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A00374 A shorte recapitulacion or abrigement of Erasmus Enchiridion brefely comprehendinge the summe and contents therof. Very profitable and necessary to be rede of all trew Christen men. Drawne out by M. Couerdale Anno. 1545; Enchiridion militis Christiani. English. Abridgments Erasmus, Desiderius, d. 1536.; Coverdale, Miles, 1488-1568. 1545 (1545) STC 10488; ESTC S109902 29,209 74

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Christēdome And though the beginning of a thing be neuer so harde yet the waye of vertue in proces doth waxe easie shal beestes be more ready to be tamed thē we in our mindes Sal we for the healt of our bodies be ruled by the counsail of a phisician beynge a man and not master our awne affections at the commaundement of god him selfe to haue a quyete conscience al oure whole life Shal we do more so saue oure bodies from liknesse then to delyuer both body and soule from eternall death The .vi. Chapter Of the two partes of man proued by holy scripture AShame it is that in this warre men be so rude and vnexercysed that they know not the dyuersite betwene reason and affectiōs For that the philosophers call reason the same doth S. Paul sōtyme call the sprete sōtyme the inward man somtyme the lawe of the mynde That they call affection calleth he somtyme the flesh somtyme the body somtyme the outward man the law of the membres and the body of death And thus oure warre is peace life and libertie of the soule but death and bondage of the fleshe with al his lustes Now where as Plato put two soules in one man S. Paul in one mā maketh two men so coupled togheter that nether without other cā be either inheauē or hel And againe so separated that the death of the one must be the life of the other This is the olde debate betwene the two twynnes Iacob ād Esau which or euer they come to light wrastle together within their moters wombe Betwene these two brethren is neuer ioyned parfite concorde For Esau hateth Iacob who hauing Esau euer suspected darre not come within his daunger With thing shulde teach us to suspecte oure owne sensual fleshe and alwaye to eschue the counsail therof Yea mete is it and conuenient that the woman be obediēt to the husbande that Isaac be more set by then Ismael that grace increace and tirannye of the flesh mynishe For whan carnal affections ware olde then springeth vp to blessed tranquilite of an innocent mynde and sure quietnesse of the sprete Let not Ismael therfore the childe of the flesh disceaue us with his pastyme and pleasures but let oure Isaac alwaye suspecte him and flee the occasions of synne For ful wilde is the flesh so that the trouble therof is expedient to the exercyse of vertue to the custodie of humilite to nurtoure us ād to teach us whā we are tēpted first to desire helpe of god secōdly that yf we be his no tentacion can be daungerous vnto us And finally against al vain glorie agaynst so wilde and manyfolde affections to be euer stil wrastleng For by such victory we shalbe sure of the blessinge of god and opteyne grace to be at another tyme much 〈…〉 armed against oure enemie 〈…〉 halt not on both sydes but leene more to the sprete of god then to oure awue carnall affections Which yf we māfully subdue vnto the end we shal be sure after these trublous stormes to haue true quietnesse euen to se the lorde to taist and fele how swete ād pleasaunt he is and to opteyne eternal consolacion in him The .vij. Chapter Of the thre partes of man MAn after the mynde of Origen is made of thre partes The first parte is the flesh wherin the malicious serpent thorou origenal frespace hath written the lawe of synne wherby we be prouoked vnto fylthynesse and coupled vnto the deuell yf we be ouercome The secōd parte is the sprete wher in we represente the symilitude of the nature of god who after the eternall law of his owne mynde hath grauen therin the lawe of honestie wherbye we be knett vnto god and made one with him The thirde parte is the soule partaker of the sensible wittes and naturall mocions wo yf she forsakyng the flesh 〈◊〉 unto the sprete becometh 〈…〉 But yf she foolowe the corrupte affections of the flesh then ioyneth she herselfe vnto an harlot and is made one body with her that beyng an euel straunge flatryng foolishe and babling woman breaketh her promes and forsaketh the husband of her iouth Wherfore yf we enclyne vnto the sprete it maketh us not onely blessed religious obedient kynde and mercifull But also teacheth us to desire celestiall and necessary pure parfite and godly thinges to obeye God more then men and though some affections be disguised with visers of vertue yet not to be disceaued with them Yf we enclyne to the flesh it maketh us beestes despysers of God disobedient vnkynde and cruel yea ād causeth us to desire delicate pleasaunt and filthie thinges The rule of true godlynesse therfore is to leene so nighe vnto the sprete that for any good inclinacion or vertue we ascrybe nothinge to oure selues that we do nothing for our awne pleasure or advauntage that for obseruyng of outward thinges we iudge not oure selues better thē other men that we regarde more our neghbours nacessite and be readier to helpe them then to kepe mês tradicions that our loue be chaist and spiritual ād that nothing be so deare vnto us as Christ himselfe The .viii. Chapter Certaine general rules of Christen lyuinge Now to guyde and conueye us out of the blynde errours of this world vnto the pure and cleare light of spiritual liuinge we must of vertue and godlynesse make euen a crafft and occupation the rules wherof yf we do folow and manfully exercyse oure selnes therin the holy goost shal bring oure purpose for ward These preceptes shal do us much good agaynst blindnesse against the flesch and against oure awne weaknesse namely thre euel that proceading of origenal synne remayne still in us to nurtoure us and for the increace of vertue For where as blindnesse cancred with corrupte and euell bringing vp lewde company froward affectious darknesse of vices and with custome of synne dymmeth the iudgment of reason so that in the election of thinges we be disceaued and in stead of the best folowe the worst The first poynt is therfore that we haue knowlege to discerne what is to be refused or clene obbolissed and what is to be accepte Secondly where as the flesh draweth us to in ordinate affectiō we must hate that wich we knou to be euel loue that which is honeste wholsome ād good Thirdly where as infirmite ouercometh us is either with tediousnesse or with tentacion we must be of good corage and so contynue in the thinges which we haue wel begon ne that we faynt not ād that after we haue set oure hand to the ploughe we loke not bacward til we haue opteyned the crowue promised The .ix. Chapter Against the euel of ignoruance The first rule THe first rule must be that we so iudge both of Christ and of his holy scripture that we be sure how that it greatly perteyneth to oure health and that though al the world be against it yet nothing that
the mouth speaketh out of the abundaunce of the hert No doute we wolde speake the lyuely wordes of god and worke his dedes yf he oure lyfe were present within oure hertes Thus though we fight in straunge and wonderfull ioperdies with many violent and subtill aduersaries yet haue we causes sufficient to be of good cōforte For though oure enemies be greuous yet haue we present helpe at hande Though they be many agaynst us what matter is it whan god is on oure syde Yf he staye us who cā cast us downe As for oure enemie he is no new soldyour but one that was ouercome many yeares agoo ād ouer throwne by the might of Iesꝰ christ as he shal non also be subdued in us bi the same power yf we as lyuely membres remayne in Christ oure heade For tough we be not strong in oure owne strength yet in him we shall be able to do all thynges Yf the ende and victory of oure warre depended of fortune thē might we donte therof but it is certayne and sure namely in the hādes of oure protectoure whose benignite neuer fayleth man Wherfore yf whe beynge thanckfull vnto him that for oure saluacion first oppressed the tyrannye of synne Yf we be not carelesse ner negligent but with all diligence do oure parte agayne and be of good comforte Yf we I saye fightinge on this maner do folowe his ensample nether bearinge us to bolde vpon the grace of god as they do that be carelesse nether casting awaye the confidence of mynde as do they that mistrust his mercie Then thorow his strength we shall be sure in conclusion to wynne the felde The .ij. Chapter What weapens are to be vsed in the warre of a Christen man LYke as nothing perteyneth more to the warre of a Christē mā then to knowe with what weapens he must fight and to haue the same alwaye readye at hande Euen so consideringe the aduersary is neuer ydle we ought not to ceasse from warre but yf we wil fight against the multitude of vyces we oughte alwaye to watche to haue oure mynde armed ād to take the weapēs of defence but specially to prouide us of two namely praier ād knowlege which be the chefe armoure of a Christen man Perfite praier lifteth vp te mynde vnto god knowlege armeth the mynde with halsome preceptes and honest opynions These two cleue so together that the one can not lacke the other For as the one maketh intercession so the other teacheth how we ought to praye namely in the name of Iesu and what we ought to desyre euen that which is wholsome for oure soules health Now though praier be more excellent because she thalketh familiarly with almightie god yet is knowlege no lesse necessary Which as it ought not to be vnparfite so ought not prayer to be faynt slacke or without quycknesse Nether cā we wel perfourme the great iourney that we haue to go without the ayde and helpe of these to weapēs The vse of praier is not to mōble bable much as they do that are not rype in gods sprete For fyve wordes spokē in knowlege are better then ten thousand babled with the mouth Nether is it the noyse of our lippes but the feruēt desyre of the mynde that god aloweth Which feruent prayer with like studie or meditaciō of the holi scripture is able as wel to put abacke the greate violēce of our enemies as to make easie any greuous aduersite Yf we with this heauēly Mannaād foode of god be refreshed in the furtheraunce of oure iourney it shal make us bolde and strōge to buckle with oure enemies For the doctryne of god as it onely is pure and vndefyled contrary to the nature of mens doctrynes Euen so to them that spiritually vnderstōding it maye abyde the hearyng therof ther is nothing sweterner more pleesaunt and therfore the more worthy to be searched and wel pōdred This is the ryuer of cōforte the fountayne of ease the wel that refreshed the weerye the water of Siloe where the blind recouer their sight To the studie wherof yf we applie oure selues wholly that is yf we exercyse oure myndes continualli in the lawe of god we shal be so armed that we nede not to feare anye assaulte of oure enemies Touchinge the heithan Poetes and Philosophers yf we taist of them measurably so that we waxe not olde ner ●ye in them they are not utterly to be disalowed Yea what soeuer they teach welle ought nomore to be despysed then was the counsail of Iethro whom Moses folowed As for such as wryte vnclenly we ought either not to touch thē or els not to loke to farre in thē To be shorte al maner of lerninge shulde be taisted in due season ād measure with good iudgmēt and discretiō vnder the correctiō of christes doctryne so that the wisdome of god be aboue al other oure best beloued oure doue oure swete hert Which maye not be touched but with cleane and washē handes namely with high purenesse of mynde and due reuerence for so comminge vnto it we shal se the pleasures delicates and deynies of oure blessed spouse the precyous Iewels of riche salomō euen the secrete treasure of eternal wisdome Wherfore cōsideringe the verite of god nether disceaueth ner is disceaued we ought to geue more credēce ther vnto thē to any thynge that we do bodely either se or heare As consernyng the interpretours of the holy scripture we ought not to chose them that teach to brawle and contēde but such as go far thest frō the lettre whose godlynesse and holy lyfe is knowne whose lernynge is more plenteous ād whose exposiciō is most agreable vnto gods worde Now as we ought to growe vnto parfitnesse and strenght in the knowlege therof and not still to be children Euen so yf we will haue it to be sauery vnto us and to nourishe us we must not reed without vnderstunding as clostres do but breake the codde and failt of the swetnesse within specially cōsideringe that as it is the sprete and not the flesh that quyckeneth so wil the father of heauē be whorshipped in the sprete and not in the barcke of the lettre Wherfore tough we shulde not despise the weake yet ought we to make spede vnto more secrete misteries and to stere vp our selues ther vnto by offten prayer till it please god thorow his sonne Iesus Christ to open it that yet is shutt vnto us Now tho oure purpose yf we wandryng thorow out al doctrynes pyke and chose out the best and by the example of the bee refuse the poyson ād sucke out onely the wholsome and swete Iuce it shal arme oure myndes the better to a vertuous conuersacion But that deuyne harnesse which with no weapen can be persed is fetched onely out of the armory of holy scripture wher with oure Dauid Christ Iesus brake the forehead of oure aduersary Wherfore if we list to go vnto the
leysure to care for other thinges whether they be geuen us or taken awaye from us but euen to vse the worlde as yf we vsed it not After this rule yf we examen al oure studies and actes than like as hauyng a craft or occupacion we wil not laboure to defraude oure neghbours but to fynde oure housholdes and to wynne thē vnto Christ Euen so whan we fast praye or vse any such lyke we shal not do it for any carnall purpose but proceade on stil til we come vnto Christ nether goyng out of the waye ver doyng or suffring any thing that shal not mynistre vnto us some occasiō of godlinesse The .xiij. Chapter The fifth rule THe fifth rule is that we counte it parfite godlynesse alwaye to applie our selues to ascēde frō thinges visible to thinges inuisible Which yf we do not then are we no true honourers of god but playne supersticious And yet beyng straungers in this visible world what soeuer offreth it selfe to oure sensible powers we considering it ought to applie the same either to the world angelical or els to maners euen vnto god and to the inuisible porciō of oure selues And thus the thing that we perceaue bi our sensible wites shalbe vnto us an occasion of godlynesse Yea by the light of this visible Sonne we shal lerne that great is the pleasure of the inhabitauntes of heauen vpon whom the eternall light of god is euer shyninge And like wise by the darck night we shal thynke how horrible it is a soule to be destitute of the lihht of god and that yf the beautie of the body be pleasaunt the beautie of the soule is much more honest For the lesse felyng we haue in thynges transitory and of the body ād the lesse we are moued thee with the more swetnesse we fynde in thinges perteyning to the sprete ād the better are we aquainted with thinges eternal to the loue wherof we ought to arrise from thinges tēporal in cōparisō of the other euen to despyse them and more to fear the disease poyson ād death of the soule thē of the body Yee the wrathe of god more then any thonder or lichtenyng The misterie therfore in al thinges ought to loked vpō aswel whā we considre the outward creatures workes of god as in the studie of his holy scripture the sprete wherof not the baren lettre must specially be searched out the allegories handled not dreamyngly or vnfrutefully nether with subtyl disputacions after the maner of oure diuynes that are to much addicte to Aristotel but wel fauouredly after the eusāple of the olde doctours for in asmuch as it is the sprete that geueth life libertie therfore in al maner lettres in al oure actes we must haue respecte to the sprete frutes therof not to the flesh his frutes wishing rather to be priuely alowed in the sight of god thē opēly in the sight of man rather to whorsipe god in sprete verite then other wise rather to eate Christes flesh drinke his bloude spiritualli thē oneli with the mouth rather to be quickened to haue life in the sprete thē hangings Ihons gospel or an Agnus dei aboute oure neckes to reioyse in any carn all thing where the sprese is not presēt rather to be one sprete with the sprete of christ to be one bodi with his to be a quicke mēbre of his church thē without frute to saye or heare many masses rather to haue a cleane saueri minde ād to studie to walke with christ in new life thē to haue the bodi washed touched with salt anointed or sprēcled with holy water rather to ropresēt folou the vertuous blessed doctrine of sayntes yea to counterfaite christ in thē thē to reioyse in touching their relikes to honoure their bones or to be buried in a gray freres cote rather to expresse the lyuely and very ymage of Christ set forth in his owne ductryne ād liuinge thē to crepe to te crusse or ta haue at home a pece of the wod that it was made of rather to ascēde to more parfitnesse of the sprete to grou in parfite loue and charite and to offre a contrite and humble hert vnto god then to haue cōfidence in carnal thinges or supersticyous ceremonies tradicions and inuentions of men rather to do the thinge that the eyes of god requyre thē to please the eyes of men rather to procure the quyetnesse and innocencie of the mynde and to seke the nourishmēt the rof by the true hearing seynge and feling of the word of god in the soule thē by the outward senses of the body rather with inward medicynes to heale the hurtes of the foule and by the winges of loue to flie vp to the sprere then crepyng on the ground with vncleane beestes to be stil vnlerned in the misteries of Christ or to be destitute of the swete lycoure that commeth of him The .xiiij. Chapter The .vi. rule THe sixte rule is that varieng as much as is possible both from the dedes and opynions of the comen sorte of men we fette the ensample of godlynesse at none saue onely at Christ himself the onely true patron and fourme of lyuinge the onely true pathe and right hie waye For loke as are the opinions wher with oure myndes be instructed such are also oure maners and conuersacion And therfore Christen men in bringing vp their children shulde chefely care that euen frō the cradle they be Christenly persuaded ād not lerne to synge filthie or wāton songes to wayle or wrynge their handes for the losse of worldly goodes to recōpence euel for euell For towe is not readier to catche fyre then man is disposed vnto vice which chefely proceadeth of euel opinious whan in steade of a swete thing we embrace it that is sower and whan for it that might do us good we folow our oune damage ād losse Wherfore considering that the comen sorte of people and their maners now adaies be most corrupte and seyng ther is no worse authour of lyuinge thē they be for asmuch Isaie as the flocke of good men is but smal peavice more regarded then vertue No estate no opynion no name or parsone of mā shulde moue us to tread one ynthe from Christes trueth or from the lyfe of vertue Wherof non adaies mē are more ashamed then were the Neithen in tymes past Yea to be a right Christē mā is accōpted euery where a very vyle thing so vayne is the world and in so great reputacion haue thei it to be borne of noble bloud to be riche to haue their pleasures to be strōg and valeaunt to be praised of the world to be accōpted worldly wyse whā in veridede the chefest nobilite of al is to be the child of god the chefest riches is to possesse him in whō are al thinges the chefest pleasure of al is so to delite in Christ that we be moued
and though they be accompted among good profitable thinges yet are they of the lowest sorte helpe not vnto vertue wherof the rewarde is true honour not riches wer with yf any frēdshippe honour or pleasure be gottē it is but false fayned Somwhat therfore shal it moue us the lesse to desyre thē yf we cōsidre the greate incōmodities of thē namely with hou sore laboure ioperdie they are gotten with hou greate thought care they are kepte with hou greate sorow ther are lost hou thei are euen but sharpe thornes hou harde it is for the riche to entre in to heauē hou that riches be comēli either vniustly gottē or els vniustly kepte and how that auarice is playne ydolatrie before god whom no man can please that setteth his hert vpon Mammon The .xxxv. Chapter A shorte recapitulation of remedies gainst the vyce of auaryce JN conclusiō if we wil resiste the vice of auarice then as we must discerne true thinges frō apparaunt true cōmodities frō false so must we with oure inwarde eyes beholde almightie god who onely satisfieth the mynde of mā We must remembre not onely that we came naked out of oure mothers wōve and shal naked got hither againe but also that this present life with al his riches is vncertayne therfore shuld we turne oure mindes frō the corrupte maners of the comē sorte rather content oure selues with pouertie considering the fearful woo that christ threatheneth the riche men of this world The .xxxvi. Chapter Against ambicion or desyre of honour YF ambicion vexe oure myndes we must be surely persuaded that onely to be honoure which springeth of vertue yea that to be the chefe and oneli honoure which is praised of god and againe that to be no honoure but rebuke which is geuen of an vngodly persone for an vngodly persone for an vnhonest thing For the more honoure we discerue the lesse we desyre it beynge content with the consciēce of well doynge As for the honours that the comen people desyre so greatly they be but vayne because that as they geuen of them that put no difference betwene honestie and dishonestie so are they geuen oft for meane and filthie thinges and that to the vnworty Now yf any honoure be geuen vnto us we ought to referre it al vnto god Therfore like as nothinge is more ful of prickes cares perils and sorowes then the life of greate men so is nothing better then a quyete meane life For seyng al honour is coupled with greate charge beter it is for us humbling oure selues to be partakers of mercie then by ambicion to be excluded from the secoure of grace Wherfore yf the ensample of Christ sticke fast in oure myndes we shal lerne the better to despise al worldly honoure and to reioyse onely in the crosse of christ For yf we be dispised of god and abhorred of his angels what good shal wordly honours do vnto us The .xxxvij. Chaptrr Agaynst pryde or swelling of the mynde UUe shal not swell in our myndes yf we know ourselues ād accompt what good thinge so euer we haue to be the gifte of god ād not of us ascrybing all euel onely vnto oure selues We must remēbre how filthie we were conceaued and borne how naked nedy wretched and misirable we crepte in to this lighte how many diseases chaunces combraunce grefes and troubles this wretched body is in daunger vnto For a surer profe of incurable foolishnesse and lack of vnderstonding is not then yf we stand greatly in our awne conceate Wherfore yf for honour beauty cōnyng or any such thing we be moued vnto pryde the best is to humble oure selues before god and to considre oure awne deformities In conclusion it shal chefely refrayne us from pride yf we pondre well not onely what we are in oure selues how filthie in oure birth and as a buble of water in all oure life yea euen wormes marte whā we dye but also what Christ became for us The .xxxviii. Chapter Agaynst wrath and desyre of rengeaunce UUhan grefe of the mynde mouet us to be auenged we must remembre that wrathe is no manlynesse but a very childishe feble and vile thing is it to desyre vengeaunre As for another mans foly we must litle regarde it yea and beware lest in auenginge his lewdnesse we become lewder ourselues for by reuenginge is no iniurye eased but augmented And the longer it endureth the more incurable it is But softnesse healeth it and of an enemie maketh a frende For no mā can be hurt of us excepte we will or excepte we folowe the grefe of oure awne myndes Yea we will not sticke to forgeue him yf we thinke not scorne to considre the infirmities that moued him to offende us or yf we will do any thing for loue and aucturite of the persone or compare that his offence with his former benefites or considre how sore and oft we oure selues trespa●e agaynst god who shal euen asmuch for geue us as we remytie vnto oure brethren Which thing yf we do it is a readyer waye to opt●y●● remission of our synnes then for obsolucion to re●ne to Rome to sayle ●o S Iames or to bye most large pardons Wherfore by the ensample of Christ that suffred so much for us beynge his menies we shulde swage oure awne myndes and pardon other men yea euē the vnworthy And though we be angrie and greued with another mans vyce yet shulde we loue the parson and not harden our myndes agaynst him but agaynst wrathe beynge so temperate in oure selues that we suffre not oure awne affections to rule us but ouercome euell with goodnesse malice with kyndnesse which is euen to folowe the parsite loue of Christ Iesu For as it is the propertie of a wise man to suppresse all displeasure euen so to folow the appetite of wrathe is not the poynt of a man but playnlie of beestes and that of wilde beestes which thing we shal euidently perceaue yf we beholde oure awne countenaunce in a glasse whan we be angrie In conclsion to what euell so euer we perceaue oure selues to be speically ●uclyued or stered whether it bethrugh vyce of nature custome ●rtuell bringinge vp Agaynst the assaulte of such enemies as agaynst the vyce of bachyting filthie speakynge enuye glotony and other like ther must be certayne rules written in the table of oure mynde which for forgettinge must now and then be renewed And we as Christes souloyours must haue oure mynde armed long afore hande with praier with noble sayenges of wise men with the doctryne of holy scripture with ensample of deuoute and holy men and specially of Christ And in what personnes so euer we find or perceaue the ymage of Christ with them to couple oureselues withdrawing us from the company of other ād making our speciall and familiar aquayntaunce with holy S. Paul and his doctryne ¶ Imprinted at Ausborch by Adam Anonimus In the moneth of May. Anno. 1545. god throw aduersite calleth his owne children to re pentaunce Who is wysest and best lerned The corruptnesse of the world oure philistynes prestes pryuers The comen people Noting is fre frō the cauillation of lewd persons The holy goost is the anthour of obediēce The lyfe of mā is but a war fayre Enemies at hāde we haue promised in baptyme to fight alwaye vnder the stādart of christ Tokēs that the soule is sicke Causes of consolatiō how we maye wynne the felde two weapens The vse of prayer the doctryne of God Liberall sciences are not to be dispysed with reuerence ought 〈…〉 Expositours of scripture In the armoury of gods word are the best we apens worldly wisdome To withstand the trueth is worst of al. the frutes of gods wisdome Sensualite wil not obeye reasō Some man is more prone to vertue then some The waye to felicite A good wil doth much what reason is Iacob ād Esau auoyde the ioun sail of the flesh Flee the accasiōs of synne The flesh The sprete The soule The rule of true godlynesse Thre necessari poyntes We must iudge wel of scripture not douting in the promises of god With a good corage must we entre in to the waye of saluacion Two wayes onely we must despise what so euer leadeth frō the waye of Christ nothing worse thē to be seruaunt vnto synne What they op●●yne that conuerte vnto god Christ onely must be the marke and ensāple of our lyuing Loue is more excellent then knowlege We must ascende from thinges visible to thinges inuisible the lesse delyte we haue in erthy thinges the more pleasure haue we inheauenly allegories In sprete verite wil god be worshipped We must folow christ in his saintes We must vary from the comen people nothing shulde make us to go frō the trueth true nobilite true riches true pleasure true strength true praise true wisdome we are not borne for our selues Offices of Christē men We maye not cloke our awne vyces with other mens falles We 〈◊〉 still be clymmynge vp vnto godlynesse we must pondre the commodities of synne We maye not despayr in god Tentacion is a signe that god loueth We must euer kepe watche remedies against tētacion we must nether be faynt harted nerts presumptuous of tētacion must we al waye take occasion of vertue We must be bolde ād after one tētacion euer loke for another In to smallest faultes of al must we not fauoure oure selues The bitternesse of the fight must we compare to the payne that folowetthe synne Let us proue what it is to ouercome we maye not despaire though we lye vnder We must exercyse our selues in the crosse of Christ We must considre the filthinesse of sinne the dignite of man we must still haue in mynde the godnesse of god ād the malyce of the deuell The dyuersite of rewardes We must be holde the misery of this present life March what extreme mischefe foloweth whan men wil not repent the incōmodities of bobeli lust We must auoide o●sious the incōmodities of riches naked we came nakd shal we go honour springhet of vertue onely nothing better then a quyete meane life we must know oure selues we must considre our awne deformities Wrath is a childish thinge As we forgeue so shal we be forgeuē Oure myndes must be armed with prayer with holy scripture ād with examples of holy men