therevnto To iustifie thy selfe O man the next way is to backbite speake ill of others that none may séeme so good as thy selfe Thou must saie that such a one is a common drunkard a craftie knaue a kéeper of another mans wife a haunter of harlots and if thou perceiue it will be for thy profit spare not thine owne sister or brother to call them by the names of naughtipackes that by reporting of them thus abroad they may growe in contempt and thou increase in credit Sticke not to backbite thy déerest friend if it may be for thine aduantage For to saie the woorst sometime bringeth no small commoditie and manie haue come to shame and reproch by standing to the truth 3 A praier against the former vice O Almightie euerlasting God gouernor of heauen and earth which hast punished euen from the beginning all such as hauing transgressed against thee sought notwithstanding to iustifie themselues by casting a cloud of excuse ouer their offences committed as namelie our great grandfather Adam who when he had done amis complained that the woman deceiued him and she coueting to be blamelesse turned the falt to the serpents subtiltie grant we beseech thee vnto vs an humble hart trulie to confesse our selues before thee fowle offenders and vile abusers of thy goodnes Thy word most manifestlie declareth how horriblie thou dooest hate this offence which by how much it is couered with an excuse by so much it deserueth the sorer punishment taking Saule for an example who most impudentlie defending his fault of disobedience suffered a double punishment euen depriuation of his roialtie and an ignominious or shamefull end And therefore ô Father of mercie take not from vs thy grace and holie spirit least we likewise offending be semblablie plagued Furthermore ô eternall God bicause it is expresselie told vs by thine Apostle Paule that neither whisperers backbiters slanderers nor consequentlie anie sinner shall possesse the kingdome of heauen but shall haue their portion with Satan that old diuell in the lake that burneth with fire brimstone and bicause also thine Apostle Iames likewise teacheth vs that he that slandereth condemneth his brother slandereth and condemneth the lawe roote out therefore we beseech thee ô Lord from our harts that abhominable sin of slander against which thy seruants make such vehement outcries And open our eares wee praie thee ô Father to heare and our harts also to vnderstand and comprehend that good and wholesome counsell of S. Peter willing vs to cast awaie all maliciousnes guile dissimulation enuie slander as new borne babes desiring the sincere milke of thy word that we may growe thereby from grace to grace and taste at length how bountifull thou art to all such as walke in the waie of thy holie will the finall reward whereof is euerlasting life through Iesus Christ our onlie mediator and aduocate Amen 1 S. BARNARDS golden sentence of the vertue following THere is a rebuking which is necessarie and a rebuking which is vaine and ridiculous The first causeth amendement if the rebuker be not culpable of the same offence whereof he reprooueth another the other breedeth obstinacie and contempt when the reprehender controlleth his brother for some fault whereof he himselfe is guiltie The first issueth from wisedome the second from follie or rather phrensie As for backbiting whosoeuer vseth it he is a man-queller and the tongue of a backbiter is a venemous viper stinging three at once to death with one deadlie blast It is a sharpe yea a verie sharpe speare which goreth three at once with one mortall wound and it is a two or rather a three edged sword hewing and hacking three at once with one blowe namelie the partie slandered the slanderer himselfe and him that heareth the slander and holdeth his peace 2 The REPVLSE giuen by libertie in rebuking and due correcting O Man thy neighbours offences ought not to bée kept in silence neither must they haue thy consent but as brotherlie loue charitie mooueth thée reprooue thy neighbour to his face and slander him not behind his backe If it be obiected that it is not for thée to rebuke thy brother to his face least therevpon he being mooued and out of patience prooue neuer the better by that kind of correction but be so farre from amending that hée take greater cause of offending heare the holie Scripture thus determining the matter Open rebuke is better than secret loue Againe if thou shalt neglect this Christian dutie and wilt rather choose to slander and misse-report thy brothers fault aggrauating and making it woorse though he be an offender and woorthie of correction than otherwise to reprooue him to his face that he may be ashamed of his sinne and endeuour to amend hearken to the voice of the Prophet speaking vnto thée and saieng Thou satest and spakest against thy brother yea and hast slandered thine owne mothers sonne and this is a sore offence For a man taketh more gréefe and hart-burning by knowing him of whom he is slandered than by séeing and hearing him of whom he is reprooued And bicause the misdéeds of offenders are for a time to be dissembled and kept in secret that in due season they may be reprehended for their faults therefore these words following are set downe These things hast thou done and I held my tongue Furthermore least backbiters and slanderers should growe into an excéeding loue liking of themselues by reason of this discréete silence who couet alwaies rather priuilie and in corners to nick a mans good name and fame than to come foorth in open place and there to charge him with his offence it followeth in these words Thou thoughtest wickedlie that I am euen such a one as thy selfe As if he had said It is a wicked thing to thinke that I am a slanderer and a backbiter bicause I hold my tongue for a time kéepe silence vntill I spie due season and fit choise of place to speake my mind by waie of reprehension Herevpon it followeth by and by I will reprooue thée and set before thée the things that thou hast doon As if he had said Not secretlie after thy vse and custome but openlie according to mine owne maner and fashion I will tarrie a conuenient time when I may throughlie rebuke an offender and charge him with his misdéeds to his face But thou wilt saie O man I doo not hate but loue him whom I thus reprooue priuilie in corners And I saie againe vnto thée O man that thou dooest hate him so much the more and not loue him one iot by how much thou backbitest and neglectest to rebuke him Now what a detestable and accursed thing the slandering of our neighbour is the holie Scriptures in manie places declare as namelie by the mouth of the Prophet Dauid Who so priuilie slandereth his neighbour him will I destroie Againe He that backbiteth his brother backbiteth the lawe Againe He that slandereth backbiteth his brother shall be
in it by his greatnes which filleth euery place But thou wilt saie O man I seeke for a better and I find a better But I answere thée and saie thus againe vnto thée with boldnes and truth Thou séekest a better place but dooest thou find a better or such a one as thou knowest Lucifer and Adam lost Remember therefore that the first angel fell from heauen and the first man was banished out of paradise became acquainted with the troubles of this world Looke vpon Lot who liuing among the thickest of the beastlie Sodomites and séeing their filthie behauiours remained holie notwithstanding vndefiled but when he came to dwell in the mountaine and had growne hard in securitie he became drunke and fell into the filthines of incest with his owne daughters Marke also O man what mischiefs followed loose libertie in Dina the daughter of Iacob who not contended to tarrie at home but desiring to sée fine fashions abroad among the yoong women of Sichar was intised to plaie the whoore and therevpon insued slaughter and bloud-shed by the hands of Simeon Leui and their assistants There is beside this kind of loose libertie another licentious wandering which worketh in the minds euen of such as kéepe themselues in one place and withdraweth their harts from spirituall exercises intangling them in affaires of the world or else finding them occupied in most vile and homelie things contrarie to the counsell of the Apostle in this case who saith No man that warreth intangleth himselfe with the affaires of this life that he may please him which hath chosen him to be a souldiour And againe Praie without ceasing in all things giue thanks 3 A praier for the former vertue O Euerlasting GOD the well-spring of all true wisdome and vnderstanding whose will pleasure it is that we should walke in obedience before thee all the daies of our life brideling the vanities of our minds the ranging lusts of our flesh the concupiscence of our eies and whatsoeuer is at enimitie and variance with thee we beseech thee to beate downe in vs all wild and vnstaied affections which wrestle against the spirit hinder vs from dooing that homage vnto thy diuine Maiestie which we are inioined by the verdict of thy most holie word And bicause experience teacheth vs that no small mischiefe ariseth and springeth from loose libertie whiles we not content with our natiue countrie custome hunt after not onelie foren fashions in outward maners but also new deuised opinions in doctrine and beleefe wee beseech thee tie our harts in one vnitie of faith as there is but one truth of thy Gospell and expell and driue out of our minds all desire of licentiousnes which is the match to set on fire the powder of fantasticalnes O let vs not straie about to Dan and Bethel suffer vs not to go on pilgrimage to Babylon and Rome but let thy grace be a snaffle in our mouth to keepe vs within the wals of holie Ierusalem there to worship thee in thy sanctuarie in spirit and veritie And as we craue an vniformitie in matters of religion so Lord we beseech thee to make vs of one mind in maners and behauiour to be content with a reuerent and modest vse of thy creatures and not to abuse them to the fulfilling of our owne vaine imaginations Of our selues we are like wandering weather cocks as vncertaine as the wind as variable as the weather as mooueable as the sea now inclined to this vanitie now to that fantasie neuer stedfast but euer changable and therefore good Lord open our vnderstanding that we may see how irregularlie out of rule we walke and seeing it may be ashamed being ashamed may be greeued and being greeued may seeke to be reformed euen by thy spirit of constancie which is able to worke in vs a continuall and immutable perseuerance through Iesus Christ our Lord Amen The xiiij Combat 1 S. BARNARDS golden sentence of the vice insuing DESPERATION breedeth a ripenes fulnes and perfection of all sinne Desperation commeth by the ignorance of God If the ignorance of God haue hold of vs how doo we beleeue in him how doo we hope in him how doo we trust in him of whom we are ignorant We knowe also that such as are desperate haue no part or followship with the Saints But how doth the ignorance of God ingender desperation Some man peraduenture comming home to himselfe being discontented and displeased at the euill deeds which he hath done and purposing to repent and turne backe from all his euill waies and carnall conuersation if he be ignorant how good God is how sweete how gentle and how fauourable to forgiue will not his conscience choked with fleshlie thoughts reprooue him and saie What doost thou man wilt thou loose not onlie this life present but also the life to come Thy sinnes are exceeding great and too too manie so that it is far aboue thy reach to make amends for them anie waie no if thou wouldest flea thy selfe and pull thy skin ouer thine eares thou art not able to acquit thy selfe Thy flesh is tender and nice thy life hath beene delicate wanton so that it will be an hard matter for thee to ouer-maister custome At these and the like speeches or suggestions the desperate soule starts backewrapped in wo being vtterlie ignorant how easilie the goodnes of almightie God who will not the death of a sinner can remedie all this wherevpon followeth impenitence which is an heinous sinne and blasphemie vnpardonable Then the seelie soule troubled in mind and sore disquieted is swalowed vp with an extreame heauines of hart and is carried headlong into so deepe a gulfe of inward anguish as he can not possiblie recouer himselfe by the ministerie of anie comfort or else dissembling the matter and flattering himselfe how wicked soeuer he be with likelie reasons and pleasant persuasions he betaketh himselfe afresh to the world enioieng all the delights and vanities of the same with full purpose neuer to be withdrawne from it by anie meanes Now when he saith peace and quietnes all is well and without danger then euen then sudden destruction shall ouertake him as a woman with child and he shall not escape Thus then of the ignorance of God commeth the fulnes of all iniquitie which is desperation 2 The ASSALT giuen by diuelish DESPERATION O Man how heinous be the sinnes which thou hast cōmitted How gréeuous how accursed how abhominable how deadlie how damnable Thine offences are so manie that they can not be numbered and so great that they may not be pardoned Thou hast continued a transgressor all thy life long and hast not to this daie once thought vpon amendement For behold thine owne conscience is a witnes that thou art tied with the chaine of euill custome to commit wickednes and hast not in thée the power to be withdrawne Thou striuest strugglest to rise but it is not in thée And why The burthen
of thine hart Dooest thou sée a faire woman and art tempted with the view of hir beautie Why serue thy féet but to conuey thy bodie to the place where she is resident Wherefore hast thou a tongue but to vtter and declare the passions of thy mind What is the office of thine armes and why were they giuen thée by â—â—ture but to imbrace thy beloued The case standing as it séemeth thou shalt be giltie of the greater crime and bewraie the more follie in offering to resist the motions of concupiscence to the fulfilling wherof thou hast sundrie bodilie abilities than in accustoming thy selfe ordinarilie to the same Tut a point what is carnall pleasure but a naturall disposition and inclination bred in vs euen in our cradle and infancie One beast desireth the companie of another so is it among birds so is it among fishes so is it among serpents vermine and flies Why then shouldest not thou O man which hast all things in subiection vnder thée enioie as large libertie naie another maner of priuilege As I giue thée counsell to followe and content the lusts of thine eies and heart so I wish thée to vse thy weapon like a man that if thou be iniuriouslie abused thou maist reuenge thine own wrongs without appealing to anie magistrate or iudge And if it so fall out that thou maist not take veÌ„geance in thine owne cause procure notwithstanding one or other to doo that which thou desirest to haue dispatched For no lawe is so streight but it may be mitigated with a gift no statute so rigorous but it may be appeased with a bribe no penaltie so great but there may be meanes found to paie it And therefore the fulfilling of thy mind vpon thine enimie is a felicitie aboue all felicities and such a thing as thou must not sticke to run through fire and water to bring it to perfection What though thou haue carnall knowledge with thousands What though thy hands haue shed much bloud Is it such a heinous matter Dispensations or pardons may be granted from princes by friendship and other meanes as for the eies of God whome a companie of prophane people possessed with the spirit of lieng tearme the searcher of hearts and reines and the ouerséer of all men in their trade of dealing I saie he is otherwise occupied in heauen in the gouernment of his celestiall hierarchie and hath no leisure neither once vouchsafeth so much to abase himselfe as to marke and note the behauiour of men vpon earth And therefore followe my counsell if thou wouldest be at rest for then ensueth quietnes of mind when the heart hath his desire 3 A praier against the former vice O Most iust iudge and righteous rewarder of iniquitie wee beseech thee to haue mercie vpon vs miserable wretches plunged ouer head and eares in the puddle of pollusion and by stretching out thy right hand of sauing helth to drawe vs out of the clammie claie of corruption wherein we sticke fast euen to our vtter ruine and decaie except thou of thy goodnes and fauor vouchsafe in time to rescue vs and of thy free beneuolence set vs at libertie and purifie vs by the spirit of sanctification that wee may auoid the traps of Satan and approch to thy holie temple in newnes of life and regeneration Giue vs grace good Lord to followe the wholesome admonition of blessed Paule exhorting vs to be so farre from fornication and all vncleannes that it be not so much as once named among vs much lesse committed knowing this and being well assured therof as the faithfull of their saluation that no whooremonger nor vncleane person hath anie inheritance in the kingdome of Christ but shall be excluded and shut out as iudged to haue their portion in the lake which burneth with fire and brimstone which is the second death the iust reward of all such as delight in the works of darknes Heare vs most mercifull Father making our mone vnto thee without whom all the world and euerie thing therein contained is a verie sinke of vncleannes and assist vs with thine holie spirit that by the vertue thereof we may mortifie our earthlie members namelie fornication vncleannes inordinate affection filthie fleshlines euill concupiscence and whatsoeuer setteth shoulder against thine holie lawe which ought to be our onelie direction in leading an holie honest chaste and cleane life This grace good Lord and all other graces necessarie for our soules health wee beseech thee to grant vs for our Sauiour Iesus Christs sake Amen 1 S. BARNARDS golden sentence of the vertue following AN honest and cleane life is that which we commonlie call continencie By this chast continencie or continent chastitie all the defilings of lecherous dishonestie are cleansed and quite washed awaie By this vertue honest and cleane continencie the bodie is brideled and kept short from gadding after the deadlie delights of the flesh He that committeth carnall filthines offendeth against his owne bodie spoiling it of a speciall honour disgracing it with reprochfull shame in that he taketh the member of Christ and maketh it the member of an harlot It is not my meaning onelie that wee should forbeare from a sinne so abhominable but also from all pleasure and delight of the flesh For the holie Ghost will not tarrie there where anie vncleannes resteth Furthermore that honestie or continencie of life which hunteth after the praise of men hath no reward at Gods hands And therefore it is needfull for vs to haue a pure and vndefiled intent or purpose whereby our minds may couet to please God and be able also to cleaue fast vnto him To cleaue fast vnto God is nothing else but to see God which is granted onlie to such as be cleane harted And trulie then is the vertue of continencie perfect when wee liuing togither with our neighbours in the vnitie of faith keepe our selues from committing sinne wickednes not for feare of punishment or for desire of mens commendation but onelie for the loue which we beare to God vnder whose safegard wee rest bicause continencie is not able to withstand the mightie and manifold assaults of the tempter vnles it be defended and vndershored with his grace 2 The REPVLSE giuen by honestie and cleannes of LIFE O Man looke into the glasse of Gods most holie word and thou shalt sée from the beginning to the ending of the same what terrible threatenings maledictions and cursses are thundered out against all vncleane persons contrariwise what benedictions and blessings are promised to the obedient obseruers of the lawe The Lord himselfe by the mouth of Moses saith vnto his chosen people the Iewes and vnto thée O man If thou walke in mine ordinances and kéepe my commandements meaning indéed if thou abhorre idolatrie breake not my sanctified sabboths honor thy superiours leade an honest cleane life 〈◊〉 not thy 〈◊〉 which was giuen thée pure and vnpolluted I will send thee raine in due season increase of thy land
fruits of thy trées plentifull thresshing an abundant vintage quiet dwellings vniuersall peace sound sléepe victorie ouer thine enimies I will be thy God and thou shalt be my seruant On the other part if thou neglect the kéeping of the Lords lawe looke for none other reward but the contrarie cursses to these blessings And therefore O man if thou wilt liue in Gods fauour and auoid the heate of his wrath take héed how thou acquaintest thy soule with sin which stingeth vnto death if it obteine place to enter Not without great cause is vncleannes cried out against in the scripture and most horrible punishments denounced against it that thou mightest be terrified and become fearefull to fall into such a foule offence Doo but looke vpon the curssed waters which the adulterous woman in the time of Moses lawe was enioined to drinke whereby hir bellie most irkesomlie did swell and hir thigh rot as it hoong vpon hir bodie to declare that God is highlie displeased with such filthines An example of his indignation against his peculiar people thou maist sée in the scripture learne to detest all vncleannes speciallie that beastlines of the flesh The Israelites abiding in Sittim began to commit whooredome with the daughters of Moab wherevpon they grewe to be idolatrers and image-woorshippers contrarie to that which they were commanded What followed Were not all the heads of the people commanded to be hanged against the sunne And were not Zamrie the Israelite and Cosbie the Madianite both of them descended of honourable houses thrust through euen in the verie committing of carnall lust and vncleannes with the iaueling of Phinées the sonne of Eleazar If examples may withdrawe thée from dooing such wickednes thou hast store of them in the scripture if precepts and admonitions thou canst not so soone open Gods booke but thou shalt find plentie for thine instruction and learning If neither of these can worke with thée but that thou continuest at a staie O then wo be to thée O man for thou art sold ouer vnto sin and there is little or no hope of thy recouerie Consider the words of Sainct Paule and imprint them in thy memorie the same counsell that he gaue the Corinthians I giue thée not to be an idolatrer not to be a murmurer not to be lead by lust not to be a dronkard and to conclude not to be a fornicator or vncleane person The same Apostle else-where vseth words well worthie to be marked and remembred Knowe ye not saith he that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselues with man-kind nor théeues nor couetous nor dronkards nor reuilers nor extortioners shall inherit the kingdome of God Heere thou séest O man all vncleannes condemned Thou seest also how the workers of wickednes are rewarded And therefore followe the good aduise of the same Apostle to kéepe thy vessell pure in holines and by no meanes to make thy members the members of an harlot seing thy whole bodie is appointed to be the temple of the holie Ghost where he will not vouchsafe to dwell if thou sufferest the same to become filthie and vncleane 3 A praier for the former vertue O Father of mercie and God of all consolation we most humblie beseech thy diuine Maiestie to giue vs grace to take heed to our selues that wee exceede not the bounds of honestie nor keepe companie with such as are counted dishonest and lewd liuers by whose euill example all good inclination naturallie graffed in vs is choked godlie motions pliable to Christian purposes peruerted the whole course of our life corrupted our vertues blemished our vices cherished our bodies abused our soules defiled and thy glorious name dishonoured Powre into vs the spirit of chastitie which abounded in Ioseph which ouerflowed in Susan that being therewith harnessed as with complete armour wee may gainstand repell and award all the blowes of temptation sent from Satan the prince of this world to assault vs and with sundrie subtill and sugred assaies to circumuent and vndermine vs to the end we might by his malicious meanes pollute our vessels with the dregs of filthines which thou ô Father hast commanded vs to keepe holie and vndefiled for thy selfe to inhabit and dwell in Mortifie euerie member of vs both inward and outward with the sword of thy spirit which is thine eternall word whereby we may be sanctified and withdrawne from all kind of affections sauouring of vncleannes than which nothing is more odious and abhominable in thy sight and not like the Scribes and Pharises scowre and clense the outside of the cup or platter leauing the inside furd as it were with filthines but washing and wiping euen our verie hearts from euill thoughts our mouthes from lewd speech our eies from viewing vanitie and all the parts of our bodies from stinking nastines that being cleane within and without we may in due time approch to thee ô God and see thee face to face which grant we beseech thee for his sake whose bloud hath made vs cleane euen Iesus Christ thy beloued son and our blessed Sauiour Amen The xxiij Combat 1 S. BARNARDS golden sentence of the vice insuing LECHERIE or vncleane life is a mightie prince of the spirituall and inuisible Aegypt riding in a chariot or wagon of foure wheeles namelie bellie-cheere fleshlie lust costlie brauerie and drowsines This wagon is drawne with two horses the first prosperitie of life the second plentie of all things These two horses are ruled by two riders the first lasie idlenes the second faithlesse carelesnesse For plentie breedeth idlenes and according to the Scripture the prosperitie of fooles is their owne destruction for none other reason doubtles but bicause it maketh them secure and retchles insomuch that when they shall saie Peace peace all is well and there is no dread of danger then euen then shall they be ouertaken with a sudden ouerthrowe These two riders haue no spurres on their heeles nor whips in their hands nâ—r anie such like thing to driue the horses withall but in stead of them they vse a canopie to cast a shadowe and a fan to gather wind withall This canopie is dissimulation casting a shadowe against the scorching heate of cares For it is proper to a soft tender nice and delicate soule euen to dissemble and be ashamed of necessarie cares the parching heate whereof that they may not feele they hide themselues vnder the shrowd of dissimulation The fan is franknes or spend-all gathering the wind of flatterie For bawdie and lecherous persons are verie franke and free sparing for no cost and buieng wind for gold at the eares of flatterers This boiling lust of lecherie riseth of a wicked and lewd cause and trulie vnles it be presentlie quenched and quailed it will suddenlie ouerswaie all the bodie set it on fire and burne it At the first it tickleth the flesh a little with
Pharisies louing challenging the highest and chiefest seates in synagogues and delighting to bee reuerenced in frequented places a bitter wo was denounced by thy sonne Whereby we are taught in what contempt thou hast this vile vice of vaine-glorie O giue vs grace therfore we hartilie beseech thee not only to learne but also to folowe the good wholsome counsell of thine Apostle S. Paule exhorting vs not to be desirous of vain-glorie prouoking one another and enuieng another For if anie man seeme to himselfe that he is somwhat when he is nothing he deceiueth himselfe in his imagination Grant this we humblie beseech thee for Iesus Christs sake our onlie mediator aduocate Amen 1 S. BARNARDS golden sentence of the vertue following THe FEARE of GOD is the water of wholesome wisedome the well of life and the beginning of knowledge excellentlie refreshing the soule boiling in noisome desires and able to quench all the firie darts of the enimie He which hath the feare of God alwaie before his eies his waies are beautifull his paths are peaceable his footsteps are vnmooueable Saie not ô man that he is wise who is puffed vp with his owne knowledge For the feare of God is the beginning of wisedome feare Gods iustice ô man feare his power feare his almightines and thou art wise enough bicause feare is wisdome Furthermore wisedome maketh wise as skilfulnes maketh skilfull riches rich valiantnes valiant c. 2 The REPVLSE giuen by the FEARE of GOD. O Man if thou doost anie good doo it in hope of euerlasting honor not of transitorie estimation of an heauenlie reward not of an earthlie recompense Hide and kéepe close that which thou doost as much as thou maist And it thou be not altogither able so to doo yet let thy will and mind be to haue it vnknowne so shall there be no rashnes in thée of anie vaunting what good déeds thou hast done neither shall it bée imputed vnto thée for a fault as time serueth to declare that which thou wast willing should bée alwaies kept secret Thus dooing thou shalt fulfill the twoo saiengs of our Sauiour Christ séeming contrarie to themselues In giuing almes let not thy left hand knowe what thy right hand dooth but let thine almes be in secret and thy Father which séeth in secret shall reward thée openlie Againe Let men sée your good works that they may glorifie your Father which is in heauen Take héed at anie hand that the saieng of our Sauiour to hypocrites agrée not with thée They doo all their works that they may be séene and praised of men Verely the cause that manie misdeedes which otherwise might be withstood are committed O Lord arme vs we humblie beseech thee that the whole course of our life directed thereby we may not miscarrie being assured that it is a welspring of life against the snares of death that who so is filled therwith shall continue sufficientlie fortified in the euill day that it is riches glorie life gladnes mirth and a crowne of ioie vnto them and that such as are guided thereby shall find fauour in the day of death perfect peace and euerlasting life which we beseech thee grant ô Father for thy sonnes sake Amen The third Combat 1 S. BARNARDS golden sentence of the vice insuing HYPOCRISIE is of this nature ô man that it seeketh after things vnaccustomed od singular and vnused to the intent it might spread abroad a zeale of it owne liking whose affection is estranged from Christ delighted with vaine commendations and praises The sorowe of hypocrisie is not in hart but in face hypocrisie is a sheepe in skin a fox in subtiltie and a wolfe in crueltie It would seeme good in shew and is nothing lesse in deed it would not bee thought euill and yet is starke naught in all points It is disguised with a pretended vizard of holines and innocencie that it might the more cunninglie deceiue the simple and drawe weaklings to commit sinne and wickednes 2 The ASSALT giuen by HYPOCRISIE or DISSIMVLATION O Man bicause thou dooest nothing in secret that is good and art known to be such a one as none is the better by thee least thou be hated detested of euerie bodie in all places it shall be good for thee to plaie the hypocrite to dissemble with God and the world Counterfet therefore thy selfe to be such a one abroad as thou art not at home a deuout almoner a godly protestant a zealous Gospeller and an vpright dealer in all thine affaires Make the world beléeue by outward shewes of good déeds as going to the Church frequenting of sermons dailie praier faire speaking kéeping companie with preachers and such like works of christianitie that thou art holie innocent harmelesse honest charitable mercifull though indéed thou be an incarnate diuell a blasphemer a whooremonger a slanderer a couetous miser an extortioner a vsurer and such like Thus shalt thou get credit abroad among men by counterfeting the yoong Saint and yet at home maist plaie the old diuell By this meanes manie haue come to promotion and therefore doo thou as they haue done for thine owne profit and preferment 3 A praier against the former vice O Almightie euerlasting God Father of our Lord IESVS Christ whose will and pleasure it is to be worshipped in spirit truth we beseech thee to roote out of our harts all hypocrisie and dissembled adoration of thy diuine Maiestie all counterfet seruice and pharisaicall deuotion which are vtter enimies to true Christianitie least presuming to offer such an vnclene and defiled sacrifice in thine holie temple we be adiudged with hypocrites to feele the endles torments of fire brimstone in the nethermost hell We knowe that it is not for vs to dallie with thee who knowest our inward thoughts to halt before thee who perceiuest our deuises to dissemble with thee who seest out secret imaginations knowing that the subtilest shift which we can vse and the closest conueiance that we can inuent lieth open before thee bare naked and vncouered For thou canst turne vs out of our cloke of hypocrisie and make vs appeare as we are euen to our owne rebuke and shame It is an expresse commandement set downe in thine holie word ô most mercifull Father that whatsoeuer we thinke saie or doo should sauour of singlenesse and vprightnes And therefore in giuing our almes thou teachest vs what rule we should obserue namelie that we should not doo as hypocrites doo who cause a trumpet to sound out their almes-deedes in the synagogues villages and frequented places where they bestowe their dole to the end that they might be honored of men In praieng also and in fasting it is thy will and pleasure that wee should shew a simplicitie plaine dealing all dissembling with thee ô God and the world set apart For though we may delude men by an extrinsecall kind of religiousnes and precisenes of life yet can wee not outreach the vniuersall
wisedome of thee ô Lord who canst and wilt pull awaie the fig-leaues from our filthines and discouer our secret shame O good God we humblie beseech thee therfore to keepe and defend vs from this detestable sinne whervpon dependeth a most heauie iudgement prophesied by the mouth of thy seruant Iob to light vpon all hypocrites and dissemblers namelie that Their hope shall perish their confidence be cut off and their trust decaie like a spiders web that they shall not once appeare in thy presence they shall be desolate and fire shall consume their dwellings their ioie shall last but a moment their excellencie become as vile as doong they shall vanish like a dreame or vision in the night and their finall reward shall bee euerlasting torments in hell fire where shall be weeping wailing gnashing of teeth From this sinne ô Lord and the plagues due therevnto deliuer vs for thy mercie sake Amen 1 S. BARNARDS golden sentence of the vertue following MEate sauoureth in the mouth and the praise of God in the hart It is to small purpose to magnifie the Lords name with the voice onelie without anie meaning or intent of the mind For God from whom nothing is hid that is vnlawfullie done requireth not the shrilnes and cleerenes of the voice but the cleannes and purenes of the hart Wilt thou therefore worship God aright doo him true and alowable seruice and shew thy selfe an imbracer of pure religion Then worship him in spirit and truth with singlenes of hart with a sincere and vpright mind visit the fatherles maintaine the widowes right followe the example of Christ and keepe thy selfe vnspotted of the world This is true worship this is pure religion 2 The REPVLSE giuen by true WORSHIP and pure RELIGION O Man take héede in anie case of counterfeting forging thy selfe to be that thou art not For to séeme before men otherwise than thou art what else is it but meere damnation Remember therefore the words of our Sauior Christ spoken to this effect Wo be vnto you Scribes Pharisies hypocrites for ye make cleane the out-side of the cup or platter but within you are ful of robberie and vncleannes O thou blind Pharisie first make cleane the in-side of the cup or platter that the out-side of them may be cleane also And the words of our Sauior vttered in the verie same sense with an often repetition or rehersall Wo vnto you Scribes and Pharisies bicause you are like vnto painted sepulchres which appeare outwardlie to the eies of men gaie and beautifull but are full within of dead mens bones and all filthines Euen so you likewise séeme before men iust and righteous but within you are full of hypocrisie and wickednes Vpon whom this sentence of our Sauiour is verified They come vnto you in shéeps clothing but inwardlie they are rauening woolues 3 A praier for the former vertue O Eternall God without whose aid and assistance all our actions are turned into sinne bicause they are not seasoned with the salt of thy spirit but leauened rather with the dowe of the flesh we beseech thee of thine entire goodnes to teach vs the true worship of thee and the sincere seruice due vnto thy diuinitie O suffer vs not to be misled by the imaginations and traditions of men which highlie offend thy Maiestie but vouchsafing to open the eies of our vnderstanding with the keie of thine heauenlie knowledge direct vs how and in what sort we may walke religiouslie before thee Roote out of our harts good God all sinister seruice and dissembled adoration lead vs by the hand into thine holie temple and make a passage for thy spirit of sanctification into our dull and darke capacities that being reformed therby we may worship thee in spirit and truth knowing that thou art a spirit and therefore wilt admit none other worship to be done vnto thee but that which is true vnfeigned sincere and spirituall We knowe how thou hast abhorred the hypocriticall holines of the Gentiles of whom thou complainest by thy Prophet Esaie that they 2 The ASSALT giuen by DISOBEDIENCE O Man consider thine owne dignitie worthines Thine estate is honourable and thou art better than the best To serue and obeie is an abasing of thy vocation it is a signe of inferioritie and subiection To be a maister carrieth some title of authoritie but to be an vnderling or seruant is an argument and token of an homelie and course calling Account of thy selfe therefore and of thy reputation What art thou that thou shouldest do homage to such as are woorse than thy selfe It were more méete for thée to command and gouerne and they to obey and be ruled considering thou art so excellent in all respects that there is not one to be found comparable vnto thée either in wit policie diligence or anie other good qualitie Cast off the yoke therefore of subiection for to obeie is seruitude and bondage slauerie thraldome yea to be inferiour to such as are not thy betters is a token of a base mind and a cowards hart Therefore estéeme of thy selfe Lord-like and not seruant-like stoope not vnto anie cap not crouch not for a man is but a man and thou being a rare man and matchlesse néedest not passe a point for the proudest pecocke for all his fine feathers and trim taile And rather than thou shouldest be at commandement like a seruant trie maisteries for superioritie and get it by vsurpation For a loftie looke and an hautie hart doo best béecome a man 3 A praier against the former vice O Most louing Father who hatest all kind of disobedience frowardnes stubbornes rebellion contumacie obstinacie and contempt which are the fruits of the corrupt flesh and hast declared also thy hatred by denouncing most terrible plagues against so detestable sinne we beseech thee to plow vp the sandie soile of our harts with the cultre of thy sanctifieng spirit that wee may beecome tractable mild gentle lowlie and obedient as it becommeth vs. We knowe by the information of thy holie word that who so disobeieth thee is subiect to manie curses and who so resisteth a iudiciall magistrate is punishable with death euen by thine owne ordinance and lawe We know that thou detestest nothing more than the sinne of disobedience and transgression of thy commandements though the intent seeme neuer so good honest and tollerable to mans iudgement and reason This is prooued ô eternall God in Saule whom thou by the mouth of Samuel didst charge with a precise commandement that he should kill Amalek and make a common spoile and hauocke of all that came to his hands who being incensed with couetousnes spared the verie best things and conuerted them to his owne vse and possession contrarie to thy will But thou in thy iustice didst shew thy vengeance vpon him in not onelie reiecting and casting him out of thy fauour but also in disgrading him of his dignitie and taking from him his kingdome We beseech
contrariwise if thy sorowe and heauines spring from some externall cause as for that art enuied and hated for the truths sake thou oughtest to reioice in these thy gréefes And why Bicause thou not knowing to what issue they will growe art notwithstanding to be comforted by the voice of the giuer of euerlasting ioie gladnes speaking thus vnto thée Blessed are you when men shall reuile you and persecute you and lieng shall say all maner of euil saieng against you for my sake Reioice ye and be glad for great is your reward in heauen Remember also O man that the Apostles the fore-runners of this religion departed from the face of the Councell reioicing that they were counted woorthie to suffer shame and reproch for the name of Iesus No place therfore should be giuen vnto gréefe and heauines where such ioie and gladnes insueth If thy sorowe and anguish O man procéed from the remorse of conscience for thy sinnes remember a multitude of offenders that by repentance haue obteined mercie at Gods hands according to the truth of his promise In what daie soeuer a sinner dooth repent him of his sinne and wickednes I will put all his iniquitie out of my remembrance saith the Lord. Againe Though thy sinnes were as red as skarlet yet will I make them as white as wooll though they were as filthie as the menstruous cloth of a woman yet will I make them as white as snowe Remember O man the mercifull Semaritan in the Gospell that powred wine and oile into the sicke mans wounds set him on his owne asse brought him to an inne and paid for his necessaries Remember the good Shepheard that sought the lost wandering shéepe hauing found him brought him home to the shéepe-fold vpon his shoulders Remember the bountifull King that making a sumptuous banket sent abroad his seruants to bid guests of all estates and degrées vnto the same Remember the kind and louing Father that hauing an vngratious spend-thrift to his sonne fell vpon his necke notwithstanding at his returning sorowfull for his fault and put him in possession of the fulnesse of his fauour againe which before by his riotous behauiour he had lost If thy heauines O man procéed from the consideration of thy poore estate from the remembrance of thy losses by sea or land from vnthankfulnes of affinitie and kindred from frowardnes of children from wilfulnes of wife from vnfaithfulnes of seruants learne patience of Iob The Lord giueth and the Lord taketh awaie euen as it pleseth the Lord so let things come to passe Learne of thy Sauiour Christ to submit thy will to Gods will and to saie Thy will be done in earth as it is in heauen Thus arming thée with spirituall furniture thou shalt not be heauie either to desperation or damnation but sorowfull to repentance and amendement and so consequentlie thou shalt find ioie and comfort 3 A praier for the former vertue O Bountifull God the Father of our Lord Iesus Christ whose eies of mercie and louing kindnes are alwaies open and broad waking ouer thy seruants ouerseeing them that none inconuenience or euill thing inuade them not the arrowes of the hunter at noone-day nor the dangers of the darts of darknes at mid-night we beseech thee of thine infinite goodnes and clemencie to continue thy fatherlie affection and fauour at all times speciallie in the time of persecution trouble sorowe need and aduersitie that we may not waxe heauie-hatred in our tribulations but reioice rather and be glad persuading our selues that by the fire of afflictions thou triest thy children like siluer and finest them that they may be made fit and woorthie coine to receiue the stampe of their Creator and King Giue vs patience good Lord to suffer whatsoeuer it shall please thy heauenlie wisedome to laie vpon our shoulders according to the example of thy seruant Iob who escaping no kind of aduersitie that might happen to the bodie of man his state condition credit and abilitie did not reuile thee nor yet curse thee to thy face although he was greeuouslie tempted of Satan by thy permission and sorelie assalted of his wicked wife to renounce thee his maker and so to end his miserable life but blessed and praised thy diuine Maiestie supposing it necessarie to receiue euill at thine hands as well as good Euen so ô eternall God and most mercifull Father if it be thy will at anie time to chastise vs either with sicknes pouertie or anie other kind of aduersitie vouchsafe therewithall to arme vs with contentation of mind quietnes of conscience and consolation of spirit that we may be so far from being discomforted in our tribulations that we rather triumph and be ioifull in the midst of them building our hope vpon the promise of thy sonne Iesu Christ our Sauiour who prophesieng that in this world we should weepe and lament mourne and be sorowfull willed vs notwithstanding to bee comforted saieng that The time should come when our heauines should be turned into ioie and that our ioie should be full which grace ô GOD grant for thy mercies sake Amen The twelfe Combat 1 S. BARNARDS golden sentence of the vice insuing IDLENES is the mother of vice and the stepdame of vertue and therefore eschue idlenes and enure thy selfe to labour and exercise so shalt thou quicklie feele an appetite or desire after such food as may kill hunger and not deintie or delicate in taste For labour and exercise maketh such things toothsome as slothfulnes maketh lothsome Thou wilt be glad ô man of manie a morsell after bodilie labour and exercise which thou thoughtest scorne of when thou wert idle and vnoccupied For idlenes breedeth lothsomnes but labor ingendreth hunger which hunger doth make diuerse hard meats maruellous sauourie that lothsomnes made vnsauourie Herbs roots beanes pease crible bread and thin water are lothsome to an idle person but to the labouring man they are delicates and iâ—nkets So that idlenes is an enimie to the bodie which while it attainteth the mind can not be kept vndefiled 2 The ASSALT giuen by slothfull IDLENES O Man art thou called to be a churchman and to liue deuoutlie in praieng or reading I wish thée to fauour thy selfe and beware of such hurtfull exercises For if thou accustome thy selfe to continuall reading remember the danger depending thervpon Thine eies are but tender and therefore if they should be oppressed with too much looking vpon bookes they would quickly waxe blind Againe if thou vsing deuoutlie to praie shouldest be touched with sorowe and so giue thy selfe dailie to wéeping and shedding of teares what will sooner put out thine eies than that If thou shouldest fast and thereby labour to bring thy flesh into subiection thou wilt be so weake and féeble that before thou be old thou shalt bée faine to go with a staffe If thou shouldest accustome thy selfe ordinarilie to watching why that is such a pestilent thing that in verie short time thy brains waxing light
that we may tread in the footesteps of faithfull Abraham Tobie Cornelius that deuout captaine of the Italian band whose continuall exercise was in the feare of thee and the honour of thy holie name wherevnto also he trained all his houshold insomuch that from the highest to the lowest they studied to set foorth thy glorie but he especiallie who by his continuall praier vnfeined inuocation and charitable alms-deeds grew in great fauour with thee receiued the assurance of saluatioÌ„ by the testimonie of a pure and vndefiled conscience We knowe ô Father of mercie and God of all consolation that thou requirest a kind of diuine seruice at our hands proper peculiar to thy Maiestie which is to worship thee in spirit and truth This we are bound by dutie to exhibit and shew thee as also all other exercises of Christianitie consisting in loue and charitie we are charged in thy lawe to testifie vnto men O giue vs the grace we beseech thee to doo it for Iesus sake Amen The xiij Combat 1 S. BARNARDS golden sentence of the vice insuing O Holie soule be solitarie and alone that thou maist serue him onelie and keepe thy selfe for him alone of whom thou hast made thy speciall choise aboue all other Refraine thy selfe from gadding abroad refuse common meetings forsake thine owne houshold depart from thy friends and deerest acquaintance haue nothing to doo with the multitude flie the companie of men and women forget thine owne people and thy fathers house so shall the King delight in thy beautie Runne not to Dan and Bethel to Babylon and Aegypt but keepe at home in Gods citie euen his Church and congregation and meddle not with the heathen the infidell the prophane person and heretike least by touching pitch thou be defiled Thou art solitarie and void of loose libertie ô man if thou thinke not of the ordinarie affaires of the world if thou couet not things present if thou despise that which manie desire if thou loath that which maine like if thou deale not with matters of strife if thou remember none iniurie and reuenge no wrong dooing otherwise thou louest loose libertie and delightest therein albeit in bodie thou liue solitarie and alone 2 The ASSALT giuen by wandering loose LIBERTIE O Man consider with thy selfe that thou art a creature borne to libertie and not to seruice let thy mind therefore run vpon choise and varietie tie it not to one speciall place or one proper practise The world is wide and full of people their customs are diuerse and their maners not alike Thou shalt learne that abroad which thou shalt not sée at home the sundrie fashions of countries their kind of gouernment Commonwealth their order of diuine seruice and religion and other obseruations not vnnecessarie And why then shouldst thou not vse the benefit of libertie and passing from place to place sée and learne as well for thine owne pleasure as for others example If thou beléeue that God is euerie where that all the corners of the earth are replenished with his greatnes why then dooest thou so precisely bind thy selfe to one place to one seruice to one religion to one custome to one tradition to one order and dooest not rather séeke what is abroad 3 A praier against the former vice O Lord God Father of light we giue thee most hartie thanks for thy great loue and clemencie declared vnto vs in stopping the swift course which thou by thy diuine fore-sight perceiuedst vs readie not onelie to take but also to keepe humblie beseeching thee to kindle in our harts an inward hatred against loose libertie and licentiousnes knowing the mischiefs therevpon depending to be such as that they doo not onelie ingender thy dishonour but also our owne shame and confusion Examples hereof we haue manie in the sacred Scriptures and speciallie that of Dinah Iacobs daughter vpon whose wandering straieng abroad to see the pleasures of a strange land and the fashions of yoong damsels there dwelling not onelie the losse of hir honestie but also the shedding of much bloud did insue Let this ô Lord be a sufficient warning vnto vs that by libertie there commeth more euill than good naie rather no good at all For it openeth a free passage vnto manie vices which otherwise might be suppressed with restraint What the cause should be of so manie strange innouations and disguisings not onelie in apparell but also in behauiour and not onelie in behauiour but also in opinion and beleefe thou knowest and we confesse to be nothing but licentious libertie whiles some not content with the customs trades maners affaires vsages and orders of their owne natiue countrie doo let loose their straieng affections with their wandering bodies and learne in prophane places among vncircumcised people of polluted harts and tongues most abhominable abuses tending altogither to the derogation of thy glorie the breach of christian vnitie peace and concord the defaâ—â—â—tion of the Gospell the offence of manie a weake conscience and the vtter confusion of a thousand thousand soules Turne our harts ô Lord that we affect not couet not desire not this detestable libertie which though to the flesh and the wild lusts of the same it be delectable and pleasant yet to the soule it is most damnable and noisome Deliuer vs from it ô Lord for it is the nurse of vanities ô deliuer vs from it for thy mercie sake and for thy beloued sonnes sake our Sauiour and redeemer Iesus Christ Amen 1 S. BARNARDS golden sentence of the vertue following THere is nothing more vnstable and wauering nothing more swift and flitting in thee ô man than thine owne hart which so often as it stumbleth at the stone of euill thoughts so often it offendeth God Thy hart is vaine variable and vnsearchable and so often as it is led by it owne will and consent so often it wanteth Gods counsell It is like a bird flieng out of hir nest like a ship lanching into the deepe like an arrowe shot out of a bowe And what is the cause of this vnstablenes euen lacke of trust in God Trust in God ô man and continue in thy place beleeue in him affie thy selfe on his goodnes and thou shalt obtaine contented staiednes A foole changeth and altereth like the moone but a wise man abideth firme and fast like the sunne a foole wauereth like a reede but a wise man standeth still like a strong oke a foole is compared to the wandering starres which are euer moouing but a wise man is likened to the fixed starres which keepe their appointed places For the first the mist of darknes is prepared for the second the cleerenes of light is ordeined 2 The REPVLSE giuen by Christian contentment and STAIEDNES O Man if the case stand as thou saiest and confessest that God is eueriewhere then is it thy dutie to kéepe thée where thou art and not to forsake that place which thou wouldest so faine change for another bicause God is
and wicked the holie scripture giuing authoritie héerevnto and saieng Where much babbling is there must néeds be offence I grant O man that among innumerable words and infinite talke such héed may be taken that filthie and dishonest spéeches may be well enough auoided but I praie thee tell mée is it possible to vse no idle vaine and vnprofitable words whereof we are forewarned to render an accompt Examine thy selfe and determine of the matter accordinglie Of thy words thou shalt be iustified and of thy words thou shalt be condemned saith the scripture Now iudge if thou hadst not néed set a hatch before thy tongue that thou offend not in the same The wise king Salomon reputeth that man discréet which hideth his knowledge and maketh no vaunt thereof contrariwise he termeth him a foole that is blabbing manie things without discretion or iudgement In much babbling O man there cannot choose but be great abuse and the danger of the tongue is so pestilent that it had néed to be preuented by prudence grauitie and sobernes He that kéepeth his mouth kéepeth his life but who so rashlie openeth his lips destroieth himselfe What a heauie case is this that destruction should depend vpon the tongue and yet O man thou wilt not leaue thy vaine babbling Who so kéepeth his mouth and his tongue the same kéepeth his soule from troubles In this sentence Salomon commendeth silence and condemneth much babbling the one necessarie and fruitfull the other néedles and hurtfull To conclude in speaking thou must vse a measure yea sometimes it is good for thée to forbeare profitable spéeches according to the example of the Psalmist I kept silence yea euen from good words It should séeme by sundrie spéeches of the same blessed Prophet Dauid that by much babbling which is the peculiar exercise of the tongue great mischiefe doth grow For not all in vaine he saith thus I said I will take héed to my waies that I offend not in my tongue I will kéepe my mouth as it were with a bridle Doo thine endeuour O man after his example to temper thy tongue so shalt thou bée sure to be found blameles of that vice whereof thou art giltie 3 A praier for the former vertue O Wel-spring of all vertue teach vs how to frame our speech communication to the glorie of thy name the benefit of our brethren the comfort of our owne soules wishing rather with silence to shew some point of wisdome than by rash talke and much babling to declare our doltish follie And forsomuch as we are taught by the mouth of Salomon that a word spoken conuenientlie and as iust occasion mooueth is like apples of gold with pictures of siluer therby commending silence vnto vs as a propertie praise-woorthie in the prudent which must be kept as time and place requireth we most humblie beseech thee of thy woonted clemencie and bountifulnes which neuer denied or withheld anie lawfull thing required of faithfull suters to chalke out before vs a readie waie to that sober silence which so often is commended in thy holie word and so seldome vsed in the world Lighten our harts and by the bright appearing of the sunne of knowledge disperse and driue away from the eies of our minds the mistie and palpable clouds of ignorance that we may haue our feete set in that right path which may conduct vs vnto him in whom we may learne a most notable and excellent lesson of silence euen Christ Iesus thy sonne who in all his sufferings passions and agonies in all the villanies reproches and contumelies of his enimies opened not his mouth gaue not twite for twite rebuke for rebuke checke for checke but like a sheepe before the shearer or as a lambe led to the slaughter put vp all these iniuries and gaue his aduersaries not one fowle word In him we see the singular silence which euerie Christian is bound in conscience to imitate and followe though not so exactlie bicause our Sauiour was not attainted with sin which poison hath infected our bodies and soules yet proportionablie according to that measure of grace which we haue reciued from aboue Guide vs therevnto ô mercifull Father by the illumination of thy spirit that framing our selues after the example of thy sonne the perfect paterne of all vertue both morall and intellectuall wee may please thine eternall Maiestie with our obedience wherein thou art more delighted than in anie burnt offering or fuming incense This and all other necessaries towards the leading of a godlie life grant vs for thy mercie sake Amen The xxij Combat 1 S. BARNARDS golden sentence of the vice insuing VNCLEANNES of life although it spring first of all in the hart yet it brancheth and shooteth out of euerie member of the bodie For the eies with wanton looking the tongue with vnchast talking the lips with dishonest kissing the hands with filthie touching the bodie with beastlie abusing and finallie euerie limme with committing wickednes is become vncleane and by that meanes the whole life of man is a meere muckhill of vncleannes Wilt thou then learne to reforme this offensiue mischiefe Marke what I saie and beare it in mind First of all labour thou to kill concupiscence which is a sore and a greeuous sinne yea such a sinne that it ouergroweth both the inward and outward man filling them so full of maladies and diseases that from the sole of the foote to the crowne of the head there is no sound place concupiscence causeth such an vniuersall infection A hard matter it is to intermedle therewith and to ouercome it neuertheles keepe thy bodie in temperance and sobernes and praie continuallie for the spirit of mortification 2 The ASSALT giuen by dishonestie and vncleannes of LIFE O Man as thou hast the lordship and dominion of all things committed and put into thy hands so it is thy part to take thy pleasure and harts delight euen to thy full satisfaction contentment What shouldest thou need to feare the forbidding of fornication and adulterie in the lawe I will tell thée God shewed himselfe too too seueare and vniust in giuing that commandement For is it possible to liue in such chastitie as is prescribed in scripture No man since the creation hath béene so honest and vpright of life but in consideration of his nature which is carnall and fleshlie hath béene assalted with concupiscence and lust Art thou more innocent than Lot He committed incest Art thou more holie than Dauid He offended in adulterie Art thou wiser than Salomon He transgressed with the multitude of his wiues and concubines Art thou stronger than Samson He was too féeble to encounter with his paramour So then thou séest O man that these men being mirrors of the world for the rarenes of their gifts and ornaments were notwithstanding subdued and ouercome with the spirit of iniquitie And therefore make it not a matter of such conscience to follow the lust of thine eie and to satisfie the desire