REgnum cesorum vim patitur. Matt. xi. The kyngdome of heuen muste be gotte by strengthe. Consyde­rynge than that heuen muste be cōquered bi force / labour / peyue / and by chiualry / hit is necessary for vs to be armed with all peces: as a knyght that goeth eyther to batayle / or to the assaute of any towne or castell. For hit were no wysedome to go thither vnarmed / considerynge the perils and dangers of imbushementes / treason / and encountrynge of our ennemies / whiche watche styll / and by crafte and subtiltie beset the waye that leadeth vs to heuē: to robbe / slee / murder / and to brynge all them to eternall damnation / that desire to enioye the blysse of heuen / where euery man coueteth to inhabite and dwell. Of this waye Dauid saythe: Psalmo Cxli. In via hac qua ambula­bam abscondetunt laqueum mihi. that is to say / In the way where I walked / they haue layde sna­res and caltrappes / to catche and deceyue me. But where shall we fynde this armour? And who can inuente the subtilte and crafte to resiste and withstāde so many and so violēt ennemies? Take thou Christis armour / that is to say the holy scripture / conteyninge in hit all vertue / the whiche is the armour of the soule. whiche we al­so muste vse agaynst these thre ennemies / that is agaynst the worlde / the fleshe / and the deuyl / whiche thre neuer cesse to spie and deuyse howe [Page] to disceyue and attrappe our soules with synne. Iuxta illud. Mundus / caro / demonia diuersa mouēt pre­lia. The worlde / the fleshe / and the deuylles lye in imbushement to distroye and brynge to dam­nation all those that desire the ioye euerlastinge. And therfore for our sure defence / hit is conueni­ent that we be armed with the forsayd armour / that is with vertue. The fyrste pece of christē armour. The fyrste pece of this ar­mour is the shert of chastite / without whiche no goodnes can be vertuous / as saynct Gregorie sayth in his Omelis: Nullum bonū est sine castitate. Chastite is likened to Bisse / whiche is a kynd of lynen clothe as white as snowe / and it groweth in the partes of Egypt and Hierusalem. This lynen clothe er it come to his whitenes / suffreth moche beatynge and wryngynge: In lyke ma­ner so doth chastite / er it come to the pure perfe­ction therof: that is to say / hit suffreth great af­fliction / in resistynge the prickynges and tem­ptacions of voluptuous and fleshely pleasure. Also as the shert is the fyrst vesture of euery cre­ature / so is chastite and virginite the fyrste and principallest vertue of al vertues. For the childe bryngeth none othere thynge with it out of the mothers wombe but onely virginite. Therfore we ought greatly to loue hit / and diligētly kepe hit. For commonly the father and mother loue moche better theyr fyrst frute / than the seconde or the thyrde. Virginite is a vertue that highly pleaseth god and his angels: to the whiche an­gels as [Page] sayth saynt Hieronyme) virginite is nere of kynrede. This vertue also is lykened to yuory / whiche naturally is white / colde / and stronge. So virginite and chastite is white by inocency / colde by purenes of hert and body / stronge and hardy to resiste the flesshely temptacions. Hit is also to be noted / that whan yuory waxeth olde / hit waxeth redde: So lyke wise chastite purely and continually kept is a very martyrdome / as writeth saynt Bernarde and saynt Hieronyme. For why / To lyue chastely in this mortall body is the lyfe of an angell: that is to saye it is more to lyue chastely in this wretched worlde / than to reyse one from dethe to lyfe. Chastite also is ly­kened to lylies for theyr manyfolde propreties / the whiche now I let passe for brefenes of time / and also bycause I haue copyously writen ther­of in a nother treatise called the Garlande of spirituall loue. But besides that / I haue writen of thre propreties. Lylies may nat suffre to be touched or handled: For incōtinent after they be touched / be hit neuer so littell / theyr whitenes doth diminisshe / and they lose theyr swete odour and sauour: In like maner as sone as chastite is ne­uer so littell vnhonestly touched / hit loseth ꝑte of the purenes and good sauoure therof. The tou­chynge also may be so vnhonest / as by reson of vile and stynkynge pleasure / or consente / that virginite without any recouering therof / shalbe corrupted for euermore. And therfore we ought [Page] to kepe it charely. Howe virginite is obserued and lrepte. But howe shall we kepe hit? By great and harde penaunce: whiche is lyke­ned to a mans doublet / the whiche kepeth his sherete from all fylthines. For if a man shulde go for the moste parte in his shert / he shulde shortly defyle it: So in like maner he y ^t doth nat sharpe and harde penāce in youthe and in age / vsynge vile and roughe vesture / and kepynge well his fyue wittes: there is no doubt but he shall soone lose chastite. For saynt Hieronyme my sayth: A full bealy inflameth quickely the holle body to vile thoughtes and vayne pleasure. And to the en­tent we may shortely vse and weare the forsayde doublet ioyfully / it is requisite that hit be dyed in to purpull: that is / we muste do penāce prin­cipally for goddis sake / remembrynge howe he after his baptisme wente in to wyldernesse / and there fasted .xl. dayes and .xl. nyghtes without meate or drynke / alone amonge beastes: and howe for vs he suffred many other labours and smartes / as goynge nowe hither nowe thither preachynge and teachynge / and for man endu­rynge many other horrible tourmentes: Shewynge and by that manifesting / that without pe­naunce we can nat aproche to the kyngdome of heuen. Truely if we regarde and well consider the peynes that he suffred for vs / all penance / al affliction / and all indurance (though it be neuer so greuous) shal seme to vs to be without grefe or peyne. Therfore let vs wyllingly do penance: [Page] as well for goddis sake as satisfacciō of our syn­nes / & that we may kepe clene frō al vice & filthynes our faire & clene sherte of chastitie. Of these two garmētes the wise mā sayth: Bissus et purpu­ta indument si eius. Prouet. xxxi. By bissus is vnderstāde chasti­tie / & by purpull the doublet of penaunce. This doublet is likened to thornes / amonge y ^e whiche goodly lylies growe / sufferynge no hurte by the thornes: Like wise chastitie is bett kept amōge the sharpe thornes of contricion & penance / than amonge delicious pleasures of this worlde. After al this we must haue a peyre of scarlet ho­sen / tyed & fastened to the forsayde doublet with vii. poyntes. These hosen be the cōsyderacion of the rewarde that the soule & the body to gyther shal receyue in y ^e glory of heuē / for the sharpe pe­nāce they endured in this worlde. The .vii. poȳ ­tes be y ^e .vii. doweres / with whiche the soule & y ^e body shalbe rewarded after y ^e resurrectiō. There is no penāce so sharpe / but (if it be closed in these hosen / & surely tyed with these poȳtes) it shal be made softe & light to be suffred & borne. As a mā whā he is wel trussed / is therefor moche y ^e lygh­ter: So the cōsideracion of the gyfte & rewarde / whiche we loke fore / maketh swete all peynes / whiche we suffre in this worlde / as sayth saynt Gregory: Cōsideratio p̄mii minuit vim flagelli. After all this we muste haue showes garnyshed with p̄cious stones called iacinctes / whiche in colour be like y ^e bright skye: y ^t is to say / we muste order [Page] well the feet of our soule / that is our affections with heuenly desyre / couetyng to be out of this worlde / and to come to the company of our lorde god. Orels these showes maye be vnderstande the good examples of holy faders / with the whiche we shulde showe our affections / that they be nat woūded and hurte with the thornes of tēptacion and tribulation. For as sayth a holy do­ctoure: There can be notynge so harde / but we shall suffre it easely / if we thynke on and remembre the good examples of holy fathers. And by this meane our affections / whiche be called the feet of our soule / shall surmounte and ouercome all thornes of carnall and worldly desyre / with out any wounde of temptation. Of this the prophet dothe remembre vs / sayenge: Hie. 2. Prohibe pedem tuum a nuditate. Take hede (saythe the prophet) thou walke nat bare footed. He goth bare foted / that setteth his affections on the carnall / erthe­ly / and slyppery thynges of this worlde: whi­che be but erthe and durte. Suche folkes make theyr hose and showes of myer / as children do that put their legges and feet in the myer / and saye they haue put on theyr bowtes. Suche vilenes dothe nat become kynges children: for they oughte to be goodlye and gaylye showde: and to haue theyr showes made as holy scripture declareth: Can. 7. Quam pulchri sunt gressus tui in calciamentis filia principis. O thou princis doughter howe goodlye be thy feet and well garnysshed? This pryncis [Page] doughter is the soule of euery one of them that be the chyldren of god. Therfore we maye nat walke bare footed / but we muste haue our affe­ctions well hosed and shoode / with suche maner of showes as we before haue recited. And that our affections be the feet of our soule / saynt Agustyne bearethe witnes / sayenge: Verius est anima vbi amat / quam vbi animat: The soule (saythe he) is more trulier there where it loueth / thā where hit gyueth lyfe: that is to saye / than in the bo­dy. For as the body is caryed from one place to an other by the foote of man: So lyke wyse the soule is caried by mans desyres and affections. Therfore we ought to take hede / that we haue good feet / and that we playe nat the asse / that al waye stombleth. Suche asses be they that lyue nat after goddis lawe and good reason: but suf­fer them selfe to fal in desire: and (as beastis vnreasonable) in to carnall and vnhoneste affecti­ons. Wherfore it is impossible for them to fynde the waye to paradise / whiche is a sharpe and a strayte waye. For why / theyr feet / that is theyr affections be defyled and full of spottes / by rea­son of syckenes / corruption / and fylthynesse. The legge harneis.

Also we muste nedes haue bowtes of yronne / that is to say legge harneis: the one of them is called stronge Pacience / the other Constance / pacience syster: the whiche kepe vp the soule in ad­uersite and tribulacion / that it stomble nat in to desperacion / or in to murmuracion. For lyke as [Page] the legges & knees susteyne all the dedes of the body: So pacience and constance kepe the soule in her estate / takynge good hede / that whan ad­uersite and tribulacion cometh / she neyther falle nor stomble. Therfore we muste diligently watche and labour to opteyne this vertue Paciēce: and to kepe hit in the grace and loue of almygh­ty god: if we wyll prospere and kepe well suche goodnesse and vertues / as god hath gyuen vs: The whiche sayth in his gospell: Luc. xxi. In pacientia ve­stra possidevitis animas vestras: Ye shal possesse your selfe and your soules / if ye haue pacience.

After all this we muste haue a coote of mayle / called Iustice. The cote of mayle. Iustice is a vertue that ascriueth to euery man his owne. To god / honour & loue: to man discipline and sobrenesse: and to his nei­ghbour good loue and dilection. But we by this coote of mayle shall onely take and vnderstande the dilection and charite that we owe to our nei­ghbour. For as the mayles of this coote knytte one mayle to another: So all good christen peo­ple shulde be ioyned and knytte with the corde of charite one to an other. For as a man / whan one or two mayles are broken / is in great daungere and peryll to be hurte and wounded: So in like wyse / whan a man loueth all his neyghbours / excepte one or two / he is in peryll and daungere (if he so departe hence) to be perpetually damp­ned. The coller and the borders of this coote of mayle / for the moste parte is gylted: wherby is [Page] vnderstande / that god ought to be the begyn­ninge / the ende / and the very cause why we loue our neyghbours / orelles we shal be woundersly disceyued. Therfore our lorde god sayd to his disciples: Diligite inuicem / sicut dilexi vos. Loue you one an other as I haue loued you: Io. xiii. that is / loue you eche other purely / and for the salute & helthe of your soules / and nat for carnalitie / for flatte­rynge / for couetousnesse / orelles for any other yll entente or yll ende.

THat we may the better kepe this forsayde cote of mayle / it is necessary we haue bright harnes to put vpon hit. The breast plate of this harneis is the consideration of our byrthe: The backe peece is the Meditation of dethe. For whan that we groūdly consider from whense we came / and wherof we be made and created with in our mothers wombe / that is of the sede of man and woman / whiche sede is the vilest mattier that may be: I say if we consider these thinges: we shal diligently take hede that we breake nat this coote of equite and Iustice: that is to saye / we shall take hede we wronge no man / nor hate none of our neighbours: nor yet through pride auaunce our selfe aboue all other. In lyke maner whan we profoūdely marke and [Page] consider our ende and the houre of our dethe (for vndoubted we muste all dye) we shall neuer be wounded with the arowes or dartes of aduersi­tie or tribulation: nor yet fall to synne by impa­cience or murmuration. For we knowe surely / that dethe shall be the ende of our trybulation / and the begynnynge of our ioye and consolati­on. And all the troubles and aduersytes of this worlde / be nat to be compared (as saynct Paule sayth) to the glorie / rewarde / and crowne that we loke fore. Non sunt condigne passiones huius tem­poris ad futuram gloriam / que reuelabitur in nobis. Ro. 8. Our aduersaries / whether they be visible or inuisible whā so euer they trouble vs / they do none other thynge (so that we be nat agaynst hit) but only prepare for vs the crowne of glorye and euerla­stynge ioye. Therfore Dauid saythe: Supra dor­sum mesi fabricauersit peccatores. Psalmo Cxxviii. The synners (sayth Dauid) and myne aduersaries haue forged vpō my backe a crowne of glorie. Than to the entent we be nat ouer throwen by aduersitie and tribu­lacion / lette vs take thys good backe peece and stronge armoure / the meditation of dethe. For saynt Hierony me sayth: Facise contemnit omnia qui cogitat semper se esse moriturum. He lyghtly dispiseth all thynges / and wyllyngly suffereth tribulaci­on / that euer more thynketh he muste dye.

[Page] ALso we must haue our Vambraces to defende vs agaynst the labour of this mortal fyfe. For as it is writen / anone after a man is borne / he cometh to labour and peyne: Homo nascitur ad laborē. et nō ad te quiē. Iob. v. Man is borne to labour & peyne / & to no reste. Hit is necessarye we labour in this worlde / that we maye come to the glory of heuē. But to thende we be nat ouer­pressed by labour / we must haue a staffe to staye vs by / & somwhat to rest vs on. This staffe shal be the vertue of strengthe / whiche is lykened to a rodde or to a staffe. For strengthe causeth man that no labour or payne of this mortal lyfe may ouer come hym: and hit gyueth hym sustentacion and helpe / ioye / and consolation / as Dauid sayth in his spalme: Psal. 2 Virga tua et baculus tuus ipsa me consolata sunt. Strengthe is also compared & lykened to iron / that breaketh and distroyeth all thynge. In lyke maner the vertue of strengthe breaketh all thynge / and resisteth al the paynes of this mortall lyfe / as hit appereth by the holy and blessed martyrs / whiche were neuer ouercō ­men / but haue hadde all way the victorye of all theyr aduersaries. Of whome it is writen: Mo­ri possunt / sed fletti non possunt. The tyrannes haue power to kylle and slee the bodyes of goddis frendes: but they haue nat the power to turne them to theyr wyll and myndes.

[Page] THan for vambraces lette vs take the vertue of strengthe: But with these vambraces we muste nedes haue two gaunte­lettes to couer our handes / that is / Declinare a malo et facere bonum. Psal. 30 The fyrste is to decline from yll / and ther with to flee all occasions of synne: The seconde is to do well: and to seke all occasi­ons and wayes (as nere as we may) to do well. And we muste nedes haue bothe these gaunte­lettes: for one without the other can nat suffice.

FOrthermore we must put on our gorgette / whiche is very necessarye to a­uoyde the cuttynge of our throtes. This Gor­gette is abstinence / sobrenesse / and temperance: without the whiche we be in perill of dethe. For the scripture saythe / that many moo dye by ex­cesse and surfettes / than by the sworde: Plures occidit gula quam gladius. And nat onely by spiritu­all dethe of the soule / but also by corporall dethe of the body. For / as well nere all phisicions and philosophers saye / all corporall syckenesse / that we suffce / cometh (for the most parte) by excesse of meates and drynkes. For these causes this gorgette is necessarye to defende vs bothe from spirituall and corporall dethe. This gorgette serueth also for an other entente. For hit kepeth a [Page] man from vayne and ydell wordes / from detra­ction and hurtefull communycacyon: and lyke wyse from all maner of leasynges / whiche often tymes woūde man to dethe: and also (as saynt Paule saythe) they cause god to dysdayne and hate man: Ro. [...]. Detractatores deo odibiles. God hatethe those / that backebyte theyr neyghbours. Sap̄. [...] And the wyse man saythe: Os quod mentitur, occidit a­nimam: A lyenge mouthe kylleth the soule. And our lorde in the gospell saythe: Mat. xii. De omni verbo oci­oso quod loquuti fuerint homines, reddituri sunt rationem in die iudicii. Of all ydell wordes spoken of man / man at the day of iugement shall gyue accōpte. O howe harde a sentence is this to many a mā / ye and wel nere to all y ^e worlde? Saynte Iames saythe / that he is a perfecte man / whiche can re­frayne his tounge: but there be very fewe that can do it. And for al that we muste nedes labour to refrayne hit: for bothe dethe and lyfe is in the handes of the tonge. Pro. xviii Mors & vita in manibus lingue. Dethe / whan the tonge is nat wel kepte: Lyfe / whan it is kepte and refrayned from yll. There is no man that can nombre the myschiefes that come of to many vndiscrete wordes and communicacion. Therfore temperance is very expedy­ent & profitable for vs / to knowe howe we shuld order and gyde this our lyttyll tonge: to the en­tente we displease nat our maker / nor yet hurte our neighbour: and to the ende our soule be nat taken by her ennemies / whiche euer more and [Page] with contynuall watche / spye and serche none o­ther wyse the febleste and weakeste parte of the cite of the soule / than men of warre serche the febleste place of that citie / whiche they entende to conquere and take by force of armes. I thynke there is no place in mannes body more weaker than the tonge or the mouthe. For if the taste of man be nat well seasoned / well temperedde / and well taken hede of / hit is the foode and nourishe­ment of lechery / and of all other fylthynesse. If the tounge be nat refrayned / hit is the occasion of anger / trouble / discorde / diuision / hatred / dis­cencion / and of other ylles innumerable. Ther­fore we ought in this thynge to vse diligēce / and to purchace bothe sobrenesse and temperaunce. For he ought to kepe his mouthe both clene and net / that dayly muste with god speke.

EArther it is conuenient and necessary that we put on the Helmet of helthe: as saynct Paule dothe monysshe vs / sayenge: Eph. vi. Et galeam salutis accipite. This helmet is the feare of god / that puttethe backe all aduersities and strokes: and (as saynct Paule saythe) is neuer broken. Eccle. 1. Timor domini expellit peccatum. The feare of god putteth backe all synne: and without hit no man can be iustified. Blessed is he that hath [Page] this helmette vpon his heed contynually: that is to say / vpon his thought: whiche is the heed of the soule / as saynt Gregorie sayth. The feare of god dothe in lyke maner to the soule / as the watche man dothe / that is in the towre of a ca­stell / whiche only walketh vp & downe / lokynge and prienge out on euery syde / to spie if any ene­myes come. And as he oftē tymes awaketh the knyghtes and men of armes / that be in the for­tresse and castel: euen so doth the feare of god in the castell of the soule / whiche dayely sturrethe vp the strengthe and vertues of the soule / to re­lyste the princypall ennemies / that wyll enba­tayle / fyghte / and lette her to the vttermoste of theyr power / to come to the celestiall ioye & plea­sure of Paradise. These thre ennemyes ben cal­led the worlde / the flesshe / and the deuyll: whi­che be layde in enbushementes and companyes for to destroye all the frendes of our lorde Iesu Christe. This good Helmette dothe beare of all thynge / and all thynge fearethe hit. For as the philosopher saythe: Eccl. 7. Qui timet deum, omnia timent eum. All thynge feareth hym / that feareth god. And this Helmet is well and proprely set / in the moste nobleste and hyghest place of mannes bo­dy. And there / where the fyue corporall wyttes haue principally their vigure and place. For the feare of god is like a stronge vssher or porter / the whiche kepeth the fyue gates of our fyue wyt­tes: and the secrete wyckette of our harte. And [Page] bicause [...]e feare of god muste somtyme watche and at on [...] at all these fyue gates / hit is necessarye hit haue some helpe. The helpe shalbe longe prouision / whiche is lykened to the visour of the helmette / wher in be many small holes: by the whiche he seeth here and there. And also he lyf­teth hit vppe and putteth hit downe at his plea­sure. So it is by prouision: For prouysion hath many thoughtes and subtile considerations: by the whiche it seeth and perceyueth longe before the aduersites and dangers that maye chaunce to the soule by this or that meane or operation / or this thoughte or delectacion. Prouysyon also seeth longe before al disceites and embusshementes of her ennemyes: and sheweth them to this good porter / called the feare of god / whiche with out delaye causeth all suche thinges / that maye hurte the soule / to auoyde and departe: and let­tethe in all suche thynges / that maye helpe the soule. Eccl. 7 For as hit is written: Qui timet deum, nihit negligit. That is to saye / He that dredeth god es­cheweth all yll: and dothe to his power / all that good is. So we se howe this Helmette is profi­table to the soule / to defende the heed / that is the harte / and the thought. But with this / it is conueniente to haue vpon this Helmette a gylden creste. For we be all or shulde be the knyghtes of our lorde Iesu Christe. By this gylden Creste­garnyshed with a precious stone named Serdo­nique / is sygnyfied the vertue of Hope / whiche [Page] ought to be well tyed and pynned to this helmet that is to the Feare of god. For Hope with out the feare of god is nothinge / nor of no value. For to great feare maye caste maunes soule into des­peyre: and to great hope may caste mānes soule in to pryde and presūpcion. Therfore they must be alwaye well myngled and knytte to gether. The foresayde precious stone hath thre colours: the lowest parte is blacke: the myddell parte is whyte: the highest parte is redde. In lyke ma­ner the vertue of hope causeth a mā to dispreyse and lyttell regarde these vyle and worldly thyn­ges / as of no value / but full of cloudes and dar­kenesse. Also hit makethe the myddell parte of man / that is mannes harte and bodye whyte: that is to be chaste and without synne: shewing hym (if he lyue vertuously) what rewarde and glorie he shall optayne / in the celestiall courte of paradise. Also hope maketh a man redde / that is burnynge in the fyre of charite and loue bothe of god and of his neighbour. This vertue (the creste) is very necessarye for them that be in try­bulacion / and in cōtinuall batayle agaynst their ennemyes: and therfore it behoueth vs to take good hede / that it fayle vs nat at our most nede. We muste also be diligent and take good hede we truste nat in man: for if we do / we shalbe discey­ued. And they that truste in men / be acursed by the prophet Hieremie / sayenge: Iere. 17▪ Maledictus vir, qui confidit in homine. That man is accursed / that [Page] trustethe in man / or in any wordlye thynge / or in his strengthe / or in his wysedome / or in his owne merites. For he shall consume and wither away / lyke as the genepre tree dothe in wylder­nesse: that is to say / he shall lose and be depriued of all the humour of grace and deuocion. But he that putteth his confidence / hope / and truste in god / is onely blessed / and he shall walke without danger or peryll / through the myddes of his ad­uersaries and ennemies / vntyll he shall come to the ende of his iourneis / that is to the citie of paradise. Of whiche thynge the prophet beareth wytnesse / sayenge: Qui autem sperant in domino mu tabunt fortitudinem. assument alas vt aquile. ambulabunt et non laborabunt. &c. Esa. 40 They that put all theyr confi­dence and hope in god / shal waxe euery day strō ­ger and stronger: and shall take wynges as an egle / to flee vnto the trone of the diuine maieste: they shall go without peyne. For why / all peyne and afflixcion shall seme to them to be swete and without payne / bycause of the desyre that they shal haue to come to theyr entent / that is to god / and so to eternall ioye and pleasure.

AFter all those thynges it is requisite / that we haue our two edged sworde gyrded aboute vs. These be the wordes [Page] of god: Gladius bis acutus. Of the whiche sworde saȳt Paule sayth: Eph. vi. Et gladiū spūs. quod est verbū dei. Take thou (sayth saynt Paule) y ^e gostly sworde that is the worde of god. This sworde cuttethe on bothe sydes: for it hath power to distroye and kylle bothe body and soule: as it is wryten in the gospell. we oughte (as Dauid sayth) euer more to haue this sworde in our hande. Psal. 149 Et gladii ancipi tes in manibus eorum. And to what entente? Ad faci­endam vindictam in nationibus. To take vengeance vpon those nacions / whiche be contrarye to the soule. But who shall put this thynge in execuci­on? Dame Iustice. For it is writen by our lorde Iesu Christe / whiche is the worde of god: Ete­rit iusticia cingusum lumborum eius. Esa. xi. This vertue Iu­stice is very well ordred and put about mannes raynes: For hit is the moste daungerous place and wey of mannes body: by the whiche mans soule is moste vexed and troubled: and specially by the abominable and horrible synne of leche­ry. Dauid beareth wytnes / sayenge: Quoniam lumbi mei impleti sunt illusionibus. Ioh. xi. My raynes be re­plenyshed with illusyons / that is with flesshely desire / thoughtes / pleasures / and pollucions: whiche in that place haue theyr seate & myght: as it is wryten in Iob: Virtus eius in lumbis eius. The vertue of the deuyll is in the raynes of mā. For Luxure is the synne / by the whiche our en­nemye the deuyll leadeth many a one to eternall damnation. Therfore it is necessary that dame [Page] Iustice haue her seate there: and that she haue alwayes this sharpe sworde in her hande / that is the worde of god / to do Iustice: and to take vengeance on those that wolde depriue the soule of the noble and precious treasure of Chastitie. For commonly where as good and sharpe Iu­stice is / suche trewantes and suche theues dare neither sporte / nor yet shewe them selfe. And so lyke wyse it is of mannes soule: whiche conty­nually punysheth all yll mocions / suggestions / flesshely / and worldlye temptacions. And also with this sharpe sworde they dymynysshe and chastise theyr ennemyes / that is theyr desyres / theyr affections / all hurtefull and vntemperate cogitacions and thoughtes. For why / as soone after as she hath perceyued theyr disceytes and their assautes / Iustice taketh and reherseth the worde of god / and the auctorities of holy scrip­ture: with the whiche she compelleth all her en­nemies to recule & gyue backe / as our lorde dyd whan the fende tempted hym with thre temptacions / in the whiche all other are cōteyned. Our lorde answered hym nothynge / but he proued it by the worde of god / and by holy scripture / com­prehended in the boke called Exodi. The whiche auctorities the dyuell coude nat brooke / nor yet suffre. And throughe the vertue of these holy wordes / he was beaten backe and ouercōmen / as hit had ben with a sharpe sworde: and so he lefte our lorde / and departed to his owne confu­sion. [Page] In lyke maner the soule in all temptacyon muste expresse and brynge fourthe the worde of god: whiche (as saynt Paule saythe) is moche more sharpe and persynge / than any rasoure or two edged sworde: Hab. 4 Viuus est setmo dei et efficax, et penetrabilior omni gladio ancipiti. It is than a sure thynge to be alwaye gyrded with this sworde / whiche muste hange on our lefte syde / by y ^e corde of Iustice and equitie / agaynst our raynes and our thyes: In the whiche two places the moste daungerous and fearefull aduersaries of mans soule dwell. Therfore holy scripture reherseth / that .lxxx. of the strongest men of Israell compased kynge Salomons bedde / whiche kynge Salomon representeth our lorde Iesu Christe / whi­che resteth hym selfe in the deuoute soule of mā / as the sworde dothe in the scabarde: And eche of the forsayde myghty men had his sworde v­pon his thygh (propter timores nocturnos) for drede of the disceytes / and secrete assautes of theyr ennemies / whiche moste cōmonly worke by night: that is / in the nyght of synne / or of ignoraunce. For the synne of luxure and lechery is moste cō ­monly done by nyght / in cloudy and darke pla­ces. And also betwene them that be maried / the whiche maye vse the course of nature withoute synne / so they vse hit to a good entent / and tem­perately. The reason here of is / as saythe saynt Augustine / in his boke called the Cite of god / to open and shewe the transgression of our fore fa­thers [Page] / of whome we that be come / by the sede of man and woman / be dettours / and muste ans­were therfore. The Scabarde or shethe of this sharpe sworde is the hart of man / in the whiche the worde of god oughte to be / and there to reste contynually.

BUt with these weapons & instrumentes of warre we muste nedes haue a dagger by our syde / and our hande there vpon euermore: that is to saye / we muste put in effect and execute the worde of god / and his comaūde­mentes. For hit is nat inoughe to knowe them onely / but we muste put to our handes to worke and fulfyll them / that is to say / we must lay our handes vpon our dagger. This thynge was fi­gured in the chyldren of Israell / after theyr re­turnynge from the captiuite of Babylon / in the tyme of Nemee: whiche Nemee / with the children of Israell / dyd edifie and buylde the temple and walles of Hierusalem agayne. And bycause theyr ennemyes were molestyous and greuous vnto them / he ordeyned / that they the whiche laboured in edifienge of the temple and walles of Hierusalem / shulde haue a sworde in the one of theyr handes / and with the other hande / they shulde laboure.

AFter those thynges it is necessa­ry for vs to take the Shelde of fayth / as saynt Paule warneth vs to do: with the whiche we may quenche / and vtterly distroye / and with stande all the dartes of our ennemie the deuyll: whiche dartes be replenysshed with the fyre of carnall concupiscence / of couetousnes / of pryde / and of vayne glorie: whiche .iii. be the .iii. prin­cipall dartes of our ennemye. Vnto whiche thre we maye applye all other / as spryngynge and engendred of them. And lyke as we beare our shelde on our lefte syde: So we ought principal­ly to take the shelde of faythe in tyme of aduersi­tie. And that we beare our shelde on the left syde of our hart / is bycause (as the philosopher doth saye) the harte of man is betwene his breastis / inclinynge to his lefte syde. Wherby is signified that the harte of man is more enclyned to vyce than vertue / as our lorde god sayth to Noe: Sen sus enim et cogitatio cordis humani in malum prona sunt ab adolescentia. Gen. 8 Therfore we oughte to putte the shelde of faythe before the harte. For hit is his propre harneys. Faythe is also vpon the ryght eie of the soule and of reason: the whiche gyueth no iugement / but of naturall thynges: but yet faythe iugeth nat onely thynges naturall: but also suche thynges as be aboue nature: and be­leueth [Page] that that reason can nat discusse or com­prehende. And as he that hath lost his ryght eie is nat mete to be in batayle: bycause he can nat shote ryght / nor se howe to auoyde strokes: So he that hath no fayth / is nat mete to be in spiri­tuall batayle. Therfore the postels desyred our lorde to augmēt theyr fayth / that so they myght be able to fyght agaynste the dyuell of helle and his soudiours. Luc. 17 Domime adauge nobis fidem. This shelde in his vpper parte is large / & narowe in the lower parte: so faith is large in y ^e loue of god & celestiall thinges: & narowe in those erthely & worldly thinges. This shelde hath .iii. corners: And fayth beleueth y ^e Trinite to be but one god. These thre corners muste be garnyshed with .iii precious stones: with a Iasper / a Saphir / and a calcidone. Iasper is grene: and whan so euer any herbe or plante is grene / it is a token of lyfe. In lyke maner whan any man desyreth honeste and good maners: it is a token his harte lyueth by ryght and true faythe. This precyous stone Iaspe auoydeth all fantasies and yll illusyons: Trewe faythe chaseth away all dyuellyshe tēp­tacions. The seconde precyous stone is called a Saphir his coloure is blewe / his propretie is to take a waye venome / and to kyll spiders: So in lyke wyse true faythe regardethe onely celestiall thinges / and reputeth these worldly thynges to be of no vertue. Faythe also dryueth backe and vtterly dothe kylle the poysonfull temptacions / and [Page] yll mocions of mannes harte: as the holy a postels haue wryten: Act. xv Fide purificans corda eorum. The thyrde precious stone is called Calcidone: whiche in coloure is very paale: whose nature and propretie is to caste backe all deed thynges: Lyke wyse the true fayth is pale: that is to say / by great and sharpe penaunce / mortifienge and auoydynge deedly synne and all the occasions of synne / hit maketh man paale. If we beare and vse well this shelde / we can nat be woūded with dartes nor arowes visible nor inuisible.

BUt to the entent we wante no­thinge necessary for this warre / we must haue and beare a speare in our hande: that is / we muste shewe good exampulles to our neygh­bours / that they therby may glorifie and laude y ^e goodnes of god: and nat bycause we wolde or yet loke to be preised therfore: as our lorde sayth in his holy gospell: Luciat lux vestra coram homini­bus, vt videant opea vestra bona. Matt. v. It is also to be no­ted / that one man shulde sooner hurte an other a farre of with a speare / than with a swerde: So we shall soner stere men to do and to lyue well by good example / than onely by good wordes: as a certeyne doctour saythe: Plus mouent exempla quā verba. This speare muste be of a great lengthe [Page] by perceueraunce in goodnesse. For hit is nat y­nough to do well for a whyle / but we muste con­tynue therin. The continuance in goodnes doth onely cause man to desyre the crowne of heuen. And they onely shall be saued / that contynue in goodnes / and kepe goddis commandementes: as our lorde sayth in the gospell: Matt. x. et. xxiiii. Qui autem perse­uerauerit vsque in finem, hic saluus erit. This speare also must be streyghte by the helpe and meanes of good intention. For who that eyther lyuethe well by hypocrisie for vayne glorie / or any other yll intencion / he shall neuer gyue good buffette with this speare / bicause hit is croked. We must do good pryncypally for the loue of god / for our soule helthe / and to instructe our neighbours in goodnes and vertue: whan so euer we do hit for this entente / than our speare is streyghte and sharpe / and redy to stryke and wounde deedly / that is to say / it is redy to prouoke other to goodnes / and to loue god aboue all thynge. Farther more no man may smyte with this speare with out he holde hit low / and vnder his right arme: nor in lyke case no man may do hym selfe good or his neyghbour / excepte he desyre that his good dedes maye be kepte close: and withoute he do them only for goddis sake. And whan we thus shal do our good dedes: we must holde our spere vnder our sadylle: but god shall lyfte hit vp / and brynge hit to lyghte / and in to syghte of other: as hit is writen in the holy gospelle: Non potest ci­uitas [Page] abscondi supra montem posita.

SEinge we haue all the deuoure armoure of the soule / where of we haue spoken: it is nedefull we speke some what of the coote armoure / whiche is worne vpon all other harneis: in the whiche also be peynted and dra­wen the armes of that lorde / whiche we fyghte fore. This coote armour is made after the fashi­on of a cloke / sette with golde / syluer / precious stones / and other ryche and dyuers coloures. This Coote armoure is lykened to the vertue of Charite / whiche is called Christis lyuery / wherby he knoweth all his knightes and frendes / as he sayde to his disciples: Io. 30 In hoc cognoscent omnes, quia discipuli mei estis, si dilectionē habueritis adinuicem. By thys thynge (saythe our lorde) menne shall knowe you to be my disciples / if ye loue eche o­ther charitably. Charite is a vertue / the whiche willeth vs to loue god with all our hartes / with all our myndes / and with all our thoughtes / & to loue our neighbours as our selfe. But bicause here afore / whan we rehersed the coote of mayie we spake of the loue that we oughte to beare to our neyghbour: we wyll at this tyme speke of the loue / whiche we oughte to haue to god: the whiche is aboue all thynge: and therfore let vs [Page] putte hit aboue and vpon all our other harneis. In this coote armour muste be many precious stones / and prīcipally thre / that is a Crisolite / a Berill / and a Thopasy: the whiche signifie that charite ought to procede from a pure harte and a good conscience: also from a true fayth. Criso­litus is a precious stone and a noble / sparklynge lyke the fyre: and if ye sette hit nere the fyre / by and by hit wyll be all in a flame. The fyre is of very pure nature and vertue: for hit taketh a­way the rustynes and all fylthynes from golde / syluer / & all other metall / and maketh hit bright and shynynge: So in lyke maner the fyre of charite remoueth from mans harte all fylthynes of synne / and purifieth the same: and as the preci­ous stone Crisolitus loueth the fyre / in so moche that hit drawethe the fyre to hit / if hit be nere: So in lyke wyse dothe a pure and a clere harte / approchynge to god / whiche is the fyre that consumeth all rustynes of synne / as Moyses sayth: Deus tuus ignis cōsumēs est. Deu. 4 Therfore euen as sone as y ^e harte of man draweth nere this fyre / with burnynge desire & feruēt loue / he draweth to hȳ the loue of god. And therfore our lorde desiringe to enflame vs with this fire of charite / he came kyndely and louyngly vnto vs / and receyuedde this flesshely body / & shedde his precious bloud for our helthe and redempcion: Wherby he she­wed manifestly / howe hartely and howe feruēt­ly he loued vs. Therfore we must light our fire / [Page] that is our loue at his great fyre / and furnace / approchynge nere therto by purenesse of harte and body. For the wyse man sayth / that a soūde and a pure harte causeth man to be nere to god / and greatly in his fauour. The seconde precious stone is named berillus / whose colour is grene / and some what pale: hit hath sixe corners / and sygnyfyeth that the parsone / whiche hath cha­rite is alway grene by good operacion and good workes / whiche he sheweth to his neyghboure / by the .vi. workes of mercy / the whiche the .vi. corners of this precyous stone sygnyfieth. The palenes therof betokeneth mortifienge & chasti­singe of y ^e body. The .iii. stone is called thopase / whiche hath .ii. nobul colours: that is the colour of the skye / & y ^e colour of golde. The colour of y ^e skye signifieth the loue that we owe to god: the colour of golde signifieth y ^e loue y ^t we owe to our neighbour. And as this topase excedeth ī brightnes al other stones: so charite excedeth y ^e nobili­tie of all other vertues: as y ^e apostle sayth: Ma­ior autē horū est charitas. 1. Co. 13 And as this thopase recey­ueth & hath in it selfe y ^e qualities of all other pre­cious stones: So Charite dothe and exerciseth the dedes of all other vertues: as hit appereth in the pistols of saynct Paule / where he saythe: 1. Co. 13 Charitas patiens est. &c. And therfore a certayne do­ctour called Prospere / in his boke of contempla­cion saythe / that Charite is the soule of all ver­tues. For as the soule gyueth lyfe and strengthe [Page] to the fyue corporall wittes: as vnto the ese / the syght: vnto the eares / herynge: So lyke wyse Charite openeth the eie of mannes harte to the helpe and comforte of poure folke: his eares to harken to goddis commaundementes: and his handes to do the good warkes of mercy: and so forthe of other vertues / with the whiche y ^e cloke of Charite is garnyshed and rychely apparay­led / as hit were with syluer / golde / precious sto­nes / and other goodly and dyuers colours: As our lorde god saythe by the prophet vnto the de­uoute soule: Esech. 10 Vestiui te discoloribus. I haue clothed the with a garmente of dyuers colours: But in especiall there be two colours / that is white and purpull: Pro. 30 as hit is wryten: Bissus et purpura indu­mentum eius. And as purpull sheweth well vpon white: so charite becometh well an inocent and a deuoute person. This garment is made and wouon with the threde of grace / and of the holy gooste. It is made also of the inwarde partes of our lorde Iesu Christe: hit was dyed purpull at the tyme of his holy passion: by the whiche pas­sion he shewed manyfestly howe feruently he lo­ued vs. And therfore al we be boūde to loue hym agayne as moche as is possyble: and to lyghte our fyre / that is our loue at the furnace of his singular loue. Charite is compared to fyre / as our sauiour sayth in the holy gospell: Luc. 12 Ignem veni mi [...] tere in terram: And that is for many propreties / whiche are ascryued to the fyre. Fyrste and for­moste [Page] / fyre is the moste vertuous of all elemen­tes: and charite in effecte is aboue all vertues. The fyre burneth & gyueth lyght: Charite bur­neth by swete affection / and it gyueth lyght by good examples. The fire kēdeleth the deed cole / and mollyfyeth the harde and colde yron: Cha­rite dryueth awaye from man the colde of coue­tousnesse / and causeth the soule (the whiche by reason of synne is deed) to reuiue. Fyre turneth all thynge to asshes: and Charite (by reason of humiltie) causeth man to repute hym selfe vile / and but asshes. Fyre naturallye euer more asen­deth vpwarde: Charite is euer more occupyed doynge good warkes. Fyer taketh away the ru­stynes of yron: Charite skoureth away the rust and fylthynes of synne. The fiere casteth spar­kels: Charite casteth vppe heuenly desire. The fyre maketh the potte to boyle and defēdeth the potte from flyes: Charite causeth the harte of man to boyle in deuocion / and kepeth hit from the dyuels / and all other temptacions. Fyer de­fendeth / that the fletermouse drynketh nat the oyle out of the lampe: Charite defendeth / that our gostly ennemie drynke nat from vs the gra­cious oyle of the holy gooste / beynge in the hart of man / whiche is called the lampe of our soule. In this Cote armour is liuerie. In this gowne of maryage must be peynted the kynges armes vnder whose standerd we warre / that is the ar­mes of our lorde Iesus. It his than necessary [Page] that we paynte with letters of asure in the fore parte of this armour a crosse / and the name Ie­sus: That is bycause we oughte contynually to haue in memorie the innumerable benefyttes / that god hath done for vs. And on the backe side therof we muste do peynte Christus, that we may beare in remembraunce / howe Christe with his precious bloud bought / redemed / and saued vs.

ANd whan we haue all the fore­sayde harneis / and ther vpon this good­ly Cote armour / than are we redy to assaute the cite of Paradise / whiche muste be conqueredde par force: Matt. xi. Regnum celorum vim patitur. And so we shall be stronge and myghty to resyste all our en­nemyes that wolde hurte or withstande vs.

But yet there is no other thynge. Truely hit is nat mete that a knight armed shulde go on fote: wherfore he must nedes haue a hardy / a swefte a stronge and a well tournynge horse. His horse may nat be heuy / drawynge backe / or fearefull. This horse is lykened to mās body: the whiche in stede of a horse we muste nedes vse. Whiche also oughte to be whyte / by clenlynes and pure Chastite. The .iiii. horse shoos. Farder more he muste be shodde with foure showes / that is with the foure pryncipall affections: whiche be called / loue / heuynesse / hope and drede: the whiche muste be ruled and [Page] ordered after goddis commaundementes: For other wyse they be fautye / and nat surely set on as good horse showes oughte to be. The horse saddyll. This horse saddyll is called the knowlege of mans fragilite / and sickenes / where vnto mans nature is sub­iecte. Farther more hit is to be knowen / that a knyght shall neuer ryde surely / except he knowe all his horses conditions: So like wise the soule shall neuer gouerne well the bodye / excepte hit knowe his disease / his complection / his strēgth / and his condicions. This saddyll must be strait­ly bounde and gyrded with the gyrthe of exami­nacion of conscyence: The [...] orelles the saddyll maye tourne / and cause his maister to falle. The poy­trell of this horse betokeneth the remembrance of dethe / and knowlege of the vilany and filthy­nesse of the body. The poy­trell. The croper sygnifyeth confes­sion of our sinnes. The crop. For as the horse auoideth his dounge and fylthynesse behynde: So the soule by great humylite and deuoute confession auoy­deth her synne. And as the poytrell and the cro­per kepe the sadyll faste vpon the horse from fal­lynge: So in lyke maner the remembrauuce of dethe / and humble confession of synne / makethe a man to knowe hym selfe. The fyrste steroppe. The fyrste steroppe is humylitie in prosperitie / the whiche by conti­nuaunce is longe ynough: For it is great peyne to ryde with shorte steroppes: and so lyke wyse / if we do nat contynue in goodnes / all that we do is naught / and to none effecte. The secōd steroppe. The seconde ste­roppe [Page] is pacience in aduersytie: whiche is very necessarye to holde faste mans soule vpon the sa­dyll / from fallynge or tournynge. Of this paci­ence saynt Paule saythe: Patientia enim vobis ne­cessaria est. Hit is conuenyent also that this horse be brydled / and so to leade hym at our pleasure: Heb. 10 that is to say / we muste nedes chastise our body: that it rebelle nat agaynste the soule. We muste also take hede / that this horse ouerthrowe nat his mayster: that is that the body distroye nat the soule: bearynge awaye the soule as hym lu­steth to corporall plesures and voluptyes. But yet we muste nat so rigorously and with so great peyne vse hit / that hit shulde nat be able to go. Therfore hit is conuenyent to leade hym by the rayne of Discrecion. For discrecion is a vertue / the whiche without fautynge leadeth a man to the ryghte waye / inclynynge or wauerynge no more on the one syde than on the nother / but ke­pynge hit selfe well / gothe fourthe styll on in the kynges hygh waye: whiche is bothe vertuous and also profitable. Whan this horse is trapped apparayled and garnyshed after the maner a­fore sayde: we muste moūte and leape vp vpon his backe / and so lerne to gide and gouerne hym with the brydell of wysedome and rayne of dis­crecion / that is to knowe the redy waye whiche we ought to kepe / and the pathes that leade vs to the Cite of Paradise.

BVter we begynne to lerne and to leade this horse / it is necessary we put on our gylte spourres / to quycken hym / if he be to slowe / to full of praunsynge / or to fyerce. One of the spourres is called esperance / and hope of the glorye and felycite / that they shall haue / whiche in this worlde do penance for theyr synnes. The other spoure is called feare of damnacion. It is also very necessary that these spoures be gylted: For what so euer we do / it muste be done for god­dis sake. And that this seruyable feare tourne hym selfe to chyldysshe feare: and that is whan men specially forbeare to do yll / for drede leste by theyr mysdedes / they shulde prouoke the wrath of god. And so like wyse of hope. Vnder this ma­ner afore sayde / these spoures muste be gylted: and so they shall cause our horse to be hardy / qui­uer / lyght / and redy at wyll. Nowe than let vs ryde and so handell our selfe / that our soule be alwayes mayster. Let vs also laye siege to the cite of Paradise. But aboue all other prouysion hit is very nedefull / that we carye vitayle with vs: orels we may famysshe and dye for lacke of sustinaunce. We muste nedes haue breadde: For we haue yet a lōge iourney to go: as the angell said to the prophet Helie: Grandis enim tibi restat via. And what thynge shal this breadde be? Truely the worde of god: with the whiche the soule of [Page] man is made satte / as Dauid saythe: Sicut adi­pe et pinguedine repleatur anima mea. Psal. lxii Psal. Liii. And agayne: Panis cor hominis confirmet. Breadde comforteth mans harte: and the worde of god doth comfort and causeth mannes soule to lyue: and with out this breadde no man may lyue longe. Therfore our lorde sayth: Luc. 4. Non in solo pane viuit homo. A man lyueth nat onely by breadde / but by the worde that procedeth from the mouthe of god. Saynt Augustine saythe: As mans flesshe is after he hath fasted / so is the soule that is nat fedde con­tynually with the worde of god. Lette vs than take this breadde and beare hit with vs in our mawe / or in the bynne of our harte and memo­rie hangynge from our necke / and descendynge to the side of our harte: that is / that we haue alwayes the worde of god in our mouthe & harte / swetely chawynge hit: and we shall fynde therin great comforte and great swetenesse. Let vs also carye wyne with vs / that we maye therby more comforttably and meryly suffre the payne of so longe a iourney. This wyne is called spiri­tuall ioye / and wytnesse of good conscience: whi­che alway reioyseth mans hart. Of the whiche wyne Dauid saythe: Et vinum letificet cor hominis. Psal. Liii. Whan we haue all the foresayde thynges / than maye we stoutely walke Vs (que) ad montem dei Jacob, vnto the cite of Hierusalem / that is to Paradise. But nowe what way shall we take / that we erre nat in our iourney? Truely the waye of goddis [Page] cōmaundementes: Of the whiche Dauid spea­keth: psal. 11 [...] Viam mandatorum tuorum cucutti, quum dilatasti cor meum. O lorde god (saythe Dauid) I ronne by the way of thy cōmaūdementes / after that y ^u haddest enlarged myn harte with thy loue and charite. These wayes be goodly and honest / as we rede in the boke of wisedome: pro. 3 Die ems vie pul­chre. But yet for all that the bie pathes (though they be strayter) be more pesible / & moche more shorter. These bye pathes be called the counsay­les of the holy gospell: as to kepe virginite / to forsake the worlde / and all other erthly thinges / as to moche affection and loue of our frendes / with other like / the whiche religious men shuld kepe / that they myght so the soner come to this cite of Paradise: and also to auoyde the daūger of theues / whiche moste cōmonly lye lurkynge by the hyghe wayes syde. Of these bye pathes and fote pathes speaketh the wyse man: Etom­nes semite eius pacifice: Pr [...]. 3 Let vs therfore go and ride hastyly as longe as hit is daye / leste the nyghte come sodaynly vpon vs / that is leste dethe come sodaynly vpon vs: for than we can go no more. Therfore our lorde sayde to his disciples: Ambu­late, dum lucem habetis, ne tenebre vos comprehendant. Io. 1 [...] Go you (saythe our lorde) as longe as ye haue lyght / leste the darkenes of dethe come sodayn­ly vpon you. Therfore lette vs walke whyle we haue space / and lette vs ronne / nat with the fote of our body / but of the soule / by holy desires and [Page] good affections: And whan we come nere vnto the cite / lette vs laye siege there vnto / coueringe vs with our tētes and pauilions: that is to say / with good examples of holy sayntes: Consyde­rynge / howe they in tyme paste besieged and cō ­quered this cite by force and violence / enduringe great payne and labour: and at the laste by the vertue of good & stedfast faythe / they ouercame all paynes and labours: as saynt Paule sayth / wrytynge to the Hebrewes: Heb. 11 Sancti per fidem vice­runt regna. Let vs than besiege this cite / and let vs assaulte it on euery side / and specially on that syde / on whiche we thynke sooneste to gette hit. This cite hath .xii. gates / of the whiche .xii. ga­tes / the .xii. apostels / the .xii. patriarkes / and the .xii. prophettes be porters. At euery gate be iii. porters in the name of the trinite. There be turrettes and dwellynge places innumerable: Quia multe mansiones in celo. Io. 14 There be in Paradise very many dwellynge places / meete for euerye man after theyr merite. And therfore let vs take counsayle / on whiche syde we shall assayle this cite. Me thynketh we shall soonest come in it we caste and shoote our dartes / arowes / and goun­nes agaynste the great to wre and place of this cite / wherin the kynge and the quene dwell / that is our swete lorde Iesus / and Mary his swete mother. Agaynst this towre we must cast so ma­ny syghes / compunctions of harte / teares / and deuoute prayers / that we may fynde some entre [Page] in to this cite: and perceyue by some felynge of deuotion gyuen vs by god / that our syghes and prayers be harde: If we can nat gette in to the cite at our pleasure: yet for all that lette vs nat breake vp our siege / but contynue hit styll / cry­ynge: Vpon them / vpon them. And lette vs go continually from one gate to an other / vntyll we maye fynde some entre: that is to saye / Let vs praye / nowe to one saynte / nowe to an other / as our deuocion wyll serue vs. But before all other and pryncipally lette vs praye deuoutely to our blessed lady / quene of this cite / mother of mercy and of all pite: For she is so gentyl and so kynde / that she wylle nat hyde her from vs / but wyll o­pen to vs the gates of this cite / thoughe she had yet leauer that we shulde contynue euer more in vertue / good lyfe / and deuoute prayere. But if she or any other prolonge the matter / let vs scale the walles with the ladder of Contemplacion / and let vs sette vp this ladder of contemplacion iuste to the walles / that is considrynge god and suche heuenly and worldly thynges as maye be sene & consydred by man. For why / by the know­lege of visyble thynges / we maye comme to the knowlege of diuine and inuysyble thynges / as saynt Paule saythe: Ro. 1 Inuisibilia enim dei a creatura mundi, per eq que facta sunt, intellecta conspiciuntur. And if they ouerthrowe vs frō this ladder (for we can nat remayne longe vpon hit / bycause of the weyght of our body / whiche alway anoyeth [Page] and hurteth the soule / nat suffrynge it to lyfte it selfe vpwarde to god / whiche thynge mannes soule naturally desyreth to do / as the wyse man saythe: Sa. ix. Corpus, quod corrumpitur, aggrauat animā. &c. Yet for all that / let vs nat gyue ouer and depart from our siege / but let vs manly and so assaute this cite on some syde / whether it be by shotinge of gounnes or serpentynes agaynst those gates and towres / that throughe breakynge and bru­synge of them / they maye gyue eare to our prayers and requestis: and farther more open theyr gates to vs / by compassyon and pyte: and that we may parceyue and fele by deuotion that they haue holpen vs: for than the cite shalbe taken. And we must crye: To y ^e assaulte good felowes / to the assaulte: Vpon them / vpon them. God saue kinge Iesus / god saue kynge Iesus. After all this let vs take prisoners: one / one saynt: an other / an other / orels many of them after as we fynde our myndes inflamed with deuocion / to take one / or to take many. For who that hath moste prysoners shall be moste ryche. And than we muste fylle and replenysshe our bagges and sackes with spoylynges: that is to say / our desi­res and hartes with dyuers gyftes of the holy gooste / and with dyuers vertues and graces: from some one the vertue of humylyte / frō some other Charite: and so forthe of other / vntyll our sackes be fylled vp. And we enryched must take hede / that we brynge with vs no smalle sackes. [Page] why / after oure desyre and deuocion / we shall brynge from thence grace / gyftes / indulgence / and pardone. Nor we muste nat meruayle / nor yet gyue ouer the siege of this cite / thoughe we be some tyme wounded and beaten backe: For as it is a great preyse and honour for a knyght / to be wounded and suffre many a stroke / for the loue of his prynce and mayster: So in lyke ma­ner hit is great honoure to vs / to suffre greatte payne / and to be greuously wounded for goddis sake / and for his loue to endure great laboure / great penance / and temtacion. For if we conty­nue in this batayle and assaulte vntyll we dye / we shall be greatly rewarded / and shall haue a crowne of victory: whiche of duty muste be gy­uen vnto them / that manly / and strongly / haue foughten in this paynefulle lyfe for goddis sake. For why / as Iob sayth: Iob. vii Militia est vita hominis super terram. The life of man in this worlde is none other thynge but a continuall warfare agaynst the pryncis of darkenesse: whiche be the fendes of helle: and theyr soudyours / y ^e whiche are the worlde and the flesshe / with vnlauful and vnhonest desyre: the whiche bothe nyght and day la­boure to distroye and ouer come vs. And also to brynge vs out of the hyghe waye / that leadeth men to heuen. If we maye ouer come these our ennemies / we shall be crowned / as our lorde god sayth in the Apocalypse: Apot. [...] Vincenti, inquit, dabo ede­te de ligno vite, quod est in paradiso dei mei. He that [Page] getteth the victorye (saythe our lorde) shall eate of the tree of lyfe / whiche is in Paradise: and in the glorie of god my father. The whiche thynge graunte vs the father / the sonne / and the holy goste. Amen.