consent to such remptations: and how often thou dost gainstand them, so often thou shalt be crowned.  
I do believe all this verily, if we have the grace quickly to perceive these thoughts in our hearts, and suffer them not to tarry long with us; but have our mind moved with a vehement spirit against them. For than our enemy shall departed quite confounded, and shall not so willingly return to assault us again. Neither must we yield, give over, or shrink any whit, albeit the grievous rage, and extreme heat of temptations afflict and trouble the state of our outward and inward man: let us rather choose to burn than to turn, to smart than to yield.  
The devil is well known to repine at the temporal and spiritual prosperity of mankind; he doth what he can to defraud him of both felicities; namely, of heavenly and earthly, but a great deal more of the dew of heaven, than of the fatness of the earth. Hereof we ought at no hand to be ignorant, to wit, what a rebellious troop of enemies come down upon us forcibly; whom it behoveth us so much the more diligently and carefully to withstand, by how much we see ourselves moved thereunto by great need; and then to lay on load, when all the weight of war presseth upon us, when the whole strife is come to handblows, whereby the conquered get shameful captivity, and the conquerors gain triumphant glory and victory.  
For the devil is known to grudge at our good estate, & piningly to have spite at our heavenly happiness; howbeit, not for his own sake, that he himself might enjoy it, because he lost it without recovery: but for the poor soul's sake, raised out of the dust and dunghill, that he might not approach and come to the possession of that place, from whence the devil himself, being created in glory, fell shamefully, past hope of rising again. hereat he grudgeth most maliciously, and taketh on too too unpatiently, that man's frailty should get that which it deserved not to have.  
And if peradventure he go about to procure some body's loss of temporal things, or having procured it, do rejoice and triumph thereat; this the devils doing tendeth wholly to this point, that the outward loss might be an occasion of the inward. For all this wrestling and fight against us, is of spiritual wickednesses, that they may seduce or mislead us, that they may bring us into their own ways, that they may conduct and guide us to the purposed and appointed end, which is prepared for themselves; namely, to hell and utter damnation.  
It is the devils drift to assault us with evil temptations, to egg us to the committing of sin; it is our duties not to consent thereunto, not to yield to the working of wickedness. For how often as we gainstand the devil, so often we overcome him, so often we make the angels of heaven to rejoice, so often we do God our Lord honourable service. For it is his will and commandment, that we should fight manfully; he helpeth us, that we may get the upper hand, he over-looketh us fight, he succoureth us fainting, he crowneth us overcoming. To him therefore be all honour and glory, world without end, Amen.  
FINIS.   

Imprinted at London by Henry Denham, dwelling in Pater noster row, being the assign of W. Seres. 1582.  
Cum privilegio Regiae Maiestatis.