¶
A
TREATISE
concerning
the
conflict
of
the
godly
against
the
Flesh
,
the
World
,
and
the
Deuil
,
which
may
be
intytled
the
Warfare
of
Christians
.
HOw
great
the
weaknesse
of
mankinde
is
in
withstanding
vice
and
wickednesse
,
it
may
be
perceiued
by
many
things
,
&
specially
in
this
,
that
if
at
any
time
we
do
neuer
so
fully
purpose
and
determine
with
our selues
to
liue
hencefoorth
according
to
gods
wil
,
and
to
obey
his
commaundementes
:
yet
notwithstanding
wee
be
not
able
to
continue
long
,
and
much
lesse
to
holde
out
to
the
end
,
in
the
things
that
were
very
wel
intended
and
determined
.
The
causes
whereof
it
is
not
hard
to
finde
out
,
or
to
discouer
the
grounde
of
this
so
great
tendernesse
,
infirmitie
,
and
feeblenesse
of
mans
minde
.
For
if
a
man
looke
well
to
it
,
he
shall
finde
that
the
causes
thereof
are
chiefly
three
:
namely
,
first
the
corruptnesse
that
is
bred
and
borne
in
al
men
,
or
the
forwardnesse
to
sinning
that
sticketh
fast
in
the
very
bowelles
and
marie
of
vs
,
which
the
diuines
doe
commonly
terme
by
the
name
of
the
Flesh.
Secondly
the
worlde
,
which
offereth
continually
innumerable
causes
and
occasions
of
all
manner
of
vice
,
leudnesse
,
and
naughtinesse
.
And
finally
,
that
great
Dragon
the
olde
serpent
,
called
the
diuel
and
Satan
,
which
leadeth
away
the
whole
worlde
,
as
saith
the
Apostle
in
the
Apocalips
.
For
he
also
is
woonte
to
stirre
vp
,
driue
forewarde
,
and
inforce
men
to
horrible
deedes
,
to
al
maner
of
mischief
,
to
vnnaturalnesse
,
and
to
blaspheming
of
God
.
These
three
,
that
is
to
wit
,
the
fleshe
,
the
world
,
and
the
diuell
are
the
spytefullest
and
deadlyest
enimies
of
mankind
,
with
whom
we
haue
continuall
battel
and
endlesse
conflict
in
this
life
,
so
that
wee
scarsly
haue
so
much
respit
as
to
take
breth
,
neither
are
they
to
be
ouercome
at
any
time
,
but
by
the
helpe
,
ayde
,
and
grace
of
the
holy
ghost
,
giuen
of
the
heauenly
father
for
our
Lorde
and
mediatour
Iesus
Christes
sake
,
to
suche
as
craue
it
,
and
call
to
him
for
it
.
Therfore
let
vs
briefly
saye
somewhat
of
euery
of
them
,
and
(
in
as
fewe
words
as
may
be
)
shew
the
continuall
incounter
against
them
withont
ceassing
,
and
by
what
meanes
they
must
alwayes
be
withstood
&
resisted
.
Nowe
then
,
we
must
first
of
all
beare
in
minde
(
as
I
gaue
incling
euen
nowe
)
that
mannes
life
is
a
certaine
continuall
warfare
vpon
earthe
,
which
is
not
to
be
finished
but
by
death
,
&
that
wee
must
spende
our
whole
time
as
it
were
in
the
Campe
,
as
long
as
we
liue
heere
.
And
therefore
it
is
not
to
be
abidden
,
that
euer
we
should
giue
our selues
to
idlenesse
,
or
mispend
our
time
in
royot
&
voluptuousnesse
,
while
we
serue
in
the
campe
of
the
church
,
vnder
the
standered
and
Ensignes
of
our
Graundcaptaine
Iesus
Christe
:
but
wee
muste
alwayes
stande
vpon
our
garde
armed
with
spiritual
weapons
,
against
the
force
and
assaults
of
our
enimies
,
and
be
euer
redye
in
minde
to
ioyne
battel
.
Let
vs
cal
to
remembraunce
our
baptime
,
whereby
we
gaue
our
names
into
our
captaines
musterbooke
,
and
bynding
our
selues
by
othe
,
professed
and
auowed
ourselues
to
serue
him
as
his
souldiers
al
our
life
long
.
Let
vs
consider
with
our selues
,
howe
good
,
howe
wise
,
howe
valiaunt
,
howe
inuincible
,
of
how
great
corrage
authoritie
&
skil
,
howe
rightly
noble
,
victorious
&
triumphante
,
how
rightly
holy
&
princely
a
captaine
&
generall
of
our
wars
we
haue
,
worthy
to
be
reuerenced
worshipped
and
honored
euen
of
the
very
Angels
,
for
the
greatnesse
of
his
glorye
and
maiestie
.
It
is
(
as
I
sayde
)
the
almightie
sonne
of
God
,
being
himselfe
both
God
&
man
,
and
the
conqueror
of
sin
,
death
&
Satan
,
euen
our
Lorde
and
sauiour
Iesus
Christ
.
Let
vs
bethinke
vs
what
rewardes
&
how
great
&
how
large
we
must
looke
for
vppon
the
getting
of
the
victorie
:
as
euerlasting
tryumph
in
heauen
,
endlesse
life
,
peace
and
saluation
,
and
moste
blissed
immortality
matched
with
abundance
of
al
good
things
.
These
vndoubtedly
are
the
things
,
whiche
(
as
sayth
the
prophete
)
nother
eye
hath
seene
,
nor
eare
hard
,
nor
hart
of
man
conceiued
,
prepared
of
God
for
them
that
loue
him
.
And
therfore
the
Apostle
hath
iust
cause
to
thinke
,
that
the
afflictions
of
this
world
are
not
worth
the
glorie
that
shal
be
openly
bestowed
vpon
vs
.
Go
too
them
,
let
vs
by
Gods
good
helpe
buckle
our selues
to
the
spiritual
battel
,
let
vs
thinke
continually
vpon
the
fyght
,
let
vs
bee
of
stoute
and
valiant
courage
in
the
Lord
,
let
vs
(
as
saith
the
Apostle
)
put
on
the
complete
armor
of
God
,
through
the
furniture
and
defence
wherof
&
through
the
protection
&
helpe
of
our
God
,
we
may
at
length
get
the
vpper
hande
.
The
thing
is
done
in
the
sight
of
our
Graund
captaine
,
who
is
present
euery
where
,
a
great
incoragement
for
vs
to
deale
valiantly
.
He
both
harteneth
vs
to
fight
,
and
helpeth
vs
to
winne
,
and
relieueth
vs
when
we
faynt
,
and
crowneth
vs
when
wee
haue
gotten
the
victorie
,
as
Austine
sayth
very
trimely
.
Of
the
Fleshe
.
THe
first
enimie
(
as
I
sayde
)
is
the
flesh
:
that
is
to
say
,
the
corruptnesse
or
naughtinesse
that
remaineth
in
man
through
original
sinne
by
the
fall
of
our
first
fathers
,
which
is
as
a
certaine
firewood
(
as
diuines
terme
it
)
by
reason
whereof
all
of
vs
are
forewarde
to
sinne
and
vice
,
some
more
,
and
some
lesse
,
according
to
the
state
and
disposition
of
euerye
mans
bodie
,
as
the
serchers
of
natural
causes
teache
vs
.
For
the
affections
of
mens
mindes
doe
follow
the
temperature
of
the
humors
in
the
body
,
which
thing
as
the
Philosophers
do
affirme
,
so
doeth
experience
playnely
proue
it
.
Heereby
we
see
,
that
they
in
whome
bloud
ouerruleth
,
are
commonly
prone
to
lecherie
and
royot
:
they
in
whom
choler
aboundeth
,
are
giuen
to
anger
and
pride
:
nother
doth
melancholike
and
flewmatike
persons
want
their
vices
,
whervnto
they
be
proner
by
nature
than
other
men
are
.
And
therewithall
it
is
not
to
be
denyed
,
that
a
great
part
of
this
pronenesse
vnto
sinne
,
commeth
of
the
euil
trayning
and
bringing
vp
of
children
,
through
vntoward
nuzzeling
and
misnurturing
of
them
,
and
by
suffering
them
to
haue
companie
and
familiaritie
with
leude
folke
.
For
so
it
is
auouched
by
Maro
in
his
husbandry
,
saying
:
So
great
a
thing
it
is
,
to
be
inured
from
the
shel
.
And
also
by
Aristotle
in
his
Ethiks
,
where
he
sayth
,
Not
a
little
,
but
very
greatly
doth
it
skil
,
whither
we
inure
our selues
one
way
or
other
from
our
childhood
.
Howe
great
strength
the
acquaintance
and
companie
of
yll
disposed
persones
hath
to
corrupte
mens
natures
,
Seneca
sheweth
in
a
certaine
place
,
saying
:
manners
are
taken
vp
of
conuersation
,
and
like
as
certaine
diseases
passe
from
one
bodie
into
another
by
touching
,
so
dothe
the
minde
conuey
ouer
his
vices
too
such
as
are
neerest
about
it
.
The
drunkard
draweth
his
companion
too
the
loue
of
wine
.
The
companie
of
vnchast
folke
effeminateth
an
honest
man
,
though
he
be
neuer
so
constante
.
Couetousnesse
sheddeth
his
poyson
into
suche
as
are
next
about
him
.
In
like
case
is
it
with
vertues
on
the
contrarie
part
,
and
so
foorth
.
But
yet
for
al
that
,
neither
good
bringing
vp
&
nurture
be
it
neuer
so
duly
ministred
,
nor
the
study
&
instruction
of
the
best
sciences
,
nor
the
continual
companie
with
the
best
men
,
can
bring
to
passe
or
attain
,
that
the
vices
whereto
eche
man
is
naturally
most
inclyned
,
should
be
so
vtterly
rooted
vp
,
as
no
inclyng
of
his
owne
disposition
may
remaine
behinde
.
For
rightly
doth
Lucretius
say
:
Wee
muste
not
thinke
that
vices
can
be
pluckt
vp
roote
and
rynde
.
To
furious
wrath
more
hastly
one
bursteth
out
by
(
kinde
.
)
Another
is
to
soone
inclynd
to
bashfulnes
&
feare
,
A
third
is
ouerfondly
giuen
all
iniuries
to
beare
.
Nowe
although
the
vices
that
are
planted
in
vs
by
nature
bee
not
vtterly
taken
awaye
by
the
meanes
aforesaide
:
yet
are
they
repressed
by
them
,
and
as
it
were
restrayned
with
a
brydle
▪
so
as
they
doe
not
easly
burst
out
into
acte
:
Accordingly
as
it
is
reported
of
Stilpo
,
that
wheras
he
was
naturally
giuen
to
wine
and
women
,
yet
he
did
so
subdue
and
bridle
his
vicious
nature
by
learning
,
as
no
man
euer
sawe
him
delight
in
wine
,
nor
perceiued
any
inclyng
of
lecherie
in
him
,
as
Cicero
writeth
of
him
.
The
like
is
reported
of
Socrates
if
my
memorie
fayle
mee
not
.
But
now
let
vs
come
to
the
reckening
vp
of
the
vices
and
faultes
of
the
flesh
.
First
&
formost
our
inward
&
homebred
enimy
which
is
called
the
flesh
,
neuer
cesseth
to
intice
vs
to
foule
&
vnhonest
lustes
,
to
filthy
plesures
,
to
whordom
,
wantonnesse
,
malapartnes
&
all
other
suche
things
.
Greeuous
vndoubtedly
&
paynful
in
this
case
is
the
incounter
of
a
Christian
man
against
the
fleshe
,
insomuche
that
he
is
fayne
to
fight
after
a
sorte
with
him selfe
,
by
reason
that
the
flesh
lusteth
against
the
spirite
,
and
the
spirite
against
the
flesh
.
For
the
man
that
feareth
God
,
knoweth
that
whoredome
is
to
be
eschewed
,
as
Paule
,
or
rather
as
the
holy
ghost
teacheth
by
Paule
.
He
knoweth
that
he
ought
to
liue
chastely
and
honestly
as
God
biddeth
in
the
ten
commaundments
.
Therefore
his
desire
is
to
followe
Gods
wil
and
commaundements
as
heauenly
hestes
.
But
the
infirmitie
of
the
flesh
being
ouerforewarde
to
shamefull
voluptuousnesse
,
carryeth
him
another
way
against
his
will
,
doe
what
he
can
.
What
should
the
wretche
do
in
this
case
?
or
whither
may
he
turne
him selfe
in
this
temptation
and
assault
of
the
fleshe
which
withstandeth
the
spirite
?
Truely
if
he
be
wise
he
wil
without
delay
flee
to
the
heauenly
father
for
helpe
,
and
by
godly
studyes
,
honest
exercises
,
and
often
(
howbeit
moderate
)
fastings
,
endeuer
to
bridle
the
rage
of
his
flesh
by
some
meane
or
other
,
and
to
suppresse
and
subdue
the
wantonnesse
of
it
with
continuall
temperaunce
of
life
.
For
I
take
that
to
bee
both
an
excellent
and
an
helthfull
remedie
aboue
others
to
keepe
lust
in
awe
.
And
for
this
cause
doeth
our
sauiour
among
other
things
,
will
vs
to
beware
that
our
hartes
be
not
ouerloden
with
surfetting
&
drunkennesse
,
commaunding
vs
also
to
watche
and
praye
,
lest
we
fall
into
temptation
.
The
apostles
likewise
exhort
men
to
sobrietie
and
stay
of
themselues
,
forbidding
them
gluttonie
and
drunkennesse
.
Yet
are
not
those
the
only
meanes
to
coole
and
quench
lust
:
it
must
be
matched
with
the
help
and
ayde
of
the
holy
ghost
,
and
specially
with
earnest
mindefulnesse
of
Gods
word
,
with
faith
,
and
with
prayer
.
For
first
of
all
in
our
temptations
God
muste
bee
called
vpon
,
and
that
feruently
and
hartilye
.
Gods
threatenings
must
be
set
before
the
eyes
of
our
minde
,
to
fray
vs
from
sin
.
We
must
forthinke
what
euil
may
insue
vpon
the
committing
of
wickednesse
.
Wee
muste
call
to
minde
the
examples
of
Gods
wrath
,
whereof
there
is
store
in
the
holie
scriptures
.
Then
is
not
the
ouerlustinesse
of
the
fleshe
restrayned
allonly
by
fasting
and
spare
dyet
,
but
muche
rather
(
as
I
saide
afore
)
by
indeueriug
to
subdue
,
or
(
as
the
apostle
termeth
it
)
to
mortifye
the
lustes
&
sinfulnesse
of
the
flesh
,
by
arming
our selues
with
Gods
worde
,
faith
,
&
prayer
,
and
with
the
rest
of
the
spirituall
weapons
wherof
saint
Paule
speketh
to
the
Ephesians
.
And
if
all
these
meanes
boote
thee
not
,
(
howbeit
that
thou
must
not
leaue
off
though
thou
speede
not
at
the
first
,
)
the
last
shote
anker
that
remaineth
for
thee
to
flee
vnto
,
is
honest
&
laufull
mariage
graunted
of
God
to
such
as
haue
not
stay
of
themselues
,
according
to
this
saying
.
For
auoyding
of
whoredome
let
euery
man
haue
his
wife
,
and
againe
,
It
is
better
to
marrye
than
to
burne
.
But
what
if
the
fleshe
be
stil
inclyned
&
prone
to
aduoutrie
euen
in
mariage
,
as
sometimes
it
hapeneth
?
God
almightie
shielde
vs
of
his
mercie
from
so
greate
mischiefe
,
and
from
so
cursed
and
ougly
wickednesse
.
For
surely
that
were
not
nowe
a
simple
prouocation
of
the
fleshe
,
whose
infirmitie
wedlocke
might
remedie
:
but
rather
a
temptation
of
the
diuel
,
inforcing
to
wicked
and
abhominable
lecherie
.
And
therefore
with
great
stoutnesse
must
that
enimie
be
withstoode
,
so
as
we
must
neuer
giue
him
leaue
to
find
vs
idle
or
weltring
in
sloth
full
ease
,
but
be
alwayes
occupyed
in
godly
exercises
and
labours
.
And
in
especially
wee
must
take
diligent
heede
,
that
we
out
of
hand
discharge
our
mindes
of
all
filthye
thoughts
and
of
what
so
euer
else
the
diuel
prompteth
vs
withall
and
putteth
in
our
heades
,
so
as
we
feede
not
our
owne
humor
with
them
,
ne
stand
long
musing
vpon
them
,
but
flee
apace
to
Gods
helpe
,
pouring
out
our
prayers
before
him
,
and
dryuing
out
those
euill
thoughtes
,
with
better
thoughtes
,
as
one
nayle
is
driuen
oute
with
another
.
Call
to
mynde
the
shortenesse
of
this
life
,
the
approching
of
death
euery
minute
of
an
houre
,
the
Iudgemente
seate
of
the
Lorde
,
the
paynes
of
hell
,
the
fyre
that
shall
neuer
bee
quenched
:
And
contrarywyse
,
the
innumerable
benefites
of
God
,
the
crosse
of
Christe
,
the
dwelling
of
the
holie
Ghost
in
vs
,
and
the
Angels
that
are
appoynted
of
God
to
shield
vs
,
the
shame
and
reuerence
of
whom
ought
too
restrayne
thee
alwaies
from
wickednesse
,
for
asmuche
as
they
are
euer
present
with
thee
,
hauing
a
continuall
care
of
thee
,
and
furthering
thee
vnto
al
goodnesse
.
Also
bethinke
thee
of
the
sayings
of
holy
writ
,
whiche
do
threaten
Gods
wrathe
too
whoremongers
,
aduouterers
,
&
al
others
that
are
defiled
with
like
wickednesse
.
For
what
meaneth
the
sixth
commaundement
,
by
saying
,
Thou
shalt
not
commit
aduoutrie
?
Uerily
it
forbiddeth
all
vncleannesse
and
vnhonest
lustes
,
and
it
requireth
honestie
and
chastenesse
,
and
therewithall
temperance
and
sobrietie
,
whereby
this
cleannesse
bothe
of
minde
and
bodie
is
maynteyned
.
What
sayeth
Paule
?
Nother
whoremongers
,
nor
aduouterers
,
nor
nycelings
,
shall
inherite
the
kingdome
of
God
:
againe
,
ye
knowe
that
no
whoremonger
or
vncleane
persone
,
hath
anye
inheritance
in
the
kingdome
of
Christ
and
of
God
.
Hereunto
also
belongeth
this
saying
:
It
is
the
wil
of
God
that
you
should
be
holy
and
absteine
from
al
fornication
.
And
this
,
Eschewe
whoredome
:
what
so
euer
other
sin
a
man
committeth
,
it
is
without
his
bodye
:
but
he
that
committeth
whoredome
,
sinneth
against
his
owne
body
.
Hereunto
perteyneth
this
saying
to
the
Hebrewes
.
Honorable
among
all
men
is
wedlocke
;
●
the
vndefyled
bed
:
but
whoremongers
&
aduouterers
God
will
iudge
.
Remember
what
that
chast
and
shamefast
yongman
Iacobs
sonne
answered
to
his
mistresse
,
when
she
wold
haue
had
him
to
be
naught
with
hir
.
How
may
I
(
quod
he
)
do
this
so
great
wickednesse
,
and
not
sinne
against
God
:
Ye
see
how
the
feare
of
GOD
calleth
Ioseph
from
naughtinesse
.
And
anon
after
,
when
his
mistresse
would
haue
compelled
him
,
he
fled
away
from
hir
&
left
his
cloke
in
hir
hande
.
Likewise
Susanna
being
led
by
the
feare
of
God
,
choze
rather
to
dy
a
shamfull
death
,
than
to
consent
to
aduoutrie
.
And
Sophronia
of
whom
Eusebius
writeth
,
strake
hir selfe
through
with
a
knife
,
to
the
intent
shee
would
not
bedefiled
with
whordome
.
Cal
too
minde
how
greuously
God
punished
Dauid
for
aduouterie
.
Remembre
howe
the
tribe
of
Beniamin
was
slayne
almost
euery
mothers
sonne
,
for
defyling
a
Leuits
wife
:
and
here
I
omit
a
thousand
other
mo
,
bycause
I
wil
not
be
to
long
.
Here
peraduenture
thou
wilt
answer
,
that
thou
callest
all
these
things
to
minde
,
and
yet
art
not
able
to
withstande
thy
flesh
,
or
to
brydle
thy
lusts
,
that
thy
continuall
praying
vnto
god
doth
not
gretly
auayle
thee
,
that
thy
paynefull
studying
,
thine
honest
exercises
,
and
thy
godly
occupying
of
thy selfe
,
do
nothing
profit
thee
,
&
finally
that
thine
often
abstinence
,
fasting
,
&
watching
,
thy
sobernesse
,
aduisednesse
,
and
continual
keeping
of
companie
with
good
men
that
loue
god
,
do
boote
thee
nothing
at
al.
Wretch
that
I
am
therefore
,
what
shall
I
do
,
sayest
thou
?
I
see
brother
,
I
see
whosoeuer
thou
art
,
that
thou
bearest
with
thy selfe
too
much
:
surely
thou
art
too
fleshly
mynded
,
sith
that
not
euen
wedlocke
the
wholsomest
remedie
of
all
others
,
and
ordeyned
of
God
for
the
redresse
of
suche
diseases
:
(
as
the
Apostle
declareth
)
can
quenche
thy
lust
and
call
thee
backe
from
whoredome
.
Therefore
suche
cowardlynesse
and
nycenesse
of
minde
must
be
put
awaye
,
and
thou
must
wrestle
lustily
against
the
motions
of
the
flesh
,
with
inuincible
courage
of
Gospel-like
minde
,
and
not
foade
thy selfe
in
thine
owne
feeblenesse
.
Streyne
thy selfe
,
not
only
to
beare
the
brunt
and
assault
of
a
short
time
,
but
also
to
beare
out
the
lingering
tediousnesse
of
long
continuyng
temptation
:
neither
fainting
as
ouercome
or
tyred
with
the
diuels
long
holding
out
in
assayling
thee
,
nor
despayring
of
Gods
helpe
,
who
doubtlesse
will
succour
thee
in
tyme
conuenient
,
as
sayeth
the
Psalmist
.
He
is
too
tender
a
carpetknight
,
which
will
needes
haue
victorie
of
his
enimie
,
without
putting
of
himselfe
too
any
stresse
or
labour
.
No
man
is
crowned
(
sayeth
the
Apostle
)
except
he
performe
his
chalenge
lawfully
.
And
truly
I
confesse
that
mans
weaknesse
is
ouer
great
too
withstand
the
flesh
and
the
Diuell
,
if
hee
haue
an
eye
too
his
owne
strength
:
but
yet
(
as
sayeth
the
Apostle
)
wee
bee
able
too
doo
all
things
through
Iesus
Christe
,
who
strengtheneth
vs
.
Therefore
let
vs
leane
to
the
help
and
defence
of
Christ
,
let
vs
humbly
pray
to
Christ
for
his
assistance
,
let
vs
continually
and
incessantly
beseeche
God
the
father
for
our
Lorde
Iesus
Christes
sake
,
that
he
suffer
vs
not
too
bee
ouercome
of
temptation
,
but
rather
that
hee
deliuer
vs
from
euill
,
that
is
to
say
from
the
Diuell
,
for
his
sonne
our
sauiours
sake
,
according
as
Christe
commaunded
his
disciples
to
pray
.
And
let
vs
not
doubt
but
that
when
we
aske
so
according
too
his
will
,
God
will
heare
vs
,
and
that
he
is
able
to
doo
abundantly
aboue
all
that
we
can
craue
or
wishe
.
Remember
that
when
thou
wa●t
baptized
,
thou
diddest
enter
thy
name
into
the
musterbooke
of
thy
captayne
Christ
,
and
wart
sworne
vnto
him
:
that
thou
promisedst
to
serue
him
in
his
warrs
all
thy
life
long
,
and
that
thou
forsokest
the
worlde
and
the
Diuell
.
Now
therefore
sticke
stoutly
to
thy
tackling
,
and
shewe
thy selfe
a
man
,
whensoeuer
the
cace
requireth
it
at
thy
hande
,
in
this
so
greate
incounter
agaynst
the
Diuell
.
Thinkest
thou
that
thou
shalt
bee
crowned
without
getting
the
victorie
?
Or
that
thou
shalt
get
the
victorie
without
battell
?
Or
that
thou
shalt
fight
without
enimies
to
assayle
thee
?
And
what
else
is
theyr
chalenge
in
the
end
,
but
ground
of
euerlasting
glory
,
if
thou
buckle
thy self
to
the
battel
with
a
stoute
and
princely
courage
,
vpon
trust
of
Gods
help
?
Go
too
then
,
be
valiant
in
the
Lord
,
and
in
the
mightinesse
of
his
strength
,
as
the
Apostle
counsayleth
the
Ephesians
to
be
.
Put
on
the
whole
complet
armour
of
God
,
that
thou
mayest
be
able
to
stande
against
the
deuils
assaultes
.
Take
to
thee
the
shield
of
faith
,
wherewith
thou
mayst
warde
all
fiery
dartes
of
that
wicked
finde
.
Take
to
thee
the
spirituall
sword
,
whiche
is
Gods
word
,
as
the
same
apostle
teacheth
vs
:
and
in
resisting
the
Deuil
,
looke
not
alonely
to
humane
weakenesse
,
but
looke
for
Gods
helpe
with
great
assurednesse
.
How
effeminate
is
he
which
can
not
brydle
his
lust
and
refrayne
from
aduoutrie
,
hauing
entred
into
wedlocke
,
which
the
apostle
counselleth
for
auoyding
of
fornication
?
But
surely
he
can
,
yea
ver●ly
can
he
,
so
he
bee
vnfeynedly
minded
,
and
do
earnestly
indeuer
it
,
neither
cockering
his
own
nycenesse
,
nor
discoraging
himself
through
despayre
of
the
heauenvly
helpe
,
which
neuer
fayleth
such
as
pray
hartily
and
continually
for
it
.
For
God
helpeth
our
infirmity
,
so
we
shake
off
cowardlynesse
&
sloth
,
and
fight
manfully
and
with
stout
corage
against
Satan
:
neither
doth
God
at
any
time
suffer
vs
to
be
tempted
aboue
our
power
,
but
tempereth
the
successe
of
the
temptation
in
such
wise
,
as
we
may
be
able
to
beare
it
out
,
(
as
saith
Paule
:
)
nay
rather
he
giueth
vs
victorie
of
our
enimies
by
our
lord
Iesus
Christ
if
we
flee
to
him
for
succor
,
and
call
vpon
him
trustfully
for
helpe
,
without
any
doubting
at
all
,
as
sayth
saint
Iames.
But
let
vs
proceed
to
the
rest
of
the
vices
among
which
the
first
that
vs
is
the
vice
of
the
bellie
and
the
mouth
,
which
is
called
gluttonie
or
ryot
.
Wonderfully
in
good
soothe
is
the
fleshe
prone
thereto
,
and
is
verye
loth
to
be
brydeled
of
it
.
She
loueth
to
liue
delicately
,
tenderly
,
ryotously
,
feastingly
,
and
not
sparely
,
stayedly
,
and
soberly
.
But
the
man
that
is
rightly
wel
disposed
and
feareth
GOD
,
perswadeth
himselfe
that
Gods
will
is
to
be
followed
,
rather
than
the
flesh
to
be
pampered
,
and
thervpon
indeuoreth
to
represse
gluttonie
and
surfetting
,
with
the
contrarie
vertues
of
sobrietie
▪
stayednesse
,
&
temperance
of
dyet
.
And
in
deed
if
we
may
beleue
Phisitions
,
contraries
are
comonly
healed
by
contraries
.
Therefore
he
layeth
before
him
this
saying
of
our
God
and
Lord
Iesus
Christ
.
Beware
that
your
hartes
be
not
ouer
loden
with
surfetting
.
And
likewise
this
of
the
Apostles
.
Ouercharge
not
your selues
with
wine
wherein
is
superfluitie
.
Again
,
Drunkardes
and
Gluttons
shal
not
inherite
Gods
kingdome
.
And
this
saying
of
saint
Peters
:
Be
sober
and
watch
,
for
your
aduersarie
the
Diuell
goeth
about
lyke
a
roaring
Lyon
,
seeking
whom
to
deuoure
,
&c.
And
again
this
of
Esay
:
Wo
be
to
you
that
rise
early
to
fall
to
bibbing
and
to
drunkennesse
vntil
night
,
that
yee
may
boyle
in
wine
.
And
the
godly
man
bateth
and
abhorreth
these
vices
of
the
belly
&
the
mouth
so
much
the
more
,
bycause
they
prouoke
the
Flesh
(
which
is
to
vnruly
alredy
of
it
owne
accorde
)
to
whoredome
,
aduoutrie
,
&
such
other
shamefull
deeds
,
according
to
this
saying
of
the
olde
Poet
,
Where
wine
is
not
,
there
is
no
lecherie
.
Neyther
did
Terence
say
amisse
,
Where
wine
and
daintie
fare
do
want
,
Dame
Venus
games
wexe
cold
and
scant
.
For
this
cause
Valerius
Maximus
witnesseth
,
that
in
olde
time
the
Romane
women
were
not
acquaynted
with
wine
,
verily
least
they
might
fall
into
any
dishonestie
,
bycause
the
next
steppe
of
intemperance
from
wine
,
is
woonte
to
be
to
vnlawfull
lecherie
.
Also
in
that
trifler
of
Africa
,
Venus
termeth
sobrietie
hir
enimie
,
threatening
that
she
will
vse
hir
seruice
to
disarme
Cupid
withal
.
And
in
the
Epistle
to
the
Romans
,
Paule
hauing
made
mention
of
feasting
and
drunkennesse
,
dothe
by
and
by
(
without
putting
any
other
words
betwixt
)
adde
wantonnesse
and
vnchastitie
,
poynting
as
it
were
with
his
finger
,
that
these
do
commonly
followe
of
the
other
.
And
that
is
euen
the
very
cause
,
why
the
holy
men
were
woont
to
fast
so
often
&
so
long
in
olde
time
:
namely
to
the
intent
they
might
by
any
meanes
the
easilyer
withstand
the
ouerlustinesse
of
their
fleshe
,
represse
the
rage
of
it
,
brydle
the
lust
of
it
,
kepe
the
filthy
desires
of
it
in
awe
,
and
finally
weaken
and
subdue
the
force
of
it
.
And
notwithstanding
this
their
seking
of
remedie
against
the
vnrulines
of
their
flesh
by
abstinence
&
fasting
&
theyr
indeuoring
to
liue
after
a
sort
out
of
the
Flesh
being
styl
in
the
flesh
,
&
in
manner
to
ouermayster
nature
:
yet
neuerthelesse
they
resorted
humbly
vnto
God
for
helpe
and
succour
in
that
harde
incounter
,
&
prayed
vnto
him
continually
,
reposing
more
hope
&
trust
in
gods
defence
than
in
their
own
fasting
.
The
same
do
I
counsell
thee
to
do
whosoeuer
thou
beest
.
Now
let
vs
speake
of
ydlenesse
whervnto
our
Flesh
is
very
prone
likwise
,
as
which
findeth
nothing
sweter
than
slothfulnesse
,
sleping
,
lasinesse
,
vnlustinesse
,
loytering
,
drowsinesse
,
&
lithernesse
.
It
liketh
hir
wel
do
nothing
,
&
to
be
cumbred
with
no
businesse
,
but
to
rest
from
all
care
&
toyle
.
But
the
man
that
is
godly
&
no
lesse
a
christian
in
deede
than
in
name
,
beareth
in
minde
that
idlenesse
is
cause
of
al
noughtinesse
,
&
specially
that
filthy
lusts
are
nurrished
with
ryot
and
ydlenesse
,
as
one
witnesseth
in
a
tragedie
.
And
therefore
rightly
doeth
the
wittie
Poet
say
in
the
Remedie
of
loue
.
By
mine
aduice
shunne
idlenesse
the
first
of
all
,
For
idlenes
bredes
loue
&
loue
in
state
maintains
.
It
is
both
cause
,
&
food
wheron
the
mischiefe
feeds
Take
idlenes
away
and
Cupids
bowe
is
broke
.
And
al
his
bronds
lye
quencht
,
both
voyd
of
heate
and
light
.
Hereto
belongeth
that
which
followeth
anone
after
in
the
same
place
.
And
thou
that
sekest
end
of
loue
,
be
doing
stil
,
And
thou
art
safe
:
for
loue
giues
place
to
paineful
toyle
Demaundest
thou
wherfore
Aegistus
wedlock
brake
?
The
cause
apparant
is
,
he
livde
in
idlenesse
.
Ful
trimme
doth
Lucian
shewe
in
his
dialoge
of
Venus
and
Cupid
,
that
loue
and
filthy
lust
can
take
no
place
in
them
that
neuer
rest
from
labour
,
but
are
alwayes
occupied
about
some
businesse
and
woorke
.
For
any
manne
may
easily
see
,
that
that
is
the
mark
which
the
dialoge
ameth
at
.
Besides
this
,
idlenesse
dothe
commonly
cause
vs
to
delight
in
feastings
&
fellowshippes
,
to
follow
ryot
and
fursetting
,
to
spende
whole
dayes
in
playing
at
dice
,
too
seke
to
make
ourselues
merry
with
fond
talke
,
ribaudly
iesting
,
and
wanton
and
scoffing
speeches
,
to
delight
ourselues
with
gaudes
&
shewes
,
and
with
such
dities
,
notes
,
and
playing
vppon
instruments
,
as
are
filthie
both
in
wordes
,
deedes
,
and
gestures
:
and
more
ouer
in
dauncing
,
frisking
,
and
al
manner
of
leaping
,
and
finally
to
runne
headlong
into
al
kind
of
voluptuousenesse
,
and
vnrulynesse
,
as
dayly
experience
teacheth
,
and
the
matter
it selfe
bewrayeth
openly
.
Therefore
thou
shalt
do
wel
and
rightly
,
if
thou
be
alwayes
occupyed
a-about
some
honest
businesse
,
as
in
studying
,
in
reading
,
in
following
lustily
the
doinge
of
thy
vocation
,
and
there
withal
poure
out
thy
prayers
oftentimes
vnto
God
,
and
crye
vnto
him
for
helpe
:
likewise
if
thou
thanke
God
for
his
benefits
,
and
if
thy
minde
runne
continually
vpon
the
shortnesse
&
vncertainetie
of
this
life
,
vppon
the
looking
for
death
almost
euery
minute
,
vpon
Gods
iudgement-seate
vpon
the
paynes
of
hell
,
and
vppon
the
ioyes
of
the
heauenly
kingdome
.
Again
,
if
thy
minde
bee
occupyed
in
often
musing
vppon
Christes
comming
in
the
fleshe
,
vppon
hys
suffering
of
death
for
our
saluation
,
vpon
his
rysing
again
vnto
life
,
&
vpon
his
ascending
into
heauen
.
And
finally
,
if
thou
be
not
idle
at
any
time
,
but
alwayes
occupyed
in
some
exercise
.
And
if
thou
haue
nothing
to
occupie
thy selfe
vpon
at
home
,
(
and
yet
how
can
that
be
?
)
get
thee
to
some
Churche
,
bee
at
the
hearing
of
some
sermon
,
bee
at
the
common
prayers
eyther
mornings
or
euenings
,
sing
Psalmes
&
hymnes
to
God
in
the
congregation
of
the
godly
,
be
present
at
the
christning
of
children
,
&
ioine
with
others
in
praying
,
followe
some
corse
to
burial
,
and
cal
to
minde
thine
owne
frayltie
,
talke
with
thy
godly
acquaintance
concerning
diuine
things
,
call
the
poore
to
thy
table
,
visite
the
sicke
,
comfort
them
incorage
them
to
death
,
or
do
some
other
thing
beseeming
a
christian
man
.
And
so
thou
shalt
not
be
in
perill
of
yeelding
to
the
temptations
of
the
fleshe
or
the
Diuel
.
For
I
am
afrayd
lest
the
getting
of
thee
into
the
countrie
,
thy
walking
about
thine
owne
groundes
,
the
doing
of
some
handworke
,
the
going
abroad
a
hauking
,
hunting
,
&
fishyng
,
the
tending
of
gardines
,
&
such
other
things
wil
helpe
the
matter
very
little
.
But
yet
are
not
those
things
also
without
their
commodities
:
&
it
is
better
to
do
those
things
than
to
doe
nothing
.
For
in
doing
nothing
men
learne
to
doe
euil
,
according
to
Catoes
oracle
:
Euery
ydle
body
is
ful
of
conceyts
,
sayth
the
holy
man
:
&
(
as
I
sayd
)
the
vnmeasurable
desire
of
feasting
and
gaming
,
with
gluttonie
&
surfetting
,
do
spring
of
ydlenesse
.
And
out
of
them
flowe
whoredome
,
aduoutrye
,
and
other
synnes
worthy
of
euerlasting
punishment
,
as
witnesseth
holy
writ
.
Therefore
by
al
meanes
eschewe
ydlenesse
,
and
assuring
thy selfe
of
Gods
helpe
,
resiste
the
fleshe
which
is
foreward
of
it selfe
to
ydlenesse
,
lazinesse
,
and
slothfulnesse
,
and
allureth
thee
sweetly
therunto
.
Now
let
vs
come
to
the
vice
which
also
is
reckened
of
the
Apostle
among
the
workes
of
the
flesh
,
namely
to
wrathfulnesse
or
desire
of
reuenge
,
wherwith
there
is
no
,
man
but
he
is
sometime
,
yea
&
that
very
often
cumbered
,
some
man
more
and
some
man
lesse
,
according
as
euery
mannes
nature
is
.
For
partly
al
men
,
but
specially
those
in
whom
choler
aboundeth
,
are
most
of
al
subiect
to
that
vice
.
Therfore
let
euery
man
endeuor
with
al
earnestnesse
,
to
represse
that
affection
as
much
as
he
can
And
bycause
(
as
one
saith
)
the
minde
is
commonly
ouertaken
of
anger
,
before
reason
can
prouide
to
disapoint
it
,
let
euery
man
reclayme
him selfe
long
afore
,
&
continually
bethinke
himselfe
how
to
resist
the
affection
,
&
not
to
doe
any
thing
in
anger
.
Let
him
cal
to
minde
this
saying
to
the
Romans
▪
Derely
beloued
,
auenge
not
your selues
,
but
brydle
your
anger
.
And
this
to
the
Ephesians
:
Be
angrie
and
sin
not
,
let
not
the
sun
go
downe
vppon
your
wrath
.
And
sith
we
reade
that
many
of
the
heathen
men
of
old
time
,
were
woont
to
brydle
their
anger
with
incredible
modestie
and
grauity
:
were
it
not
a
shamefull
&
vnseemely
thing
for
vs
christians
,
if
Gods
will
should
not
winne
that
thing
at
our
hands
which
reason
wonne
at
theirs
,
namely
that
we
shuld
not
yeld
to
that
incumberance
of
minde
.
For
although
this
affection
cannot
bee
plucked
vp
by
the
roote
,
and
quite
and
cleane
taken
away
,
it
is
so
depely
planted
in
vs
:
yet
must
such
rage
be
euer
restrayned
&
as
it
were
brydeled
,
and
not
let
loode
.
And
that
lyeth
(
partly
)
euen
in
a
certaine
willingnesse
&
inforcing
of
the
minde
by
earnest
indeuer
and
diligent
heedetaking
,
(
for
exercise
,
myndfulnesse
,
and
custome
,
and
much
rather
reason
and
discretion
,
doe
greatly
preuayle
in
this
behalfe
)
but
specially
in
Gods
:
helpe
and
grace
,
if
a
man
craue
them
humbly
with
earnest
supplication
and
prayer
.
And
anger
is
to
be
restrayned
and
with
stood
at
the
first
brunt
:
so
much
the
more
,
bycause
other
euils
do
breed
:
and
grow
of
it
,
as
hatred
,
enimitie
,
and
stryfe
,
which
fyght
ful
butte
against
the
christian
profession
,
and
wherewith
the
sonne
of
God
would
haue
his
to
be
vtterly
vnacquainted
,
teaching
them
almost
euery
where
to
mayntaine
mutuall
loue
&
charitie
.
There
are
yet
other
vices
of
the
flesh
,
wherof
I
will
treate
in
their
due
place
:
and
specially
,
carelesnesse
,
&
ouerlustinesse
in
prosperity
,
whereby
it
commeth
to
passe
,
that
our
harts
forget
God
,
so
as
we
indeuor
not
,
neither
to
call
hartily
vpon
him
,
nor
to
giue
him
thanks
for
his
benefits
,
nor
finally
feele
his
wrath
towards
vs
for
sinne
,
ne
giue
our selues
to
the
furthering
of
our
saluation
in
feare
and
trembling
,
by
minding
the
amendment
of
our
life
.
In
this
case
the
godly
man
must
strayne
himselfe
,
both
to
shake
off
that
carelesnesse
which
accompanieth
,
prosperitie
,
and
also
to
retaine
modestie
,
and
to
represse
his
ouerlustinesse
,
by
considering
with
him selfe
that
all
things
may
be
turned
vpside
down
in
the
twinckling
of
an
eye
if
God
list
.
And
bycause
that
like
as
the
fleshe
becommeth
proude
of
prosperitie
,
so
it
droupeth
in
aduersity
,
or
else
taketh
it
vnpatiently
.
Let
the
man
that
feareth
God
,
kepe
some
measure
in
that
behalfe
also
&
not
shrinke
in
hart
,
nor
pyne
away
with
sorrow
&
heauines
,
nor
yet
storme
and
chafe
against
God
.
But
let
him
euer
behight
himselfe
amendment
of
his
state
,
vppon
trust
of
Gods
goodnesse
,
&
cal
vppon
God
with
greate
assurednesse
through
the
mediator
Iesus
Christ
.
Among
the
vices
or
rather
(
as
the
Apostle
termeth
than
)
works
of
the
flesh
,
we
must
chiefly
recken
couetousnesse
,
which
is
a
lusting
after
another
mans
goods
&
not
after
his
owne
.
For
the
flesh
doth
willingly
seke
hir
own
aduauntage
,
and
couet
other
mens
goods
.
Hence
spring
wylinesse
,
crafte
,
deceitfulnesse
,
cousenage
,
extortion
,
theuerie
,
&
such
other
naughtinesse
.
But
the
godly
man
beareth
in
minde
how
it
is
forbidden
in
the
ten
commaundementes
,
that
he
shoulde
not
couete
any
other
mans
goods
,
neither
house
,
nor
wife
,
nor
man
seruaunt
,
nor
maydseruant
,
nor
Oxe
,
nor
asse
,
nor
aught
els
that
is
his
neyghbours
.
Neither
is
he
ignoraunt
howe
the
Apostle
saith
,
that
couetousnesse
is
the
roote
of
all
mischiefe
.
And
therefore
be
laboureth
by
al
meanes
to
keepe
downe
his
affection
&
lust
of
the
fleshe
,
&
so
hee
haue
meate
&
drink
,
&
cloth
to
couer
his
body
,
he
is
fully
perswaded
that
he
ought
to
holde
himselfe
contented
with
them
.
Thus
much
concerning
the
Fleshe
,
which
is
woont
to
stir
men
vp
,
and
to
thrust
them
forewarde
to
followe
&
enioye
al
manner
of
pleasures
,
to
deale
vnhonestly
&
naughtily
,
and
finally
to
giue
themselues
to
ouercome
all
vices
and
leudnesse
.
Whose
vntameable
pronenesse
to
concupiscence
whosoeuer
hath
ouercome
,
hath
doutlesse
attained
the
greatest
and
most
glorious
victorie
that
can
be
:
concerning
which
matter
one
of
the
ancient
diuines
writeth
thus
:
There
is
no
greater
victorie
(
saith
he
)
than
that
which
is
gotten
of
a
mans
owne
lustes
.
He
that
hathe
ouercome
his
enimie
▪
is
stronger
,
howbeit
than
another
man
,
but
he
that
hath
ouermaystred
hys
own
lusts
,
is
stronger
than
himselfe
,
He
that
ouerthrown
his
enimie
,
hath
vanquished
but
a
forrayner
:
but
he
that
hath
tamed
his
owne
lust
,
hath
subdued
a
houshold
enimy
.
It
is
easier
to
ouercome
any
mischief
than
voluptuousnesse
.
For
al
other
are
terrible
,
but
this
is
fayre
spoken
.
He
that
vanquisheth
his
lustes
,
triumpheth
ouer
sin
&c.
The
Apostle
willeth
to
mortifye
the
deeds
of
the
Flesh
by
the
spirite
,
that
is
too
say
,
to
fight
with
all
our
harte
and
with
all
earnestnesse
of
minde
,
against
the
sinfull
lusts
wherevnto
our
Flesh
is
naturally
foreward
,
so
as
we
indeuer
to
bridle
the
fleshe
whiche
is
prone
to
all
vices
,
and
runneth
headlong
to
al
sensualitie
,
and
after
a
sorte
offer
violence
to
our
owne
nature
,
in
crucifying
the
Fleshe
with
the
affections
&
lustes
therof
,
as
the
same
Apostle
saith
.
For
if
ye
liue
after
the
Fleshe
(
sayth
hee
)
yee
shall
dye
:
but
if
ye
mortify
the
deedes
of
the
flesh
through
the
spirite
,
ye
shall
liue
:
For
they
that
are
gods
children
,
are
led
by
Gods
spirit
.
Wherby
he
sheweth
,
that
such
as
follow
wicked
lusts
,
&
restraine
not
their
sinful
motions
with
the
feare
&
dread
of
God
as
it
were
by
bridling
them
,
shal
be
in
danger
of
gods
wrath
&
of
endlesse
death
.
For
we
must
fight
fiercely
against
the
motions
of
the
flesh
,
&
not
do
any
thing
against
conscience
.
For
that
do
they
which
witingly
&
willingly
rush
forth
of
set
purpose
into
sin
&
wickednesse
,
breaking
Gods
commaundementes
,
shrinking
through
faynthartednesse
,
&
driuing
away
&
(
as
saith
the
Apostle
)
discoraging
the
holy
spirite
of
God
.
Hereto
belongeth
this
saying
of
the
same
Apostle
,
let
not
sinne
reign
in
your
mortal
bodie
,
that
you
should
obey
it
in
the
lustes
therof
:
nother
yeelde
yee
your
members
to
sinne
,
as
weapons
of
vnrightuousnesse
:
But
giue
ouer
your selues
to
god
,
as
raised
from
death
and
gyue
ouer
your
members
as
weapons
of
rightuousnesse
vnto
God
.
And
again
.
They
that
are
after
the
fleshe
(
sayth
he
)
do
minde
the
things
that
belong
to
the
Flesh
:
&
they
that
are
after
the
spirite
,
do
mind
spiritual
things
.
Surely
to
be
fleshly
minded
is
death
,
but
to
be
ghostly
minded
is
life
&
peace
:
bycause
that
Fleshlymindednesse
is
enmitie
against
God
:
for
it
is
not
obedient
:
to
Gods
law
,
neither
can
be
.
They
therefore
that
are
in
the
Flesh
cannot
please
God
.
The
same
Apostle
,
to
the
Galathians
sayth
thus
:
Walke
in
the
spirite
&
yee
shal
not
fulfil
the
lustes
of
the
flesh
.
For
the
Flesh
lusteth
against
the
spirite
,
&
the
spirit
against
the
flesh
.
And
those
two
are
at
strife
one
against
another
,
so
as
yee
cannot
do
what
yee
woulde
.
And
again
:
They
that
are
Christes
,
haue
crucified
the
Fleshe
with
the
affections
&
lusts
therof
,
To
be
short
,
the
Apostle
warneth
vs
almost
euery
where
,
to
kepe
continual
battel
against
the
Flesh
when
we
be
once
regenerated
,
and
to
stryue
with
al
earnestnesse
to
holde
downe
and
subdue
the
sinfulnesse
and
corruption
of
our
nature
sticking
still
in
our
Flesh
by
the
spirite
of
God
,
to
crucifie
that
old
man
of
ours
with
Christ
,
to
clenze
away
the
olde
leuen
dayly
more
and
more
,
and
(
that
I
may
vse
the
Apostles
owne
words
)
to
mortifye
our
earthly
members
,
as
lecherie
,
vncloanesse
,
nycenesse
,
and
euil
concupisence
.
Therfore
let
vs
not
promise
ourselues
rist
&
safetie
in
this
life
:
we
must
stand
always
as
it
were
in
battelray
,
so
long
as
wee
carrye
the
olde
man
about
vs
and
we
must
fyght
against
the
Fleshe
without
ceassing
,
that
the
bodye
of
sin
may
be
done
away
and
perish
,
as
the
Apostle
saith
to
the
Romans
:
And
they
that
are
sanctifyed
by
the
spirite
,
must
not
in
any
wise
so
deale
,
as
sinne
may
raigne
and
beare
swaye
in
them
:
but
they
must
with
all
force
withstande
the
sinfulnesse
and
forewarde
inclination
to
offend
,
which
is
bred
in
them
:
and
(
as
S.
Peter
sayeth
)
they
must
absteyne
from
fleshly
lustes
,
which
mayntaine
warre
against
the
spirit
▪
and
they
must
not
abandon
their
members
as
seruants
too
vncleannesse
&
vnrighteousnesse
,
from
leaudnesse
to
leaudnesse
,
but
as
seruants
of
rightuousnesse
vnto
holines
.
Nother
must
they
runne
forwarde
with
blinde
brayde
whither
so
euer
the
flesh
driueth
them
,
nor
heape
sinne
vppon
sinne
:
but
they
muste
fight
(
I
say
)
continually
against
the
fleshe
as
long
as
they
liue
.
They
must
subdue
theyr
naughtie
affections
,
and
not
cocker
themselues
in
their
ouertendernesse
,
nor
giue
head
to
their
lustes
.
Finally
we
must
by
al
meanes
endeuor
,
to
put
off
the
old
man
according
to
that
former
conuersation
which
is
corrupted
with
deceitfull
lustes
:
&
to
be
renued
in
the
spirit
of
our
mind
,
so
as
we
put
on
the
new
man
,
which
is
created
to
Godward
in
true
holinesse
&
rightuousnesse
,
(
as
Paule
saith
to
the
Ephesians
)
I
say
,
to
put
off
the
olde
man
with
his
deeds
,
and
to
put
on
the
newe
,
which
is
renewed
to
the
knowledge
and
image
of
him
that
made
him
,
as
the
same
Apostle
sayth
to
the
Colossians
,
and
lastly
to
forsake
all
vngodlynesse
&
worldly
lustes
and
to
liue
soberly
,
vprightly
,
and
godlily
in
this
present
worlde
,
wayting
for
the
blessed
hope
and
glorious
appearing
of
the
great
God
and
sauiour
Iesus
Christ
,
who
gaue
him selfe
for
vs
to
redeeme
vs
from
all
vnrightuousenesse
,
and
to
clenze
vs
for
a
peculiar
people
to
himselfe
,
that
we
myght
be
followers
of
good
workes
,
as
the
same
Apostle
writeth
to
Titus
.
I
will
adde
this
one
thing
more
,
before
I
make
an
ende
.
There
hath
bin
some
stryfe
in
our
dayes
,
who
are
rightly
to
bee
taken
for
fleshly
,
and
who
for
ghostly
.
I
wil
touch
the
matter
shortly
.
He
therefore
is
sayde
to
bee
Fleshly
,
whiche
strayneth
not
himselfe
to
the
vttermost
of
his
power
,
to
keepe
downe
the
corruption
and
naughtie
affections
that
are
in
the
fleshe
,
and
as
it
were
to
purge
away
the
old
leuen
:
but
is
caried
by
them
into
al
kind
of
leaudenesse
and
wickednesse
,
and
rusheth
wittingly
and
willingly
against
the
precepts
of
the
ten
commaundements
:
and
shaking
off
the
force
of
god
,
beareth
too
muche
with
him selfe
,
being
a
seruant
to
his
bodie
,
and
(
that
I
may
vse
the
words
of
the
apostle
Iude
)
walking
after
his
own
lusts
Contrariwise
he
is
spirituall
,
which
being
stirred
vp
by
Gods
spirite
,
endeuoreth
with
all
his
harte
to
liue
a
holye
life
,
to
obey
Gods
commaundements
,
to
kepe
himselfe
vndefyled
of
the
world
,
to
put
off
the
old
man
,
to
subdue
the
sinfulnes
that
is
bredin
him
&
(
as
saith
the
Apostle
)
to
kil
the
deeds
of
the
body
,
thorow
the
spirit
and
which
feeling
his
f●esh
striuing
ther
against
,
doeth
yet
after
a
sorte
offer
violence
to
his
owne
nature
,
and
suffereth
not
him self
willingly
to
be
ouercome
of
his
owne
lustes
,
in
so
muche
that
if
he
can
doo
no
more
,
at
leastwise
he
suffereth
not
sinne
to
reigne
in
him
,
but
vpon
trust
of
Gods
hope
,
indeuoreth
to
liue
out
of
the
flesh
being
in
the
flesh
:
in
the
meane
while
bewayling
his
own
infirmitie
and
weakenesse
,
and
bicause
he
cannot
put
away
the
renants
of
sinne
that
sticke
fast
in
his
flesh
,
he
prayeth
too
haue
them
pardoned
for
Christes
sake
.
For
let
no
man
looke
too
plucke
vp
quite
and
cleane
,
or
too
remoue
whole
away
the
inbred
corruption
whiche
is
as
the
roote
of
all
sins
.
Alwayes
there
remains
some
behind
,
vntill
the
flesh
be
brought
again
into
dust
and
consumed
to
nothing
.
For
only
death
is
it
that
dispatcheth
that
mischiefe
.
In
respect
whereof
Augustine
sayeth
thus
:
there
is
alwayes
a
fighting
in
the
bodie
of
this
death
,
bicause
the
concupiscence
wherwith
we
be
borne
,
cannot
be
ended
as
long
as
wee
liue
.
It
may
dayly
be
diminished
,
but
ended
it
cannot
bee
:
Concerning
this
difference
between
the
fleshly
&
the
spiritual
man
,
I
will
cyte
a
few
things
out
of
Irenaeus
,
who
in
his
fifth
booke
against
the
Heresies
of
Valentine
writeth
in
maner
thus
:
They
that
haue
the
pledge
of
the
spirit
,
&
serue
not
the
lusts
of
the
flesh
,
but
submit
themselues
to
the
spirit
,
&
leade
their
life
in
all
poynts
agreingly
too
reason
,
them
doth
the
Apostle
rightly
call
spirituall
,
bicause
Gods
spirite
dwelleth
in
them
.
And
after
a
few
other
words
,
the
vnion
of
the
soule
and
bodie
(
saith
hee
)
taking
Gods
spirit
vntoo
it
,
maketh
a
man
spirituall
.
But
as
for
them
that
reiect
and
forsake
the
counsell
of
the
holy
Ghost
,
&
serue
the
lustes
of
the
flesh
,
&
liue
not
according
too
reason
,
but
are
caried
headlong
into
all
sensualitie
,
and
being
vtterly
destitute
of
the
breath
of
Gods
spirit
,
doe
liue
after
the
maner
of
Swine
and
Dogges
:
them
doeth
the
Apostle
iustly
call
Fleshely
,
bicause
they
mynd
nothing
but
Fleshly
things
,
&
so
foorth
.
The
same
Authour
anon
after
sayth
thus
:
For
they
that
are
such
,
doe
beare
men
in
hande
that
they
beleeue
in
the
father
and
the
sonne
,
but
yet
doe
they
neuer
set
their
myndes
vppon
Gods
woord
,
as
they
should
doe
,
neyther
are
they
bewtifyed
with
the
workes
of
righteousnesse
:
but
(
as
I
sayd
afore
)
they
liue
like
swine
and
dogges
,
giuing
themselues
to
vncleannesse
,
gluttome
,
and
all
other
vyces
.
Iustly
therefore
doth
the
Apostle
terme
all
such
men
fleshly
and
sensual
,
forasmuch
as
●●ey
take
not
holde
of
Gods
spirite
by
reason
of
their
vnbeliefe
and
sensualitie
,
but
walke
vnreasonably
after
their
own
lustes
.
And
the
prophets
call
them
cattell
&
wyld
beastes
:
&
common
custom
termeth
them
brute
beastes
without
reason
,
and
in
all
the
Lawe
it selfe
calleth
them
vncleane
.
And
anon
after
:
For
the
same
cause
(
sayth
he
)
the
Lorde
termeth
them
dead
men
.
For
hee
biddeth
them
let
the
dead
bury
their
dead
,
bicause
they
haue
not
the
spirite
in
them
that
quickeneth
the
man
.
Contrarywise
,
as
many
as
feare
God
and
hope
for
the
comming
of
his
sonne
,
and
settle
the
holie
Ghost
in
their
hartes
by
fayth
,
shall
iustly
be
called
men
,
and
cleane
,
and
spirituall
,
and
ghostly
,
and
alyue
to
God
:
bicause
they
haue
the
spirit
of
the
father
which
maketh
a
man
cleane
,
and
rayseth
him
vp
to
the
lyfe
of
God
.
Many
things
doth
Irenaeus
alledge
there
concerning
this
matter
,
which
are
in
deed
worthie
to
be
red
,
but
yet
am
I
compelled
to
omit
them
for
auoyding
of
tediousnesse
.
Neuerthelesse
I
thought
it
good
to
set
downe
some
parte
of
them
,
for
the
better
vnderstanding
of
the
things
that
I
haue
alledged
out
of
Paule
concerning
the
Flesh
&
the
spirit
,
only
so
farre
forth
as
belongeth
to
the
present
purpose
.
Of
the
World
.
NOw
followeth
that
we
treat
of
the
World
,
which
prouoketh
men
to
many
euils
,
and
commonly
ministreth
occasions
&
opportunities
of
all
kynds
of
sin
,
corrupting
men
by
example
,
&
vndoing
them
by
stumbling
blockes
.
First
of
all
therfore
the
World
stirreth
vp
the
Fleshe
(
which
of
it self
runneth
a
main
as
is
said
)
to
vainglory
,
prid●
,
&
ouerweening
.
For
wheras
all
of
vs
are
naturally
desirous
of
glorie
,
more
or
lesse
according
to
euery
mans
disposition
:
that
World
quickneth
vp
pricketh
forward
,
and
as
it
were
wakeneth
that
affection
by
innumerable
wayes
.
No
man
can
willingly
finde
in
his
hart
to
be
vnnoble
&
vnrenoumed
,
&
much
lesse
to
be
vtterly
despized
as
a
rascall
:
there
is
no
man
but
he
coueteth
to
place
&
put
him self
foorth
before
others
.
And
there
bee
a
great
sort
,
who
loking
to
be
alonly
magnified
&
honored
of
all
men
,
not
only
despize
other
mens
meanenesse
in
comparison
of
themselues
,
and
make
no
reckening
of
them
:
but
also
doe
alwayes
,
eyther
by
open
resistance
,
or
by
priuie
vndermyning
,
malice
,
and
guile
,
bite
their
equalles
and
matches
,
for
very
spyte
and
cankred
euill
will
,
bycause
they
enuy
their
vertue
,
prayse
,
and
glory
:
as
in
maner
dayly
examples
shewe
.
And
oftentymes
it
falleth
out
,
that
when
wee
see
other
men
in
honour
,
authoritie
,
and
credite
,
wee
also
stryue
to
bee
equall
with
them
,
and
whatsoeuer
it
bee
whereby
renowme
,
authoritie
,
or
dignitie
may
be
gotten
,
we
giue
our selues
to
it
with
might
and
mayne
to
atteyne
the
same
,
and
enuy
other
men
for
them
.
For
commonly
Pryde
is
accompanyed
with
spitefulnesse
.
But
it
cannot
be
said
how
great
a
vice
Ambition
or
Pryde
is
,
nor
howe
many
mischiefes
spring
of
it
.
Therfore
that
the
godly
man
may
eschew
pride
let
him
bethink
him
of
this
saying
of
our
Sauiour
in
the
Gospel
:
He
that
exalteth
himself
shal
be
brought
low
.
And
of
this
in
the
Apostle
Sainct
Peter
:
See
that
ye
haue
lowlinesse
of
mynd
setled
in
you
,
for
good
withstandeth
the
loftie
,
&
giueth
grace
to
the
lowely
.
Therefore
humble
your selues
vnder
gods
mightie
hand
,
that
he
may
lift
you
vp
when
time
serueth
.
Saint
Iames
as
it
were
poynting
with
his
finger
to
this
saying
of
S.
Peters
,
sayth
:
Humble
your selues
in
the
sight
of
the
lord
,
&
he
wil
exalt
you
.
There
are
other
textes
of
scripture
besides
these
,
which
are
able
to
scare
men
from
pryde
.
And
certesse
it
is
very
hard
for
a
man
to
asswage
and
represse
this
loftinesse
of
mynd
,
&
to
think
lowly
&
humbly
of
himself
.
For
the
roote
of
it
is
fastened
deepe
in
mans
brest
,
springing
out
of
the
blynd
self-loue
which
is
ingraffed
in
all
men
by
nature
:
Hereof
commeth
the
estimation
and
trust
of
our
owne
vertues
,
power
,
and
wisdome
,
and
the
misknowing
of
mans
weaknesse
and
infirmitie
.
This
doth
oftentymes
breede
the
despizing
and
oppressing
of
others
.
A
braunche
hereof
is
that
vyce
whereof
the
Diuell
rather
than
the
world
is
the
breeder
,
namely
the
hypocriticall
pryde
&
pharisaicall
ouerweening
,
where
through
men
doe
not
only
conceyue
some
singular
opinion
of
their
owne
:
righteousnesse
,
but
also
despize
other
men
as
vngodly
,
in
comparison
of
themselues
.
Of
the
which
matter
there
is
a
parable
in
S.
Luke
,
wherein
Christ
speaking
of
the
praying
of
the
pharisie
and
of
the
Publicane
,
addeth
this
after
speeche
in
the
end
of
it
,
that
whosoeuer
exalteth
himself
shal
be
brought
low
,
and
whosoeuer
humbleth
him self
shal
be
exalted
.
Heerewithall
agreeth
the
saying
of
the
blessed
virgin
and
mother
of
God
,
that
god
lifteth
vp
and
exalteth
the
lowlie
,
and
pulleth
downe
the
mightie
from
their
seates
.
But
now
let
vs
proceed
to
the
rest
.
Lyke
as
the
Fleshe
is
naturally
giuen
to
ryot
,
vnrulinesse
,
&
wantonnesse
:
euen
so
the
world
ministreth
sundrie
furtherances
of
lust
,
nurrishments
of
vnstayednesse
,
and
firebronds
of
lecherie
to
the
Fleshe
,
adding
fyre
to
fyre
,
and
oyle
to
the
flame
.
It
setteth
all
kyndes
of
pleasures
before
it
,
and
whereas
of
it
owne
accord
it
gapeth
to
greedily
after
such
things
:
it
not
only
quickeneth
it
vp
with
the
smoothe
enticementes
of
them
,
but
also
tolleth
it
on
,
and
holdeth
it
snared
in
captiuitie
to
them
.
Whatsoeuer
the
Fleshe
lyketh
,
of
what
sorte
soeuer
it
bee
,
bee
it
right
or
wrong
,
the
world
doth
in
all
poyntes
feede
the
humor
of
it
,
most
perniciously
soothing
,
following
,
smoothing
,
and
commending
all
things
,
and
suffering
it
to
be
caryed
headlong
into
all
mischiefe
,
by
foading
the
vyces
and
leaudnesse
of
it
.
And
verily
the
World
is
to
the
Flesh
as
a
fit
couer
for
such
a
potte
,
as
the
prouerbe
saith
:
so
iump
doe
they
agree
togither
in
all
poyntes
,
as
I
will
shewe
more
playnly
in
due
place
.
Oftentymes
also
the
World
yeldeth
both
causes
and
occasions
of
spiting
,
of
backebiting
,
of
hatred
,
of
reuenge
,
of
hartburning
,
of
malice
,
of
anger
,
of
impatience
,
of
enmitie
,
of
quarellyng
,
of
slaunderyng
,
of
scoldyng
,
of
raylyng
,
and
of
innumerable
other
sinnes
.
And
this
is
so
true
and
manifeste
,
as
it
can
neyther
bee
denyed
,
nor
ought
to
be
set
foorth
with
moe
woordes
.
Therefore
let
vs
bee
euer
in
a
readinesse
as
it
were
to
some
battell
,
whensoeuer
wee
,
intende
to
set
foote
out
of
doores
and
to
goe
abroade●
.
Let
vs
alwayes
set
sure
watche
vppon
our selues
and
vppon
our
owne
myndes
,
and
when
wee
shall
haue
to
doe
with
other
men
,
let
vs
looke
well
aboute
vs
vppon
all
our
sayinges
and
dooyngs
,
as
though
wee
were
among
the
thickeste
of
our
enemyes
.
Let
vs
eschewe
Stages
,
Gamyngs
,
Syghtes
,
Dauncing
schooles
,
and
throngs
of
people
,
least
anye
thyng
happen
to
come
in
our
syghte
,
whych
maye
eyther
corrupte
vs
by
example
,
or
hurte
vs
by
giuyng
vs
offence
.
Thou
meetest
a
woman
of
verye
good
fauour
and
bewtie
:
beware
thou
fasten
not
thyne
eyes
vppon
hir
.
For
hee
that
looketh
vppon
a
woman
to
luste
after
hir
,
is
an
aduouterer
alreadye
in
hys
harte
,
sayth
our
Sauyour
.
Thou
meetest
with
a
rayler
and
a
slaunderer
:
beware
that
thou
neyther
say
nor
doe
any
thing
vnbeseeming
a
Christen
man
through
anger
,
nor
stryue
with
him
in
scoldyng
and
brawlyng
.
Unto
these
and
suche
other
lyke
thyngs
the
mynde
must
alwayes
bee
armed
aforehande
,
that
nothing
may
seeme
straunge
to
vs
,
nor
any
thyng
happen
vnthought
of
or
vnprouided
for
.
For
(
as
one
sayth
)
a
sodeyne
storme
abassheth
men
more
than
the
storme
that
is
forescene
.
For
the
auoyding
of
these
and
suche
other
things
:
bycause
the
shunnyng
of
them
in
the
open
worlde
seemed
verye
harde
:
The
godlye
in
tymes
paste
did
shet
vp
themselues
in
some
solitarie
place
,
wher
ther
might
be
no
roome
for
so
many
occasions
and
causes
of
sinning
,
nor
for
so
many
corruptions
and
stumbling
blockes
.
Not
vnwisely
certesse
nor
vnwarely
did
they
deale
,
in
myne
opinion
:
but
yet
if
all
other
men
should
doe
the
lyke
,
who
should
gouern
the
common
weale
?
who
should
ouersee
the
Churche
of
God
?
who
should
trayne
vp
youth
in
godlinesse
,
nurture
,
and
learning
?
who
should
incorage
men
to
vertue
by
example
?
Howsoeuer
the
case
standeth
,
yet
must
thou
wrestle
with
the
world
wheresoeuer
thou
becommest
,
vnlesse
thou
intend
to
liue
altogither
among
the
dennes
of
wyld
beastes
,
as
the
men
that
loued
God
did
,
in
the
noble
dayes
of
the
auncient
tymes
.
Whom
though
thou
imitate
neuer
so
neerly
,
yet
am
I
afrayd
that
thou
shalt
fynde
a
world
euen
without
the
world
,
&
that
the
very
solitarinesse
shall
comber
thee
more
,
than
if
thou
leddest
thy
lyfe
where
as
is
most
stirring
,
and
soughtest
the
common
commoditie
of
others
.
What
remaineth
then
,
but
that
we
liue
in
the
world
as
out
of
the
world
?
that
is
to
say
,
that
we
kepe
our selues
vndefiled
of
the
world
,
(
as
sayth
S.
Iames
)
&
neyther
loue
the
world
,
nor
the
things
in
the
world
,
as
saith
S.
Iohn
.
And
as
the
same
Apostle
addeth
immediatly
,
The
things
that
are
in
the
world
are
such
as
these
,
namely
the
lust
of
the
flesh
,
the
likings
of
the
eyes
,
and
the
pride
of
life
.
And
by
those
are
meant
all
manner
of
lewde
desires
that
fight
against
Gods
law
,
al
inticements
of
pleasure
,
all
kindes
of
lusts
and
likings
,
all
couetousenesse
,
ambition
,
straungenesse
,
all
pride
full
of
a
certayne
statelinesse
and
vayne
brauerie
,
and
all
troublesomnesse
of
life
.
And
these
in
very
deede
are
the
things
that
wee
haue
professed
our selues
to
renounce
in
our
Baptim
,
and
from
the
whiche
all
men
must
flee
,
and
keepe
them selues
pure
and
vndefiled
,
at
leastwise
if
they
minde
to
be
taken
for
Christians
,
and
to
be
so
in
deede
.
For
the
loue
of
the
worlde
and
the
loue
of
God
cannot
agree
togither
,
bycause
(
as
sayth
Sainte
Iames
)
the
frendship
of
the
worlde
is
enmitie
against
God
:
so
that
whosoeuer
will
be
frende
to
the
worlde
,
is
made
an
vnfrende
to
God
.
Now
for
the
auoyding
of
the
seuerall
sinnes
,
wherof
bothe
the
causes
and
occasions
doe
spring
of
the
worlde
,
let
euery
man
beare
in
mynde
the
sayings
of
the
Scripture
:
as
for
example
,
against
hatred
and
hartburning
towards
our
neybor
,
this
saying
of
Saint
Iohn
:
Whosoeuer
hateth
his
brother
is
a
manslear
,
and
you
knowe
that
no
manslear
hath
euerlasting
life
abiding
in
him
.
And
if
any
man
say
,
I
loue
God
,
and
hateth
his
brother
,
he
is
a
lyar
.
Against
wrath
,
thys
saying
of
our
Sauiors
:
Whosoeuer
is
angry
with
his
brother
vnaduisedly
,
shall
be
in
danger
of
iudgement
.
Against
rayling
and
mis-speaking
:
Whosoeuer
calleth
his
brother
foole
,
shall
bee
in
daunger
of
Hell
fire
.
And
this
of
Paules
.
Euill
speakers
shall
not
possesse
the
kingdome
of
God
.
Against
impatience
and
desire
of
reuenge
,
this
saying
of
Christes
:
Loue
your
enimies
,
wishe
well
to
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
that
hurt
you
and
persecute
you
,
that
ye
may
be
the
sonnes
of
your
father
which
is
in
heauen
.
And
agayne
:
if
ye
forgiue
not
men
their
misdeedes
,
neyther
will
your
father
forgiue
you
your
misdeedes
.
I
will
not
pursew
these
things
any
further
.
Let
vs
remember
that
the
occasions
,
and
(
as
yee
woulde
say
,
)
the
handles
whereby
to
take
hold
of
these
sinnes
,
are
giuen
vs
of
the
world
:
but
the
roote
of
them
all
is
fastned
deepely
in
the
flesh
:
and
that
the
world
doth
oftentimes
cause
the
vices
to
brust
out
,
whiche
lie
hidden
within
in
the
flesh
.
Dung
(
sayth
one
)
doth
not
alwayes
cast
an
ill
sent
:
but
stirre
it
,
and
thou
shalt
smell
it
.
Euen
so
wee
whiche
seeme
to
our selues
to
bee
meeke
,
gentle
,
godly
,
and
christianly
in
deed
,
do
by
and
by
bewray
what
wee
bee
,
as
soone
as
the
worlde
ministreth
occasion
,
For
then
true
speech
doth
from
the
hart
proceede
:
The
vizor
gone
,
the
thing
remaynes
in
deede
.
That
is
to
say
,
the
naughtynesse
and
sinfulnesse
which
cleaueth
fast
to
the
bowels
and
maree
of
vs
,
bursteth
out
whensoeuer
occasion
is
giuen
,
and
bewrayeth
it selfe
,
so
as
the
secret
vices
that
lay
hid
in
the
innermost
nookes
of
the
mind
appeare
,
and
the
priuie
thoughtes
of
the
hart
whiche
lay
wrapped
vp
in
darknesse
(
as
sayth
the
Apostle
)
are
brought
to
open
light
,
so
as
a
man
may
nowe
in
manner
feele
with
his
handes
the
faultinesse
,
stayning
,
and
corruption
that
is
bred
within
vs
by
nature
.
The
world
sheweth
foorth
riches
,
welth
,
glory
,
honor
,
and
pleasure
.
These
stirre
vp
the
inward
lurking
couetousnesse
,
ambition
,
sensualitie
,
and
other
lustes
and
affections
,
and
bewray
a
man
to
be
farre
otherwise
than
hee
pretended
to
be
.
A
man
is
at
a
deyntie
,
fyne
and
sumptuous
feast
,
wher
there
wanteth
neyther
pleasant
meate
,
nor
most
excellent
and
noble
wine
.
In
this
cace
perchance
he
that
tooke
himselfe
to
be
very
sober
and
well
stayd
by
nature
,
shal
finde
in
him
some
pronenesse
and
forwardnesse
of
his
flesh
,
to
riot
and
surfetting
.
For
the
vice
that
lay
lurking
within
,
indeuoureth
to
burst
foorth
into
act
,
vnlesse
ye
meete
it
by
the
way
,
and
resist
it
and
fight
against
it
with
all
your
power
,
as
the
wel
disposed
sort
&
such
as
feare
God
haue
bin
wont
to
do
.
So
likewise
(
that
I
may
alledge
another
example
)
the
beholding
of
a
fayre
and
welfauored
woman
,
shall
peraduenture
cause
a
man
(
which
douted
nothing
lesse
before
)
to
feele
some
filthy
inclination
of
his
flesh
vnto
wickednesse
,
whyche
eyther
he
was
vtterly
ignorant
of
before
,
or
at
leastwise
beleeued
it
not
to
be
of
so
great
force
to
set
him
on
fire
.
Therefore
let
no
man
,
let
no
man
(
I
say
)
trust
too
much
to
him selfe
,
but
let
euery
man
suspect
himselfe
,
and
acknowledge
both
the
wonderfull
forwardnesse
of
the
flesh
vnto
all
sin
and
wickednesse
,
and
also
the
weakenesse
and
frailtie
of
man
to
withstande
it
:
and
to
the
intente
he
may
eschue
the
sinnes
them selues
,
let
him
(
according
to
the
common
saying
)
eschue
the
occasions
of
sin
:
but
yet
let
him
in
any
wise
call
always
vppon
God
for
help
and
succour
,
and
so
liuing
in
a
cleane
body
,
let
him
labour
and
trauel
towards
heanenly
things
in
his
mind
.
And
inespecially
,
looke
what
vices
euery
man
is
most
giuen
vnto
by
nature
,
let
him
diligently
shun
both
the
causes
and
occasions
of
them
in
the
world
.
Let
him
forbeare
the
felowship
,
familiaritie
,
and
company
of
vnthrifts
,
let
him
not
willingly
be
at
any
sumptuous
and
excessiue
bankets
,
feasts
,
or
meetings
,
vnlesse
hee
bee
in
manner
compelled
.
And
if
he
must
needes
be
at
them
,
let
him
be
well
ware
of
himselfe
,
that
he
neyther
do
,
nor
say
any
thing
there
,
whiche
may
iustly
as
ill
become
a
Christian
,
as
it
may
perhaps
well
become
the
libertie
of
feasting
.
At
a
word
,
let
the
godly
man
indeuer
this
at
all
times
,
and
all
places
,
that
(
as
sayeth
Sainte
Iames
)
he
may
keepe
him selfe
vndefyled
of
the
world
.
Although
this
be
easier
to
be
spoken
than
to
be
done
,
yet
may
it
be
done
in
part
by
the
help
of
Gods
grace
.
Let
vs
streyne
our selues
earnestly
to
the
vttermost
of
our
power
,
and
out
of
al
doubt
God
wil
further
our
indeuour
.
Let
vs
remember
how
Saint
Iohn
sayeth
,
that
the
worlde
passeth
away
with
the
lust
thereof
:
but
hee
whiche
doeth
the
will
of
God
,
indureth
for
euer
.
Wherefore
let
vs
not
loue
the
worlde
,
nor
the
things
that
are
in
the
world
,
though
they
seeme
neuer
so
fayre
and
full
of
all
kind
of
sweetenesse
.
Of
which
forte
are
these
things
wherewith
the
world
is
wont
to
intrappe
men
vnwares
:
filthy
pleasures
,
shamefull
lecherie
,
glittering
and
sumptuous
furniture
of
feastes
,
deyntinesse
of
meates
,
riches
,
welth
,
dominion
,
power
,
honor
,
greatnesse
,
glory
,
dignitie
,
and
(
to
knit
vp
the
matter
in
fewe
wordes
,
)
the
delightes
of
the
flesh
,
the
pleasurings
of
the
senses
,
the
allurementes
of
the
eyes
,
and
the
pride
and
pomp
of
life
.
As
for
all
these
things
,
the
wel
disposed
man
that
feareth
God
,
deemeth
them
not
to
be
true
and
substantiall
goodes
as
they
be
commonly
taken
to
be
,
but
emptie
images
of
good
things
,
or
rather
some
iuggling
trickes
,
and
euen
as
a
poysoned
and
deadly
hony
,
or
else
a
deathfull
draught
of
methe
,
as
the
Prouerbe
sayth
:
and
therefore
he
refuseth
,
forsaketh
,
and
skorneth
them
,
and
(
as
Saint
Iames
counselleth
)
keepeth
him selfe
vnstayned
of
the
world
,
and
(
as
sayth
Saint
Peter
)
fleeth
from
the
corruption
of
lustes
that
is
in
the
world
.
He
knoweth
that
all
the
world
is
set
vpon
naughtinesse
,
as
Iohn
witnesseth
.
Therefore
according
to
Saint
Paules
doctrine
,
he
seeketh
the
thyngs
that
are
aboue
,
hee
careth
for
the
things
that
are
aboue
:
he
passeth
not
for
earthly
thyngs
,
nor
for
the
things
that
are
put
to
him
by
the
world
,
whiche
he
is
not
ignorant
that
hee
renounced
in
baptim
,
togither
with
all
the
pompes
,
allurementes
and
pleasures
thereof
.
And
all
these
things
dothe
the
wel
disposed
man
streyne
him selfe
to
doe
,
vppon
trust
of
Gods
help
.
But
yet
for
all
that
,
it
is
a
thing
of
great
difficultie
and
labor
,
by
reason
of
the
naughtinesse
and
sinfulnesse
that
is
throughly
settled
and
rooted
in
his
corrupt
nature
:
wherethrough
it
commeth
to
passe
,
that
looke
what
leawdnesse
and
wickednesse
so
euer
the
Worlde
occasioneth
and
offereth
,
the
Fleshe
dothe
greedily
catche
holde
of
them
out
of
hande
without
sticking
at
it
.
For
the
senses
and
thoughts
of
mans
hart
are
forwarde
to
naughtinesse
euen
from
his
childhoode
:
and
all
the
imaginations
of
his
minde
are
bent
at
all
tymes
vnto
euill
,
as
that
graue
Authour
Moyses
witnesseth
in
Genesis
.
Great
therefore
and
paynefull
alwayes
is
the
godlye
mans
fyghting
agaynste
the
pronenesse
of
his
owne
fleshe
vnto
sinne
,
whiche
is
vtterly
incredible
,
and
against
his
owne
weakenesse
in
withstanding
the
allurements
of
the
worlde
,
by
reason
of
the
vnweeldie
and
vnbrideled
moodes
of
the
flesh
,
which
willingly
followeth
,
(
I
will
not
say
outrunneth
)
whithersoeuer
the
world
calleth
it
,
&
giueth
no
eare
eyther
to
the
souereintie
of
the
minde
,
or
to
the
commaundementes
of
God
:
in
so
muche
that
Paule
sayde
truely
,
I
knowe
there
dwelleth
no
good
in
me
,
that
is
to
say
,
in
my
flesh
:
for
,
to
be
willing
is
present
with
me
,
but
I
find
no
abilitie
to
doe
thee
good
:
for
I
doe
not
the
good
which
I
am
willing
to
do
,
but
I
do
the
euill
which
I
am
loth
to
do
.
And
a
little
after
:
I
agree
to
Gods
lawe
(
sayth
he
)
as
in
respect
of
mine
inward
man
:
but
I
see
another
law
in
my
members
,
which
warreth
against
the
law
of
my
minde
,
and
leadeth
me
prisoner
to
the
law
of
sinne
that
is
in
my
members
.
Wretched
man
that
I
am
,
who
shall
set
me
free
from
this
body
of
sin
?
I
thanke
God
through
Iesus
Christ
our
Lord
.
Thus
much
hitherto
.
Now
then
that
the
world
doth
both
marre
with
examples
,
and
vndo
with
stumbling-blocks
,
for
asmuch
as
it
is
out
of
all
doubt
,
I
neede
not
to
vse
many
wordes
to
make
it
playne
.
A
poore
woman
sees
a
ritch
Lady
glittering
in
golde
and
purple
,
and
clad
in
apparell
of
sundry
colours
,
and
by
and
by
she
being
inflamed
with
desire
of
like
gaynesse
,
stretcheth
hir selfe
beyonde
hir
abilitie
,
&
hathe
no
measure
of
hir
costlinesse
and
superfluitie
.
So
great
mischiefe
is
there
in
example
,
wherof
the
world
yeeldeth
occasion
.
In
the
meane
while
there
is
no
more
regarde
had
of
that
which
the
Apostle
Saint
Peter
sayth
,
than
of
the
man
in
the
Moone
,
as
sayth
the
prouerbe
.
His
will
is
that
the
attire
of
Christian
women
shoulde
not
be
outwarde
,
in
brayding
of
their
heare
,
in
wearing
of
golde
,
and
in
apparel
of
costly
rayment
,
but
inwarde
and
secret
,
that
the
inner
man
whiche
is
in
the
harte
,
bee
cleare
from
all
corruptnesse
,
so
as
the
minde
bee
mylde
and
quiet
,
&c.
Also
Paules
minde
in
his
Epistle
to
Timothie
is
,
that
wiues
shoulde
clad
themselues
in
sobre
apparel
and
attyre
,
with
shamefastnesse
and
chastitie
,
not
with
curling
of
their
heare
,
not
with
golde
,
not
with
pearle
,
nor
with
sumptuous
rayment
,
but
as
becommeth
women
that
shewe
foorth
godlynesse
by
good
workes
.
Besides
this
,
the
vice
,
wickednes
and
leaudnesse
wherwith
the
world
doth
alwayes
swarme
and
ouerflowe
,
do
often
hurte
by
example
,
castyng
stumblingblockes
in
mens
wayes
,
and
ministring
occasion
of
falling
,
as
,
Lauish
and
ryotrous
expences
,
dayly
bellycheere
,
gloryous
and
fine
furniture
of
feasting
,
rauishing
and
deflowring
of
maydens
,
aduoutry
,
incest
,
Church
robbing
,
blaspheming
of
God
,
and
specially
these
,
swerings
,
cursings
,
&
bannings
,
by
the
crosse
,
woundes
,
and
bloude
of
Christ
,
which
alas
are
too
too
breeme
and
rife
nowadayes
.
I
omit
howe
the
world
inhonoreth
vyces
with
the
names
of
vertues
,
calling
ryot
liberalitie
,
vnshamefastnesse
,
valyant
corage
,
stubornes
,
stoutnes
:
&
crafty
deceitfulnes
,
fynenesse
of
wit
.
Contrariwise
they
deface
vertues
with
the
names
of
vices
:
calling
stayednesse
,
sturdinesse
:
thriftinesse
,
nigardlinesse
:
shamfastnesse
,
sheepishnes
:
mildenes
,
cowardlynes
:
and
warenesse
,
fearefulnesse
.
How
manie
bee
there
thinke
you
,
which
to
eschewe
the
reporte
of
too
much
sparing
and
nigardship
,
doe
after
the
example
of
other
men
,
mayntayne
princely
cheere
,
and
fare
for
a
Pope
,
with
al
sumptuousnesse
and
royaltie
?
Thus
the
world
minystreth
both
cause
&
occasion
,
wherthrough
,
they
that
else
woulde
liue
soberly
,
thriftily
,
and
stayedly
,
do
liue
ouerdaintily
,
fynely
,
&
sumptuously
,
too
the
intent
too
scape
disprayse
.
So
likewise
ye
shal
finde
other
some
,
which
to
eschewe
the
reporte
of
cowardlynes
&
faynthartednesse
,
bycause
it
is
counted
an
vnseemely
thing
for
a
man
to
be
so
,
wil
rather
reuenge
iniurie
than
forgiue
and
forget
it
,
and
rather
go
to
lawe
than
lose
any
peece
of
their
right
.
For
the
world
doth
commonly
terme
patience
by
the
leude
name
of
cowardlynesse
and
lasinesse
,
and
deeme
the
desire
of
reuenge
to
be
a
kinde
of
valiantnesse
and
stoutnesse
meete
for
a
man
.
To
be
shorte
,
after
the
same
sort
there
are
innumerable
,
who
to
eschewe
the
brute
of
pouertie
,
bycause
they
take
that
to
be
reprochfull
,
doe
seeke
goods
by
all
meanes
possible
.
whither
it
be
by
periurie
,
vsurie
,
or
any
other
leude
slightes
,
not
passing
at
all
howe
they
come
by
them
,
so
they
may
haue
them
.
For
if
any
do
heap
vp
riches
by
hooke
and
by
crooke
,
and
inforce
themselues
to
the
vttern
o●t
to
get
abundante
of
welth
,
those
doth
the
world
deeme
to
be
men
of
forcast
and
pollicie
,
and
it
taketh
almost
them
only
to
bee
wise
and
only
worthie
to
be
accounted
of
.
As
for
honest
pouerti●
,
it
despiseth
it
,
making
no
reckening
of
such
as
eschew
it
not
by
al
meanes
possible
.
And
so
by
inflaming
men
with
d●sire
of
welth
and
riches
,
it
bringeth
to
passe
and
obteyneth
,
that
like
as
in
all
other
things
,
so
also
in
this
,
men
direct
the
doings
and
deuices
of
their
whose
life
,
cheefly
by
the
iudgement
of
the
world
,
and
neglect
the
commaundementes
&
heauenly
doctrine
of
God
,
running
blyndly
and
madly
into
al
sin
,
corrupted
by
example
one
of
another
.
Looke
what
I
haue
sayde
of
riches
,
thinke
the
same
to
be
spoken
of
power
,
dominion
and
authoritie
:
to
the
atteynment
of
which
things
whosoeuer
do
bende
themselues
with
all
their
harte
,
them
doth
the
world
gape
&
gaze
at
aboue
all
others
,
as
men
of
greatest
corage
.
Whiche
dealing
when
well
dispozed
men
and
such
as
feare
God
doe
see
,
who
else
are
woont
to
despize
such
things
,
and
to
make
none
account
of
them
:
they
also
are
somwhat
moued
at
it
,
and
tickled
with
a
certaine
desire
of
the
same
things
,
the
whiche
(
notwithstanding
)
they
doe
easily
put
away
and
shake
off
by
and
by
,
in
respect
of
Gods
will
,
which
they
labour
to
obey
.
To
be
short
,
which
way
so
euer
a
man
turne
him
in
the
worlde
,
vndoubtedly
he
shall
euery
where
meete
with
somewhat
,
whereby
the
mindes
of
the
godly
may
be
sore
offended
,
if
they
take
not
heede
,
and
which
may
wonderfully
defyle
,
atteynt
,
and
mar
them
,
with
the
foule
infection
of
noysome
example
,
bee
they
neuer
so
pure
,
sound
,
and
cleere
:
so
as
a
man
may
rightly
say
,
that
the
worlde
is
(
after
a
sort
)
the
wide
gate
&
broad
way
that
leadeth
to
destruction
,
and
is
woont
to
be
alwayes
troden
&
haunted
of
most
men
,
wherof
our
Sauiour
maketh
mention
in
the
Gospel
.
But
I
will
not
stande
any
longer
vpon
these
things
.
Of
the
Diuell
.
THen
let
vs
come
to
the
third
enemy
,
which
is
at
deadly
foade
with
vs
continually
.
Uerily
he
is
the
old
serpent
,
which
is
called
Satan
and
the
Diuel
,
as
Iohn
writeth
in
the
Apocalips
.
This
is
hee
that
raungeth
continually
vp
and
downe
in
Christes
sheepefolde
,
as
an
hungerstaruen
Lyon
seeking
whom
to
deuour
:
whom
Peter
willeth
vs
to
withstand
stoutly
by
fayth
.
This
is
he
that
seduceth
the
whole
worlde
.
This
is
the
author
of
sinne
,
which
allured
the
first
father
of
mankinde
into
deceyt
.
This
is
he
whom
our
sauior
witnesseth
in
a
certaine
place
,
bothe
to
haue
bene
a
murtherer
from
the
beginning
,
and
also
to
be
a
lyer
,
and
the
father
of
Lyes
.
This
is
hee
of
whome
Iohn
saith
,
The
diuell
sinneth
from
the
beginning
.
This
is
bothe
the
prince
of
the
world
,
as
Christ
termeth
him
in
Iohn
:
&
also
the
euill
,
wherefro
we
desire
in
the
Lords
prayer
to
be
deliuered
.
He
therefore
(
to
come
to
the
matter
)
not
only
tempteth
vs
to
the
meane
vices
and
wicked
doings
,
suche
as
I
haue
rehersed
alredy
,
and
wherevnto
both
the
fleshe
of
it
owne
accord
is
foreward
,
and
the
world
ministreth
innumerable
causes
and
occasions
:
but
also
laboreth
to
driue
and
inforce
vs
to
some
greater
sinnes
and
horribler
wickednesse
,
as
Epicurish
contempt
of
God
,
the
neglecting
of
gods
woord
,
vnbeleefe
,
distrust
,
often
despayre
,
false
perswasion
of
ourselues
,
trust
of
our
owne
strength
,
wilfull
stubornnesse
in
euill
,
blaspheming
of
God
,
the
withstanding
of
the
knowen
truthe
,
hypocrisie
,
superstition
,
Idolatrie
,
periurie
,
treason
,
aduoutrie
,
inceste
,
murther
,
kylling
of
a
mannes
owne
father
or
mother
impoysonyng
,
witchcraft
,
and
other
infinite
sinnes
,
&
such
wicked
and
vngodly
deedes
,
as
cannot
be
conteyned
within
any
number
.
He
laboreth
to
infeeble
our
trust
in
God
,
and
also
to
weaken
or
rather
to
take
quite
away
the
hope
of
our
saluation
,
and
to
quenche
our
loue
towardes
God
,
and
our
charitie
towardes
our
neybour
.
To
bee
shorte
,
hee
neuer
leaues
assaulting
of
vs
both
within
and
without
:
hee
preasseth
,
and
pursueth
vs
,
and
neuer
giues
vs
any
respite
at
all
.
And
whome
he
cannot
ouercome
by
sodaine
assault
,
them
he
indeuoreth
to
tyre
with
long
continuance
and
with
holding
on
stil.
He
prompteth
our
mindes
with
filthy
,
shamful
,
and
wicked
thoughtes
,
and
inflameth
vs
with
sundrie
heates
of
lustes
within
:
and
afterward
he
trumpeth
such
things
in
our
way
outwardly
,
as
may
easily
eyther
corrupt
vs
by
example
,
or
offend
vs
vnwares
eyther
in
word
or
deede
.
Finally
he
trieth
al
the
ways
to
the
woode
,
that
looke
to
what
vice
a
man
is
most
prone
by
nature
and
custome
,
hee
may
throwe
him
headlong
into
it
,
and
so
finally
destroy
him
.
And
not
that
onely
,
but
moreouer
he
laboureth
by
all
meanes
to
coniecture
and
knowe
what
euery
man
thinketh
in
his
owne
minde
by
some
outwarde
signes
and
tokens
.
Therefore
of
all
things
it
is
the
hardest
for
a
man
to
resist
his
so
sundry
&
greate
temptations
,
vnlesse
god
helpe
our
infirmity
.
And
the
diuel
assalteth
vs
not
only
in
respect
of
the
minde
,
that
is
to
witte
,
by
prouoking
vs
to
innumerable
sinnes
,
and
by
thrusting
vs
headlong
oftentimes
into
most
horrible
wicked
deeds
:
but
also
indeuoreth
to
the
vttermost
of
his
power
,
to
hurt
our
bodies
,
to
appaire
&
hinder
our
helth
,
to
procure
sicknesses
,
to
infect
the
ayre
,
to
rayse
noysome
tempestes
to
stirre
vp
deadly
warres
,
great
vprores
,
and
troublesome
seditions
,
and
to
minister
causes
and
occasions
of
hatred
,
hartburning
and
enimitie
both
publique
&
priuate
,
wherof
diuers
times
doe
rise
very
great
slaughters
.
And
he
is
not
more
to
be
feared
when
he
assaulteth
vs
openly
,
than
when
he
stealeth
vpon
vs
as
it
were
by
vndermining
:
neither
is
be
more
to
be
dreaded
when
hee
sheweth
himselfe
as
he
is
,
than
when
he
transformeth
himselfe
(
as
sayth
the
apostle
)
into
an
angel
of
light
.
He
dealeth
with
vs
openly
,
when
he
goeth
about
to
driue
vs
to
outwarde
sinnes
and
wicked
deedes
,
as
rape
,
aduoutrie
,
incest
,
manslaughter
,
witchcrafte
,
and
such
like
.
And
he
stealeth
vppon
vs
by
vndermyning
,
when
he
assayleth
vs
vnwares
by
secrete
traynes
,
making
vs
negligent
and
in
manner
carelesse
in
hearing
of
gods
woorde
,
and
slowe
and
slouthfull
in
trew
godlynesse
and
honest
dooings
,
as
in
the
deedes
of
charitie
,
in
praying
to
God
,
in
giuing
him
thankes
,
and
in
executing
euery
man
the
dueties
of
his
owne
vocation
,
and
so
oppresseth
vs
as
it
were
in
a
sleepe
.
And
trewly
Satans
wylinesse
in
assaulting
vs
is
woonderfull
.
For
one
while
in
tempting
vs
to
sinne
,
he
speaketh
vs
faire
and
smileth
vpon
vs
,
lessing
the
heynousnesse
of
the
offence
,
and
taking
away
the
feeling
of
Gods
wrath
for
sinne
,
by
remouing
his
grecuous
threatnings
out
of
our
remembrance
,
and
not
suffering
vs
to
minde
the
punishmentes
that
God
hath
executed
vpon
sinners
in
old
time
.
To
bee
shorte
,
hee
maketh
the
sinner
carelesse
on
all
sides
,
and
(
as
sayeth
Cyprian
)
hee
sootheth
to
deceiue
,
smileth
to
smite
,
and
allureth
to
kill
.
Otherwhiles
on
the
contrarie
part
,
he
woonderfully
inhaunceth
our
sinnes
beyond
all
measure
,
and
driueth
vs
almoste
to
dispaire
by
the
feeling
of
Gods
displeasure
:
he
setteth
before
our
eyes
the
examples
and
punishmentes
of
other
men
.
&
thervpon
he
biddeth
vs
gather
what
we
our
selues
ought
to
looke
for
,
indeuering
in
conclusion
to
bereue
vs
of
all
hope
of
forgiuenesse
,
&
to
draw
vs
to
endles
destruction
Those
vndoutedly
be
the
diuels
fyrie
darts
,
which
S.
Paule
speaketh
of
in
the
Epistle
too
the
Ephesians
.
Also
this
is
a
wonderfull
wyle
of
the
diuel
aboue
all
the
rest
.
For
like
a
craftsmayster
and
cunning
forger
of
all
mischeefe
as
hee
is
when
,
he
cannot
,
ouercome
vs
by
his
owne
feates
,
and
by
the
vices
that
he
prouoketh
vs
vnto
:
then
laboreth
he
to
ouercome
vs
by
our
owne
weldoings
.
O
how
dreadfull
an
enimie
is
hee
,
whiche
maketh
euen
vertue
an
occasion
of
sinning
?
This
wil
become
the
playner
by
an
example
,
When
he
tempteth
a
man
to
surfetting
and
drunkennesse
,
if
the
man
yelde
vnto
him
,
then
hath
he
woonne
him
to
the
fulfilling
of
his
lust
,
whereof
hee
ministred
matter
vnto
him
to
performe
it
withal
.
And
if
the
partie
withstand
it
,
then
doeth
hee
make
him
proude
in
his
heart
,
for
hauing
so
good
stay
of
himselfe
,
And
so
the
diuel
ouercommeth
euen
in
being
ouercome
.
Likewise
when
he
goeth
about
to
inflame
a
man
with
loue
of
mony
,
if
the
man
take
not
good
heede
hee
is
like
to
fal
into
the
crime
of
couetousenesse
,
whiche
(
as
saieth
the
Apostle
)
is
the
seruing
of
Idolles
.
But
if
to
spyte
Satan
withall
,
hee
become
the
bountyfuller
and
kynderharted
to
the
poore
,
then
shall
he
hardly
shift
from
swelling
vp
with
some
secrete
pride
.
Thus
doth
Satan
commonly
cut
euery
mannes
throte
with
his
owne
sworde
,
(
as
they
say
▪
)
and
like
a
wily
and
olde
wringer
as
he
is
,
he
maketh
them
to
vse
his
owne
trickes
and
suttle
sleyghtes
.
In
fleeing
from
the
smoake
men
fall
into
the
fyre
.
By
reason
whereof
,
he
is
no
lesse
to
bee
feared
when
hee
is
ouercome
,
than
when
hee
ouercommeth
.
Diuers
times
he
fayneth
himselfe
to
be
ouerthrown
and
out
of
strength
,
to
the
intente
to
step
vp
againe
the
fiercer
.
He
runnes
away
to
drawe
men
into
ambushe
,
and
to
giue
them
the
counterbuffe
vnwares
.
He
giueth
place
openly
,
to
vanquishe
by
stelth
.
To
be
shorte
,
whom
he
cannot
catch
with
sweetenesse
and
delight
,
him
he
compasseth
with
the
conceyte
and
wel
lyking
of
his
owne
vertues
.
Hereof
sprang
this
bosting
of
the
pharisies
:
I
am
not
a
robber
,
a
wrong
dealer
,
nor
an
aduouterer
,
as
other
men
are
.
I
fast
twice
a
weeke
:
I
giue
tithes
of
all
that
I
haue
.
Rightly
dothe
Ambrose
in
a
certaine
place
warne
vs
,
that
all
other
vices
preuayle
by
euil
deedes
:
but
only
pryde
is
to
be
taken
heede
of
euen
in
wel
doings
.
And
surely
there
is
not
any
man
that
can
be
ready
ynough
to
beware
of
pride
.
Euen
vertue
it selfe
(
as
I
sayd
)
doth
oftentimes
minister
occasion
to
this
vice
,
yea
and
it
commeth
to
passe
diuers
times
,
that
we
vaunt
our selues
to
loftily
in
the
ouerwening
of
our
own
myldenesse
,
and
in
the
humbling
of
our
harts
by
bearing
a
lowe
sayle
:
insomuche
that
euen
in
mislykyng
of
oure
pride
,
wee
doe
after
a
sorte
swell
secretely
in
oure selues
for
mislyking
of
oure
pride
.
And
so
wee
fall
intoo
the
same
vice
that
we
shunned
most
of
al.
Warely
therfore
must
we
worke
,
warely
must
we
preuent
Satans
temptations
,
and
we
muste
labour
to
espye
the
intent
and
drifte
of
our
most
wily
enimie
,
yea
and
(
as
sayeth
Sainct
Paule
)
to
knowe
the
very
thoughtes
and
conceits
of
Satan
.
What
then
shal
a
christian
man
do
in
so
many
,
so
diuers
,
and
so
great
assaults
of
his
most
merciles
enimie
?
Soothly
he
must
flee
to
the
maiestie
of
God
for
helpe
,
he
muste
pray
without
ceassing
,
and
he
must
with
earnest
and
hartie
supplication
,
beseeche
the
eternall
God
the
father
of
our
Lord
and
Sauiour
Iesus
Christ
,
to
deliuer
vs
for
his
sonne
our
mediatour
and
high
priestes
sake
from
the
euill
,
whiche
neuer
ceasseth
one
minute
of
an
houre
,
but
assaulteth
vs
continually
:
and
not
too
suffer
vs
to
fal
or
to
quaile
vnder
temptation
.
Also
we
ourselues
putting
from
vs
the
ouertendernesse
of
our
hartes
,
must
with
singular
stoutnesse
resist
the
Diuel
that
assayleth
vs
,
&
maynteyning
warre
against
him
vpon
assurance
of
gods
helpe
,
beware
of
the
ambusshes
that
he
hath
layde
redy
for
vs
,
and
not
giue
him
any
occasion
to
set
vppon
vs
vnwares
.
Moreouer
,
let
vs
call
to
minde
the
examples
of
the
saints
that
haue
withstood
the
Diuel
manfully
&
the
punishments
,
that
haue
bin
executed
vpon
sinners
,
&
the
greeuous
threatnings
of
the
holye
scriptures
:
that
in
so
doing
we
may
by
the
helpe
of
the
holy
ghost
,
be
able
to
ouercome
the
temptations
of
the
Diuel
the
easelyer
,
&
to
vanquish
our
most
suttle
enemy
,
who
assaulteth
vs
,
not
only
by
himselfe
,
but
also
by
the
worlde
,
and
chiefly
by
our
owne
flesh
,
that
is
to
say
,
by
our
own
selues
and
in
our
owne
selues
.
Neither
let
vs
hope
for
peace
out
of
hande
when
we
happen
to
haue
gotten
once
the
better
hande
of
him
.
What
then
?
We
must
(
as
yee
would
say
)
stand
continually
in
battell
ray
:
for
we
cannot
be
discharged
of
the
daunger
of
the
diuels
assaulting
,
vntill
wee
bee
dispatched
of
our
life
.
Of
which
matter
I
thinke
it
very
expedient
to
adde
here
the
words
of
that
holy
man
&
martire
of
Christ
,
saint
Cipryan
.
Simeon
(
sayth
he
)
auoweth
that
Gods
seruants
are
then
at
peace
,
&
in
free
and
quiet
rest
,
when
they
be
taken
out
of
the
turmoyles
of
this
world
,
&
are
arriued
in
the
hauen
&
dwelling
place
of
the
euerlasting
safetie
,
&
when
they
haue
put
away
this
death
&
are
come
to
immortalitie
.
For
that
is
our
peace
,
our
sure
rest
,
&
our
stable
,
firme
,
&
continuing
safety
.
But
as
for
the
world
,
what
else
do
we
in
it
than
keepe
continuall
war
against
the
diuel
?
than
stand
in
continual
conflict
against
his
darts
&
weapons
?
we
haue
to
incounter
against
couetousnes
,
against
vnchastnes
,
against
anger
,
against
vainglory
,
we
haue
a
continual
,
endles
,
&
combersome
wrestling
to
indure
against
fleshly
vices
&
worldly
allurements
,
mans
minde
being
beseeged
&
as
it
were
trenched
in
with
the
noysomnes
of
the
diuel
,
is
scarce
able
to
incounter
him
&
to
withstand
him
in
al
places
.
As
soone
as
couetousnes
is
ouerthrowen
.
Lecherie
steps
vp
:
as
soone
as
lecherie
is
suppressed
,
ambition
takes
his
place
:
if
ambition
be
shaken
off
,
anger
wexeth
fyerce
,
pryde
puffeth
vp
,
tippling
inticeth
,
enuie
breaketh
concorde
,
&
ielosie
cutteth
off
friendship
.
Thou
art
compelled
to
speake
euill
,
whiche
the
Lawe
of
God
forbiddeth
.
Thou
art
driuen
to
sweare
,
which
is
not
lawful
.
So
many
persecutions
doth
the
mind
dayly
suffer
,
and
with
so
many
dangers
is
the
hart
distressed
:
and
yet
doth
it
delight
thee
to
stand
stil
heere
among
the
diuels
swords
,
when
thou
shouldest
rather
wishe
and
desire
to
hye
thee
vnto
Christe
,
by
the
helpe
of
speedie
death
?
and
so
foorth
.
Now
like
as
thou
muste
not
be
proud
,
if
thou
haue
at
any
time
ouercome
thine
enimy
through
the
helpe
of
God
:
so
must
thou
not
bee
out
of
harte
,
though
he
ouerthrowe
thee
,
&
(
as
it
were
)
dash
thee
against
the
ground
but
thou
must
ryse
vp
againe
the
lustilier
against
thine
enimie
,
and
not
suffer
him
to
go
his
way
vnfoyled
.
And
that
shalt
thou
do
,
if
thou
praye
often
and
hartily
vnto
God
and
craue
the
helpe
of
the
holy
ghost
at
God
the
fathers
hand
for
Iesus
Christs
sake
,
&
henceforth
loke
more
neerly
to
thy self
,
walking
circumspectly
and
warely
in
all
things
,
and
looking
euery
way
aduizedly
about
thee
,
that
thou
offend
not
vnwares
,
ne
dash
against
any
thing
:
if
thou
be
strong
in
the
Lord
,
&
by
the
power
of
his
strength
,
as
sayth
the
apostle
:
&
finally
if
thou
alwayes
and
aboue
all
things
bee
mindfull
of
mans
frayltie
,
that
wheras
thou
seemest
to
thy selfe
to
stande
,
thou
loke
throughly
&
substantially
to
it
that
thou
fall
not
,
and
imploy
thy selfe
to
thy
saluation
with
feare
and
trembling
.
But
to
returne
to
our
former
matters
,
in
the
diuels
tempting
of
vs
,
when
he
pricketh
vs
foorth
to
any
of
the
things
aforesaide
,
wee
must
first
and
formost
take
to
vs
the
sword
of
the
spirit
,
which
is
gods
worde
,
after
the
example
of
our
sauiour
Iesus
Christe
,
who
being
tempted
of
the
diuel
,
resorted
to
the
mistical
scripture
,
by
meanes
whereof
he
brought
to
passe
that
the
diuel
went
away
vanquished
,
and
did
let
him
alone
,
as
the
storie
of
the
gospel
witnesseth
.
The
like
must
we
do
.
As
for
example
(
therby
to
make
the
thing
more
manifest
)
if
he
go
about
to
bring
a
man
to
the
neglecting
of
Gods
worde
,
&
of
holy
assemblies
,
the
man
of
God
by
and
by
fearing
himself
,
must
bethinke
him
of
his
saying
to
S.
Iohn
.
He
that
is
of
God
heareth
gods
worde
.
&c.
My
sheepe
heare
my
voyce
.
If
he
goe
about
to
driue
vs
to
dispayre
for
the
vnmeasurable
number
of
our
sinnes
:
Let
vs
call
to
remembrance
this
saying
of
our
Sauiour
in
Iohn
:
God
so
loued
the
worlde
,
as
he
gaue
his
only
begotten
sonne
,
to
the
intent
that
whosoeuer
trusteth
in
him
should
not
perishe
,
but
haue
life
euerlasting
.
And
this
saying
of
the
same
our
sauiour
in
Mathew
:
Come
vnto
me
all
yee
that
are
weerye
and
ouerloden
,
and
I
will
refresh
you
.
Also
this
whiche
is
written
in
the
first
Epistle
of
S.
Iohn
:
If
any
of
vs
sinne
,
we
haue
an
aduocate
with
the
Father
,
euen
Iesus
Chryste
the
righteous
,
and
he
is
the
attonement
for
our
sins
.
Again
,
herein
appeared
Gods
loue
towards
vs
,
that
God
sent
his
onely
begotten
son
into
the
world
,
too
the
ende
that
we
might
liue
by
him
,
&c.
So
likewise
,
in
all
other
of
the
Diuels
temptations
and
suggestions
,
the
godly
man
muste
(
as
I
sayde
afore
)
take
to
him
the
spirituall
sworde
,
to
incounter
his
enimie
withall
,
and
he
shall
go
away
with
victory
in
all
conflictes
through
the
helpe
of
God
.
For
without
Gods
grace
,
mans
indeuor
is
vaine
and
to
no
purpose
.
For
al
our
abilitie
commeth
of
God
,
it
is
Gods
euery
whit
of
it
,
as
saith
that
blissed
man
Cyprian
.
Neither
can
wee
hope
for
any
victory
against
the
Diuel
by
reason
of
the
feeblenesse
and
infirmitie
of
our
owne
strength
:
vnlesse
God
helpe
vs
.
And
that
is
the
very
cause
why
our
Lord
commaundeth
vs
to
desire
of
God
the
father
,
that
he
should
not
leade
vs
into
temptation
,
but
as
oft
we
flee
vnto
him
,
deliuer
vs
from
that
euil
wyght
,
whiche
suffereth
vs
not
to
be
in
rest
and
quiet
one
minute
of
an
houre
.
The
same
Lorde
of
ours
exhorteth
vs
to
watch
and
pray
,
least
wee
fall
into
temptation
.
Yea
the
Apostle
Peter
quickeneth
vs
to
sobrietie
and
watchfulnesse
,
bycause
of
our
aduersarie
the
Diuell
,
who
goeth
about
like
a
roring
Lyon
,
seeking
whom
to
deuour
.
But
nowe
to
finish
this
part
of
the
diuels
temptation
,
I
will
breefly
set
downe
what
Tertullian
sayth
of
that
most
sturdie
enimie
of
mankinde
.
He
neuer
suffereth
his
malice
to
rest
(
saith
he
:
)
he
matcheth
,
he
assaulteth
,
he
beseegeth
:
if
he
may
by
any
meanes
eyther
strike
the
eyes
with
fleshly
concupiscence
,
or
snare
the
minde
with
worldly
intycementes
,
or
ouerthrowe
fayth
with
feare
of
earthly
authoritie
,
or
writhe
one
from
the
sure
way
by
vntowarde
traditions
:
he
spareth
no
stumbling-blockes
,
he
spareth
no
temptations
.
To
the
same
purpose
also
maketh
this
of
saint
Cyprian
:
Our
aduersary
with
whom
we
be
at
warres
,
is
old
,
&
on
auncient
enimie
.
It
is
ful
sixe
thousand
yeeres
ago
since
the
diuell
did
first
fight
against
man
.
He
hath
now
learned
all
kinds
of
tempting
,
and
al
slights
and
trickes
to
ouerthrowe
,
euen
by
the
long
continuance
of
his
practise
.
If
he
fynde
Christes
souldyer
vnprepared
,
rawe
,
not
heedful
,
nor
watching
with
all
his
harte
:
he
windeth
about
him
vnwitting
it
,
he
beguyleth
him
vnwares
,
he
deceyueth
him
for
want
of
skill
.
But
if
a
man
that
keepeth
Gods
commaundements
&
sticketh
stoutly
vnto
Christ
do
cope
with
him
,
he
must
needes
be
ouercome
,
bycause
Christ
whom
the
man
confesseth
is
vnvanquishable
.
The
same
man
in
another
place
saith
thus
.
Wee
must
keepe
watch
my
deere
brethren
,
and
labour
with
al
our
power
,
that
we
may
with
all
heedfulnesse
and
wakernesse
withstande
our
enimie
in
his
rage
,
who
shooteth
his
dartes
at
vs
to
strike
vs
and
wound
vs
in
al
parts
of
our
body
.
He
goeth
prying
about
euery
one
of
vs
,
and
like
an
enimie
that
beseegeth
the
walles
of
a
towne
,
hee
spyeth
and
tryeth
whither
any
part
of
our
members
he
lesse
stedie
and
assured
than
it
shuld
be
,
that
he
may
breake
in
at
it
to
the
inner
partes
.
He
offereth
the
eyes
alluring
shapes
and
delightfull
pleasures
,
to
destroy
chastitie
by
sight
.
He
tempteth
the
eares
with
shirle
musik
,
that
the
sweetnesse
of
the
sounde
may
lozen
and
soften
the
corage
of
the
Christian
by
heering
.
He
prouoketh
the
tong
to
misspeaking
,
he
pricketh
foreward
the
hands
to
malapertnes
of
slaughter
,
through
prouocation
of
wrongs
.
Too
make
a
manne
a
deceyuer
,
he
faceth
him
with
vniust
gayne
.
Too
catch
the
soule
with
couetousnesse
,
hee
thrusteth
in
hurtfull
commoditie
.
To
bereeue
a
man
of
the
heauenly
honour
,
he
promiseth
him
worldly
honour
.
To
steale
from
him
the
true
things
,
he
sheweth
him
the
false
things
.
And
when
hee
can
not
beguile
couertly
,
hee
threateneth
openly
and
apertly
,
manacing
with
terror
of
troublesome
persecution
,
as
one
that
is
alwayes
enimie
to
Gods
seruants
,
&
always
restles
in
seking
to
subdue
them
.
In
peace
he
is
slye
,
&
in
persecution
violent
.
Therfore
my
deerebeloued
brethren
,
our
minds
must
stande
armed
&
weaponed
,
as
wel
against
all
the
diuels
deceitfull
slights
,
as
against
all
his
open
manaces
,
as
readie
alwayes
to
fight
against
him
,
as
our
enimie
is
alwayes
redie
to
assayle
vs
.
Thus
much
sayeth
saint
Cyprian
.
And
this
enimie
is
so
much
more
to
be
feared
than
the
flesh
or
the
world
,
not
only
bycause
he
almost
neuer
ceasseth
to
assault
vs
on
al
sides
al
our
life
long
,
but
also
putteth
vs
to
our
plundge
at
the
point
of
death
,
when
we
be
readie
to
giue
vp
the
ghost
.
At
that
which
instant
he
laboreth
to
driue
vs
to
dispayre
,
by
setting
our
sinnes
before
our
eyes
,
&
by
inhauncing
them
wonderfully
aboue
mesure
.
Moreouer
,
at
the
same
time
,
he
bringeth
importunately
to
our
remembrance
,
the
iudgment
seate
of
the
Lord
,
the
torments
of
hell
,
the
fire
that
shall
neuer
be
quenched
,
&
furthermore
Gods
rigour
,
&
the
examples
of
Goddes
dreadfull
wrath
in
punishing
of
sinners
,
that
he
may
driue
the
wretched
ma
to
dispayre
of
his
saluation
.
Also
he
casteth
in
a
chokepeare
to
make
him
dout
of
gods
mercie
,
and
putteth
perilous
thoughtes
in
his
heade
,
of
predestination
.
To
be
short
,
he
striueth
to
weaken
the
beleefe
of
the
thynges
that
are
to
be
beleued
,
and
maketh
to
cal
al
the
whole
doctrine
of
our
Religion
into
doubt
:
that
he
may
so
at
length
throwe
him
headlong
into
endlesse
damnation
.
Or
if
he
perceiue
hym selfe
to
win
nothing
that
way
:
then
he
transformeth
himselfe
into
an
Angel
of
light
,
and
whom
he
could
not
perchaunce
driue
to
dispayre
,
him
he
stirreth
vp
to
a
certaine
vngodly
selftrust
,
and
to
a
presuming
vpon
his
own
desertes
,
and
so
laboureth
to
oppresse
him
vnwares
with
carelesnesse
,
yea
and
euen
standing
in
a
fond
conceyt
of
his
own
good
deds
.
Of
the
whiche
matter
,
forasmuch
as
I
haue
spoken
sufficiently
in
my
booke
of
the
comforting
of
the
sick
,
I
wil
adde
no
more
of
it
here
.
These
are
almost
al
the
things
that
came
to
my
mind
concerning
the
conflict
of
the
Christen
man
against
the
flesh
,
the
world
,
&
the
diuel
,
which
I
thought
good
too
put
forth
.
Great
vndoubtedly
is
mannes
vnabilitie
to
resist
these
enimies
:
but
yet
(
as
I
sayde
)
wee
bee
able
to
doe
al
things
through
him
that
strengtheneth
vs
:
and
that
is
the
sonne
of
God
,
our
Lorde
and
sauiour
Iesus
Christ
.
Be
of
good
cheere
(
saith
be
,
)
I
haue
ouercome
the
world
.
Therefore
let
vs
be
of
good
corage
,
and
call
continually
vpon
God
for
help
,
and
(
as
our
sauiour
counselleth
vs
)
let
vs
not
be
weery
of
praying
,
let
vs
eschew
al
occasions
of
sinning
,
let
vs
forthw
t
stop
the
temptations
at
their
first
enterance
,
&
let
vs
neuer
suffer
them
to
gather
strength
.
For
when
men
stand
or
tarry
any
thing
long
vppon
filthy
thoughtes
,
they
runne
in
daunger
of
being
ouercome
at
the
length
.
When
we
haue
gotten
the
vpper
hande
,
let
vs
buckle
our selues
new
againe
to
the
battell
,
and
not
imagine
the
conflict
to
be
come
yet
to
a
finall
end
.
For
wee
muste
looke
still
for
one
temptation
in
anothers
necke
.
And
if
we
be
ouercome
,
let
vs
not
be
out
of
hart
for
it
.
For
as
it
is
true
that
one
said
,
that
is
too
wit
,
that
the
man
which
runnes
away
may
fight
againe
:
so
is
it
as
true
,
that
the
conquerour
hath
oftentimes
bin
ouercome
of
the
vanquished
.
Let
vs
doe
our
indeuor
,
that
whatsoeuer
occasion
our
enemye
giueth
vs
of
sinning
,
wee
may
take
holde
of
it
to
doe
well
,
and
(
as
the
prouerb
sayeth
)
lette
vs
cut
his
throte
with
his
owne
sworde
.
Right
hard
and
difficult
surely
is
the
combate
with
our
enimie
,
but
yet
is
the
victorie
easie
by
the
helpe
of
God
.
Only
let
vs
withstand
him
manfully
and
with
stoute
corage
,
and
God
will
helpe
our
indeuor
,
&
(
that
I
may
vse
the
Apostles
words
)
he
wil
treade
downe
Satan
vnder
our
feete
.
When
our
enimie
tempteth
vs
,
let
vs
alwayes
call
to
mynd
the
shortnesse
and
vncertaintie
of
this
lyfe
,
the
presentnesse
of
death
at
all
times
and
in
all
places
,
the
perill
of
vnrepentantnesse
,
&
the
endlesse
punishments
of
hell
,
but
specially
and
aboue
all
thinges
,
Gods
being
present
euerywhere
,
and
the
presence
of
the
Angels
whome
our
most
mercifull
father
hathe
appointed
to
keepe
vs
.
Let
vs
beare
in
minde
that
we
be
the
temple
of
God
▪
and
that
Gods
spirite
dwelleth
in
vs
.
Therefore
let
vs
not
(
I
say
)
let
vs
not
vnhallow
Gods
holie
temple
,
neither
let
vs
(
as
sayth
the
Apostle
)
greeue
the
holy
spirite
of
God
by
following
our
filthye
lustes
,
and
running
foorth
whithersoeuer
oure
enemie
the
Diuel
calleth
vs
.
Let
vs
not
driue
away
the
Angels
,
whom
God
hath
set
to
be
our
kepers
for
the
mayntenaunce
of
welfare
,
the
reuerence
of
whom
ought
of
right
to
call
vs
backe
from
sin
and
wickednes
.
Let
vs
be
ashamed
to
do
those
things
in
the
s●ght
of
the
angels
,
which
we
would
be
loth
to
doe
in
the
sight
of
a
man
.
Let
the
purenesse
and
holinesse
of
the
Angels
keepe
vs
somewhat
in
awe
from
sinning
.
Nay
rather
,
let
God
himselfe
who
is
present
euery
where
,
who
is
the
searcher
of
mens
raynes
and
hartes
,
and
which
looketh
into
the
innermost
conceyts
of
our
mindes
let
him
(
say
I
)
●ray
vs
not
onely
from
al
leude
&
wicked
deedes
,
but
also
from
thinking
vpon
any
thing
that
is
vnhonest
,
filthy
,
or
vncleane
,
if
wee
be
not
vtterly
godlesse
&
stark
Epicures
Finally
,
let
vs
indeuer
to
bee
sobre
,
&
beware
that
our
harts
be
not
ouercharged
with
surfeting
and
drunkennesse
.
But
as
the
Church
of
God
sing
in
hymnes
,
I
say
,
more
sparely
let
vs
vse
Our
words
,
our
meate
,
and
eke
our
drinke
,
Our
sleepe
and
Play
,
that
we
may
stande
More
stiffly
stil
vppon
our
garde
,
And
let
vs
shunne
all
naughtie
things
▪
Which
ouerthrowe
the
wauering
mindes
▪
And
let
vs
giue
our
wily
foe
No
roome
to
vse
his
tyrannie
.
Last
of
all
,
let
vs
assure
ourselues
,
that
in
this
harde
and
daungerous
incounter
against
our
inbred
coruption
&
pronenes
to
sin
against
the
innumerable
inticements
of
the
world
,
&
against
the
prince
of
darknesse
,
and
god
of
this
world
,
whiche
maintaineth
vnreconcylable
war
against
vs
,
the
holy
ghost
helpeth
not
the
cowards
&
hartles
sort
,
nor
the
sluggards
and
slothful
sort
,
nor
such
as
sit
loytring
and
ydle
as
it
were
with
their
armes
folded
one
within
another
.
Therefore
let
vs
not
soothe
our selues
in
our
owne
weaknesse
,
neither
let
vs
cocker
our
owne
nycenesse
:
but
being
armed
&
weaponed
with
the
spirituall
furniture
that
saint
Paule
maketh
mention
of
in
the
Epistle
too
the
Ephesians
,
lette
vs
ioyne
battell
cherefully
,
as
valiant
in
the
Lord
,
and
by
the
mightines
of
his
strength
as
saith
the
apostle
.
Let
vs
not
giue
brydle
wilfully
to
our
affections
,
neither
let
vs
at
any
time
shrinke
wyllingly
from
Gods
grace
.
They
that
streyne
themselues
are
helped
from
aboue
as
they
say
.
God
giueth
his
holy
spirit
for
Christ
the
meadiators
sake
,
to
them
that
craue
it
.
Through
whose
ayde
and
helpe
,
mans
infirmitie
which
else
had
bin
vtterly
vnable
through
the
only
powers
of
nature
,
is
nowe
inabled
by
power
from
heauen
,
if
it
submit
it selfe
thereto
:
at
leastwise
so
wee
fayle
not
ourselues
,
but
beware
in
any
wise
that
we
receiue
not
Gods
grace
in
vaine
.
For
although
wee
cannot
by
any
meanes
vtterly
roote
out
▪
&
quite
&
cleane
take
awaye
the
corrupt
naughtinesse
that
is
bred
in
vs
,
nor
plucke
vp
(
as
yee
woulde
say
)
all
the
rootestrings
of
it
,
so
as
nothing
shoulde
be
lefte
:
yet
surely
we
may
be
able
by
the
furtheraunce
of
Gods
helpe
,
to
keepe
it
downe
and
after
a
sort
to
subdue
it
,
so
as
although
we
cannot
vtterly
ouerwhelme
it
&
quench
it
that
it
might
neuer
rebell
,
yet
we
may
kepe
it
,
in
the
meane
while
from
reigning
&
from
ouermastring
of
vs
.
So
likewise
may
we
be
able
to
refuse
the
inticements
of
the
world
if
we
indeuor
it
with
al
our
power
:
&
to
wythstande
Satan
,
if
we
put
away
the
ouertendernesse
of
our
hartes
:
and
finally
to
get
the
vpper
hande
of
our
enimies
,
if
we
inforce
our selues
to
it
with
all
our
harte
and
all
our
indeuor
:
howbeit
,
not
wee
(
as
the
Apostle
saith
)
but
the
grace
of
God
with
vs
.
Therefore
:
lette
vs
euermore
craue
this
grace
at
Gods
hande
trustfully
and
without
doubtyng
:
let
vs
flee
thither
for
succour
,
vpon
acknowledgment
of
our
owne
vnabilitie
to
resist
:
and
let
vs
also
yeeld
our selues
therevnto
.
So
will
it
come
to
passe
,
that
the
victorie
which
we
could
not
atteyne
by
our
own
power
,
we
shall
atteyne
by
the
helpe
and
furtherance
of
this
grace
,
and
that
through
our
Lorde
Iesus
Christ
,
vnder
whose
antsignes
wee
fyght
in
the
camp
of
his
Churche
,
and
vnto
whom
we
haue
giuen
our selues
in
baptime
,
renouncing
there
the
worlde
and
Satan
the
Lorde
of
the
worlde
,
with
all
the
pompes
and
pleasures
thereof
.
Let
vs
followe
this
rightly
noble
,
victorious
,
and
triumphante
Graund
captaine
,
who
both
incorageth
vs
to
fight
,
and
inableth
vs
to
win
:
and
both
releeueth
them
that
faynt
,
and
crowneth
them
that
ouercom
.
For
this
is
he
which
saith
in
the
Apocalips
,
To
him
that
ouercommeth
,
I
will
giue
to
eate
of
the
tree
of
lyfe
that
is
in
the
mids
of
the
Paradise
of
my
God
.
And
againe
Be
faythfull
vnto
the
death
,
and
I
wil
giue
thee
a
crowne
of
life
.
The
same
Lorde
promiseth
to
him
that
getteth
the
vpper
hande
,
both
deliuerance
from
the
second
death
▪
and
hidden
Manna
,
and
the
writing
of
his
name
in
the
booke
of
life
,
and
the
sitting
by
him
in
his
throne
,
and
the
right
of
Gods
children
,
&
the
possession
&
inherlting
of
all
good
things
.
Whom
would
not
so
greate
rewardes
incorage
,
were
he
neuer
so
ranke
a
cowarde
?
whom
would
they
not
thrust
foreward
,
were
be
neuer
so
heauy
a
sluggarde
?
If
we
be
christians
,
let
vs
beleeue
God
the
fetter
foorth
of
such
rewards
for
vs
,
and
lette
the
same
rewardes
kindle
our
corages
to
deale
lustily
.
For
as
for
him
that
is
not
moued
with
suche
rewardes
,
surely
he
is
little
better
than
an
Epicure
,
and
an
vtter
dispyzer
of
religion
,
and
a
man
whose
saluation
is
wel
neere
past
recouery
.
God
the
eternall
father
of
our
Lorde
and
Sauiour
Iesus
Christ
,
be
euer
our
ayde
and
helpe
in
our
continuall
battell
agaynst
the
Fleshe
,
the
World
,
and
the
Diuel
,
and
suffer
vs
not
to
sinke
or
giue
ouer
,
but
deliuer
vs
when
wee
flee
vnto
him
,
from
that
wicked
wyght
which
leadeth
away
the
whole
worlde
after
hym
.
To
be
shorte
,
we
beseech
him
to
vouchsafe
to
make
vs
able
by
his
grace
,
to
ouercome
the
fraylty
of
our
flesh
,
to
eschew
the
inticements
,
corruptions
and
infections
of
the
world
,
and
to
beware
of
the
baytes
,
slightes
,
and
deceytes
of
the
diuell
.
And
so
,
vnto
him
with
the
son
and
the
holy
Ghost
,
be
all
prayse
,
honor
and
glorie
for
euer
and
euer
worlde
without
end
.
Amen
.
Amen
.