The Christian Warfare Part 3, Book 2 · Chapter 17
CHAP. XVII. Of two other rules to bee obſerued of thoſe who would ſubdue the fleſh.
§ Sect. 1. The third rule is that we withſtād the fleſh in all the occaſions and meanes of ſinfull luſts.THE third rule in reſiſting and aſſaulting of the fleſh is, that we withſtand it in all occaſions which it taketh, and meanes which it vſeth to preuaile againſt vsus, and that wee doe with equall care auoide and ſhunne them, as wee doe the ſinfull luſts themſelues, or the wicked actions vntounto which they doe …ncline a… tempt vsus. To which purpoſe one ſaith, that this ſhalbe vntounto vsus the occaſion of the greateſt ſecuritie, if we will not onelyonly carefully ſlee ſinnes, but alſo the Chryſoſt. …d pop. Ant…t. Hom. 15. T. 5. Col. 141.meanes whereby they doe ſupplant vsus &c. For a… he who goeth vponupon the edge of a ſteepe and craggie Rocke, though hee falleth not, yet with feare trembleth, and ſo falleth through his trembling: ſo hee who leaueth not, ſinne aloofe and farre off, but approcheth cloſe to the brinke of it hath iuſt, cauſe to liue in feare, ſeeing he is apt often to ſlip into it. He that feareth death, if he be wiſe, he w…ll not drinke poyſon, nor thruſt himſelfe into needleſſe and dangerous quarrels, nor expoſe his perſon to any other perils, which threaten his deſtruction. Hee that would preſerue the riches which hee loueth, will not entertaine occaſions of needleſſe expences much leſſe will hee ſuffer his doores to ſtand wide open in the night, or inuite knowne theeues to lodge with him; and hee who would not hauehave his houſe burned will not bee ſo fooliſh to bring and leaue fire careleſſely in the roome where is ſtore of flaxe gunpowder or ſuch like matter as is combuſtible. How much greater care therefore becommeth it vsus to vſe to vvithſtand all meanes and occaſions of ſinne vntounto which our corrupt natures are ſo much inclined? For if wee be ſo frayle and weake through our corruption, that of our ſelues we are prone to fall, vvhen as there is no outward meanes or occaſion to moue vsus thervnto; how much more ſhall wee bee ouertaken and foiled with our fleſhly luſts, vvhen as their obiects doe preſent themſelues, and both time, place and company inuite vsus to imbrace them, and offer all opportunitie of inioying our ſinfull pleaſures. Eſpecially conſidering, that by expoſing our ſelues to thoſe needleſſe daungers we doe tempt the Lord, and moue him to giuegive vsus ouer to our owne weakeneſſe and to the malice of our ſpirituall enemies, that ſo by our falles and lamentable experience of our foole-hardineſſe, we may for the time to come be more wiſe and wary. He therefore who would withſtand the fleſh tempting him to idolatry, muſt auoide the meanes and occaſions which bring vntounto it, as wil-worſhip, ſuperſtition making of images for religious vſes company and alliance with idolaters; for though hee were as wiſe as Salomon himſelfe, yet if he auoide not theſe meanes and occaſions he will be ouertaken with this ſinne. He that will reſiſt the fleſh tempting him to murther, muſt alſo auoide vniuſt anger, reuiling ſpeeches, needleſſe quarrels and deſire of reuenge, wherewith the heart being enraged, will excite alſo the hand to the ſhedding of blood. He that will reſiſt the fleſh prouoking him to commit fornication, adultery or other vncleanneſſe, muſt turne away his eyes from beholding vanitie, and keepe them vnderunder couenant, that they looke not with wanton glaunſes vponupon a woman; Iob. 31. 1. . Geni. 39. 10and ſhut his eares againſt filthy communication and obſcaene jeſts, which wicked men as the bawdes of the diuell and the fleſh, doe vſe to defile our hearts and allure vsus vntounto ſinne. And this is the reaſon why the Apoſtle hauing forbidden Eph. 5. 3. 4fornication and vncleanneſſe, doeth in the next place forbid the naming of them, together with filthy and fooliſh talking, and diſhoneſt and ſcurrilous ieſting, which are the meanes and occaſions of thoſe ſinnes. For if Dauid giuing himſelfe to eaſe and ſloth and ſuffering his eyes to gaze on ſtrange beauty, was ouer taken and foyled by his ſinfull fleſh, how ſhall wee ſtand and get the victory ouer our fleſhly luſtes, if we giuegive them the aduantage of meanes and opportunitie? Thus he who would not hearken vntounto the fleſh ſolliciting him to theft & ſacriledge, muſt not with Achan caſt a luſting eye vponupon the wedge of gold and Babiloniſh garment; nor looke vponupon his neighbours vineyard with a greedy deſire to hauehave it from the owner, though it were vponupon a iuſt price; ſeeing if hee cannot thus preuaile hee is ready in the next place which Ahab to wreſt and wring it from him with wrong and cruelty. In a word if wee would reſiſt the fleſh tempting vsus vntounto any ſinne, let vsus not entertaine the meanes and occaſions of them, when it offereth them vntounto vsus. But principally let vsus auoide the ſocietie and company of wicked men, which are the diuels brokers, and the fleſhes bawdes to ſollicite vsus vntounto all euill. For though they doe not finde vsus like vntounto themſelues, yet if we conſort with them, they will make vsus ſuch, like vntounto thoſe who being tainted with the plague or leproſie, which are ready with their contagion to infect thoſe who being ſound doe keepe them company. So the wiſe man telleth vsus. Hee that walketh with wiſe men ſhall be wiſe, but a companion of fooles ſhall be deſtroyed. And the Pro. 13. 20.ſonne of Syrach; He that toucheth pitch ſhall be defiled therewith: Eccl. 13. 1.and he that hath fellowſhip with a proude man ſhall bee like vntounto him. And therefore Dauid hauing reſolued to keepe Gods lawe doeth firſt baniſh from him euill compapany; Pſal. 119. 115.Away (ſaith he) from mee yee wicked, I will keepe the Commaundements of my God. And thus the Apoſtle forbidding the workes of darkeneſſe, doeth vſe this phraſe, that we ſhould hauehave no fellowſhip with them; implying that if wee keepe company with the workers of iniquitie, wee ſhould hardly reſtraine our ſelues from their workes and actions. Now if any ſhall pretend, that it is a thing of too great preciſeneſſe and ſtricktnes, yea of difficultie and impoſſibilitie to auoide theſe meanes and occaſions, or to bridle our appetite and carnall luſtes from ſeeking after them; let ſuch knowe that if we cannot reſtraine them from theſe occaſions and meanes, which oftentimes in and for themſelues are not much deſireable, much leſſe ſhall they be able to reſtraine and curbe in their vnruly luſtes when as they hauehave once gotten the aduantage of theſe opportunities, and when being mad and headſtrong in themſelues, they hauehave theſe goads and ſpurres in their ſides to pricke them forward.
§ Sect. 2 The 4 rule that we reſiſt the fleſh in the firſt beginnings of ſinne.The fourth rule for the reſiſting of the fleſh is ſomewhat like the former, namely that we withſtād the firſt beginnings of ſin, and labour to quench our fiery luſts when they are firſt kindled in vsus. As ſoone as ſinne appeareth to bee ſinne, and maketh vntounto vsus the leaſt ſhewe of euill we muſt preſently flee from it, according to that of the Apoſtle; Abſtaine from all appearance of euill. For being the 1 Theſ. 5. 2. 2.ſpawne of the olde wilie ſerpent it reſembleth the father in ſubtiltie, preſſing firſt to get in the head, and then eaſily gliding in with the whole body. So Hierom. The diuell (ſaith he) is a ſlippery ſerpent, and if we doe not keepe out his head, that Hieron. in Eccleſ. 9.is, his firſt ſuggeſtions, it is not to be doubted, but that hee will ſtealingly ſlide into the moſt ſecrete corners of the heart. Hence it is that the Apoſtle Iude requireth, that wee ſhould bee ſo farre off from giuing entertainment to this enemy our ſinfull Iud. 21. 23corruption, that we ſhould not ſuffer his weedes abide ni our ſight; and ſo farre from louing the body of ſin, that we ſhould hate the garmēts which are ſpotted with it. For if we giuegive ſin an inch, it will take angell; it knoweth better how not to beginne, then hauing begunne to make ende; and with more eaſe may we keepe it from entring into the outmoſt ſuburbs of our ſoules, then hauing come thus farre, to ſtay it from going on into the very hart of the Citie. At the firſt perhaps it will ſeeme maidenly and modeſt, and not come in before it hauehave knocked at the doore of our conſcience, but if we giuegive way to it and doe not ſhut it out with boult and barre, it will quickly growe familiar and ruſh ſuddenly vponupon vsus without giuing vsus any warning. To this purpoſe one ſaith, that a man though otherwiſe wicked, before he hath committed ſinne, commeth more ſlowly to the Chriſoſt. in mat 4. Hom. 6. T. 2: c, 797.worke of wickedneſſe; but when he hath done it, he is afterwards more ready for eueryevery ſinnefull worke. Herein like vntounto a beaſt which though he be naturally ſauadge, yet if he be not prouoked will not eaſily ſet vponupon a man; but hauing once killed a man or beaſt, and thereby gotten a taſt of his blood, he is now ſo fleſhed, that no ſooner doth he ſee a man but without any delay he preſently fleeth vponupon him. Let vsus therefore take neede leaſt wee taſt of ſinne, for though we hauehave now no great ſtomacke to it, yet as it fareth with vsus in our corporall dyet, ſo heere wee ſhall finde, that one bit will drawe on another, vntill at laſt we euen ſurfet of ſinne, and take more paines and griefe in getting it vp, then euer wee tooke pleaſure in ſwallowing it downe. It is of the nature of ſweete meates to our carnall appetite, which deluding and bewitching vsus whileſt they pleaſe the pallet, doe make vsus to eate too much before▪ wee euer thinke that wee hauehave enough, and ſo become loathſomely bitter in the diſgeſtion, which were but too pleaſant in the eating. From which daunger if wee could be ſecure, our beſt way were not to taſt them, for much more eaſie is it to abſtaine altogether, then hauing eaten a little to reſtraine our carnall appetite from eating more; and a much ſurer courſe were it for our ſpirituall eſtate, to hauehave no dealing with ſinne, then to breake of the bargaine when as wee hauehave receiued the leaſt earneſt. Exhort one another daily (ſaith the Apoſtle) while it is called to day, leaſt any of you bee hardned through the deceipt fulneſſe of Heb. 3. 13.ſinne. Implying that the fleſh is a wily enemy, which if it be not denied in the very firſt motions, will more & more grate vponupon vsus, vntill by often actes it bring vsus to a cuſtome of ſinning, and allure vsus to proceede from one degree to another, till at laſt wee growe to a habite of wickedneſſe, and hauehave our hearts ſo hardned and our conſciences ſcared, that we are now fit inſtruments for all impietie.
§ Sect. 3 The longer we deferre the fight the more difficult and doubtfull we make the victorie.If then we would get the victory ouer ſinfull luſtes let vsus preuent them with our ſpeede, take them vnprouided, and ſet vponupon them before they are aware; for ſo much the more difficult and doubtfull wee make the conqueſt, by how much wee are more ſlacke and ſlowe in ſetting vponupon our enemies. If wee take them as we lye ſcattered, and ſingle out our fleſhly luſt by one and one as they appeare vntounto vsus, we ſhall eaſily ouercome; but if wee giuegive them time to muſter their forces, and to march againſt vsus in huge multitudes, like a well ordred army, we ſhall neuer be able to withſtand their power. It is our beſt courſe here to vſe Pharaoh his pollicie (not fearing in this kinde the cenſure of tyranny and cruelty) deſigning our fleſhly luſts to bee drowned in the waters of repentance, as ſoone as they are borne, if we cannot hinder them from being conceiued; for otherwiſe they will increaſe vponupon vsus and grow too ſtrong for the natiue ſubiects of the ſpirituall kingdome. If we would imitate wiſe warriours we muſt labour to keepe theſe mightie enemies from ſetting foote in our countrey, or from ſhooting an arrowe or bullet into our Citie; But if at vnawares they hauehave approached, planted their ordinance and made a breach in our walles, wee muſt either countermure againſt them, or blowethem vp when they make their aſſault, or ſtand in the breach and fight valiantly againſt them; for more eaſily ſhall wee repell them and keepe them from entrance, then expell them and driue them out when as they are entred; with leſſe paines and daunger ſhall wee keepe them out of the gates or breach of the wall, then being entred from comming to the marketplace and making themſelues maiſters of the whole Citie. we muſt deſtroy ſinne in the firſt corruption, and choake and ſmother corruption in the heart, as it were, in the wombe, not ſuffring it to receiue birth and breath in our words and actions, that ſo that which bred it may alſo entombe it; for if we ſuffer it to liue it will receiue growth and ſtrength to our perdition, ſeeing (as the Apoſtle telleth Pro. 4. 23.vsus) When luſt hath conceiued, it bringeth forth ſinne, and ſinne when it is finiſhed, bringeth forth death. So that our ſinfull luſtes are a viperous brood, which if wee let them liue after they are conceiued, will eate out the belly in which they are bred. They are of the cockatrices kinde, which muſt be cruſhed in the ſhell, ſeeing if wee ſpare them till Iam. 1. 15.they be hatched their very ſight will be fatall vntounto vsus. At leaſt wiſe if through our negligence they hauehave had their birth and being yet let vsus not ſuffer them to come to their growth and ſtrength leaſt prouing too hard for vsus, we bee forced to giuegive them lodging, becauſe wee want power to thruſt them out of doores. And therefore let vsus daſh this Babiloniſh brood againſt the ſtones whileſt yet being in their ſwath-clouts they are vnable to make reſiſtance. Let Caput ſerpentis obſerua quod eſt caput ſerpentis prima peceau ſuggeſtio. Auguſt in pſal. 103. T. 8. cap. 1212.vsus obſerue well (ſaith Auſtine) the ſerpents head, that we may giuegive it mortall wounds or keepe it from entring and gliding into our hearts; and what is the head of the ſerpent, but the firſt ſuggeſtion and temptation vntounto ſinne? wee muſt deale with the fleſh, as Cyprian would hauehave vsus to deale with the diuell, ſeeing it is his child and much reſembleth the wicked father. Withſtand (ſaith he) the diuels firſt alluring ſuggeſtions, Diaboli primis titillationibus ob…andum eſt, nec colube… ſoueri debet donec in ſerpentem formetur Cyprian de Ieiunio.neither let vsus cheriſh the ſnake, leaſt within a while it growe to a ſerpent. The motion of ſinne is but too too naturall, and therefore it is our beſt courſe to ſtoppe it at the firſt, when as it is but ſlow and weake, whereas the longer it laſteth, the more it increaſeth in ſtrength and violence. It is an exorbitant and vnlimitted euill which admiteth of no bounds, if we let it hauehave full libertie to inlarge it ſelfe; and (like Elias cloude,) though at firſt it ſeeme ſo ſmall, that it can ſcarely be diſcerned, it wil extend it ſelfe to ſuch a largeneſſe, that it will hide from vsus all our heauenly hopes, and let vsus hauehave no warmth nor comfort by the light of Gods countenance.
§ Sect 4. That if we doe not withſtād the firſt aſſaults of the fleſh we are not ſo wiſe as worldlings in their generation.O then that wee were as wiſe for our ſoules, as wee are wiſe in our generation about the things of the earth. For who hauing fire caſt into his boſome, will not as ſoone as he diſcerneth it preſently caſt is out? who is not ready with all ſpeede to quench it when as it firſt taketh hold of his houſe? and what f…lly and madneſſe would wee thinke it, if any ſhould let it alone becauſe the fire is but new begun, ſuppoſing that it may more conueniently bee quenched when it is increaſed to a great flame? wee cauſe our garments to be mended when the rent is but ſmall, becauſe it will then be both beſt and moſt eaſily done, whereas if we let them alone, eueryevery thing catcheth hold, and will by increaſing the rent ſpoyle the veſture. If the waters hauehave made a breach in the bankes, wee thinke it our wiſedome preſently to mende and make it vp, and if we ſpye a le…ke in our ſhippe we preſently ſtop it, and doe not ſtay till it be ready to ſinke with water. And why ſhould we then ſuffer our ſinfull luſtes to burne in our breaſts, and not rather caſt out this helliſh wilde-fire as ſoone as wee perceiue it hath enflamed vsus? why ſhould wee not bee as carefull for our ſoules, as we are for our houſes, and with all ſpeede extinguiſh the flames of carnall concupiſcence, as ſoone as they are kindled, when as we may doe it with more eaſe and farre greater ſafetie and ſecuritie. The leaſt ſparke (ſaith one) growth in time to a great flame; and often times the ſeede of the Vel exigua ſcin, tilla flā nam ingentem acceudit et hominem ſaepe numero vipetae ſemen perdidit. &c Nazian. in ſent.viper hath deſtroyed a man. And therefore knowing this; let vsus flee and ſhunne the leaſt fault, ſeeing though it be ſmall, yet it will become greater if we ſuffer it to goe on. A ſmall errour and digreſſion in the beginning of the way, becommeth great in the ende of the iourney; and whereas when wee begin to erre out of the right path into ſome by-way, wee might recouer ſoone our errour by returning backe or croſſing ouer to the way whence we ſo lately digreſſed; if we hold on, the longer we trauell (like the lines in the circumference drawne from the center) the further we ſhall be from the right ende of our iourney; and ſo our errour will not be amended without great trauel & labour. O why doe we not then preſently mende the rents, which ſinnes newly committed hauehave made in our conſciences, ſeeing being thus torne and tottred, new ſinnes will more eaſily catch hold and make them farre worſe then they were at the firſt? why ſhould not wee make vp the breach when it firſt appeareth, but ſuffer it ſtill to bee more and more increaſed, vntill wee bee ouerflowed and drowned with a ſtood of wickedneſſe? and why ſhould we not preſently ſtoppe the leakes which ſinne hath made in the ſhippe of our ſoules, but put it off to the time of ſickneſſe and death, when as being full of all impiety wee are ready to ſincke into the gulfe of Hell? Excellently ſpeaketh Auguſtine to this purpoſe; As ſoone (ſaith hee) as any ſinnes hauehave ſtollen vponupon and ſurpriſed vsus, let vsus preſently take care to cure the wounds of our Auguſt. de tempore ſerm. 8. 8. T. 10. c. 785.ſoules by applying the medicine of vnfained repentance. The ſtitching needle and plaiſter are fruitfully applied to wounds whileſt they are yet warme, and the ſore is ſoone healed which is not ſuffered to feſter and rancle with negligent handling. And therefore as oft as wee offend, let our ſinnes finde vsus iudges and not patrons, accuſers and not defenders. Doe thou acknowledge and God will forgiue; and how ſhall God vouchſafe to forgiue, if we will not vouchſafe to acknowledge that wee hauehave offended him? For the good of our bodies wee are carefull to obſerue the rules of Phyſicke, meeting and preuenting approaching diſeaſes before they ſeaze vponupon vsus, becauſe health is with more eaſe and ſafetie preſerued whileſt wee hauehave it, then recouered when it is loſt, or if wee hauehave neglected this, yet wee are ready to withſtand the beginnings of our diſeaſes by the vſe of all good meanes, becauſe wee knowe that the medicine is prepared too late, when as the ſickneſſe hath taken faſt hold and is increaſed to it full ſtrength. Let vsus then be as wiſe for our ſoules: for what is ſinne but a ſpirituall ſickneſſe which cauſeth and bringeth euerlaſting death? And therefore our beſt courſe is to preuent it, and the next quickly to cure and remoue it. It is the Gangrene of the ſoule which is cut off with litie daunger Malum naſcen… facilius curatur. Cicuri de offic.when it firſt tainteth, and but ſlightly toucheth a member; but if it be let alone, it will creepe and ſpread it ſelfe ouer one part after another vntill at laſt it growe deſperate and incurable. It is a ſpirituall plague which firſt inſenſibly infecteth the ayte, and by it the ſpirits, and ſo ſpreadeth ouer the whole body till it come to the heart; and therefore heere if euer the Phyſitians rule is good to be obſerued, Cito, longè, tarde, for wee cannot flee from it too ſpeedily, nor goe too farre from it, and it wil be much too ſoone and exceeding daungerous, if wee doe at any time returne vntounto it. Sinne is that euill ſeede which the wicked one ſoweth in our hearts, which if it be watred and cheriſhed, will inſenſibly growe firſt to a blade, and then to an eare▪ and ſo bring forth a plentifull harueſt of all maner of wickedneſſe; and therefore our beſt courſe is to preuent the caſting of it into the ground, or if it be ſowed, quickly to weede and pull it vp by the rootes. It is a plant of the diuels planting, which is eaſily plucked vp when it is new ſet, but if wee let it growe till it be deepely rooted, wee ſhall not ſtocke it vp Vitia corporis non ſunt ſinenda coaleſcere; ſed in exordij… ſtatim enecanda ſunt, &c. Hillarius. e…arrat. in Pſal. 36. p. 594.without great difficultie, nor cut it downe when it is growne to a great tree, without many blowes and much labour. To which purpoſe one ſaith, that wee muſt not ſuffer theſe fleſhly vices to growe and ſpring, but we muſt preſently kill them in their firſt beginnings. For theſe luſtes proue daungerous when they are growne to their ſtrength, and being come to ripeneſſe they are hardly killed. And it is much more eaſie to pull them vp when they firſt ſpring, to cut them downe when they are young, and to writhe them which way wee will when they are tender and flexible. Carnall corruption is beſt killed in the roote, & whileſt yet it remaineth hidden in the heart, and hath not brought forth fruite in our wordes and actions; the which is beſt done when as we often, yea continually, loppe this tree off vnrighteouſneſſe, and as much as in vsus lieth, neuer ſuffer it to beare any fruite. For as the ſpirit is ſooneſt quenched when as we ſmother the flames thereof in the duties of holineſſe and righteouſneſſe by reſtraining them from hauing any vent; And as this tree of Gods planting is ſoone killed in the roote, if we will not ſuffer it to bring forth fruite in his due time and ſeaſon; and contrariwiſe if wee let it hauehave a free paſſage, increaſeth to a great flame, and the more fruite it beareth, the more liuely and ſtrong it waxeth; the many actes of holineſſe and righteouſneſſe increaſing and ſtrengthening the habits of theſe graces in vsus: ſo fareth it alſo with our carnall corruption, the more vent wee giuegive theſe fiery luſtes in our words and actions, the more hotly they rage and burne, and the onelyonly way to extinguiſh and quench them, is by ſtopping the vent and returning vponupon them their owne flame and ſmoke. The more fruite of wickedneſſe theſe trees of vnrighteouſneſſe beare, the more they may beare, and the meanes to ſtrengthen theſe luſtes is to fulfill them. For habits are ſtrengthened and intended when as they are excerciſed in their acts: and eueryevery actuall ſinne addeth to our habituall corruption; leauing behind it a blot and ſtaine in our ſoules whereby they are made more apt and actiue to the committing of more wickedneſſe.
§ Sect 5. How daungerous it is to giuegive way to the firſt motions vntounto ſinne ſhewed by examples.And this will manifeſtly appeare by examples in the Scriptures; becauſe Cain did not repent of his prophaneſſe and wicked enuy, towards his brother hee proceedeth to horrible murther. Becauſe Salomon gaue way to the exceſſiue vſe of lawfull pleaſures they brought him vntounto thoſe that were vnlawfull, & not repenting of them, he is drawne by carnall whoredome with ſtraunge women to ſpirituall whoredome with ſtrange Gods. So Ionas not mortifying his priuy pride which made him to reſpect his owne credit more then Gods glory, is moued thereby to flat diſobedience and open rebellion, and giuing way to his impatiencie, he falleth to direct chiding with God, and that after hee had ſo largely taſted of his mercy and goodnes in his maruellous deliuerance. Thus Sampſon not quenching at the firſt his fiery luſts, is moued by them to marry with the enemie of God and the Church, contrary to his commandement. And holy Dauid giuing place to ſloth, is drawne firſt to gaze on a ſtrange woman, then to luſt, then to commit the fact of adultery, and not ſeaſonably repenting of this ſinne, to adde vntounto it one more haynous, the murther of his faithfull ſeruant. Thus Herode not repenting of his inceſt, cutteth of Iohn the Baptiſt his head and Iudas nouriſhing his couetouſneſſe, groweth diſcontented with Chriſts ſeruice, becauſe it yeelded no more profit, and then betrayeth and ſelleth his Lord and Maſter for thirty pieces of ſiluer, who could not be valued with many worlds, And therefore let vsus by theſe mens harmes learne wiſedome, and labour to mortifie our corruptions and fleſhly luſtes in their firſt and weakeſt degrees, ſeeing if out of our ſecuritie wee neglect this dutie, they will gather more and more ſtrength, and (like carrion crowes) hauing ſeazed vponupon vsus, will call others to ioyne with them, vntill at laſt they grow ſo ſtrong and numerous, that wee ſhalbe vtterly vnable to withſtand or ouercome them.