The assault and conquest of heaven translated out of french into english by Thomas Paynel.   

To the most high/ most virtuous/ and most excellent princess/ the most noble queen Marry dowager of France/ daughter and sister unto the most victorious kings of England and of France/ your humble orator Thomas Paynel prayeth good health and prosperity.  
seeing the time and season of ghostly & spiritual warr'/ that is the holy time of lente approacheth near/ & with his ghostly trumpet calleth every man and woman to his standard and place/ thereto resist by hard & sharp penance/ by continual prayer and fast/ by abstinence from iniquity and voluptuous pleasure/ by giving of alms/ & doing other charitable deeds/ our ghostly enemy the devil/ which with out rest/ by night & day/ by see and land searcheth whom he may devour: 
Luc. 3.  and bring to perpetual pain: 
Luc. 21.  I thought it therefore very necessary and greatly expedient to invent and find some ways and craft (specially for the unlearned people) to withstand the foresaid deceitful and puissant enemy: 
Tob. 4. 1. Pe. 5.  which thing this my little book (if I be nat deceived) and so that the reader all though he have but small learning/ diligently listen thereto/ and follow the fruitful precepts thereof/ shall be with few words so instructed/ and so strongly armed/ that he shall quickly perceive himself to be invincible/ and of ability to fight/ also (by God's grace) to withstand his enemy and obtain victory. This kind of spiritual war is nothing like the warr' of this world. In this spiritual war (if we will) be it never so tedious/ we be ever 
Sap. 7  more sure of victory/ of good name and fame/ & by continuance/ of joy everlasting. Which joy and perpetual pleasure they that ensue your wise doom/ your good and virtuous disposition/ do highlyer esteem than any worldly richesse/ which worldly things be ever more as fleting/ as celestial be steadfast. O than what a difference is this/ yea what a pleasure to be sure of victory and there with joy everlasting? And because I have considered/ that your virtuous living/ your continuance in goodness/ and perfect love to the commonalty/ may besides the goodly and me dicinable precepts of this book/ the sooner provoke the people to follow God's commandements/ to leave their vicious living/ and to arm and prepare themself to withstand the maliciousness of our myghtifull and horrible enemy the devil: after I had long imagined/ I utterly determined to dedicated this my rude translation to your grace: that if neither for God's sake/ nor by means of this book they will nat refrain from vice/ yet they reading your name/ and remembering your virtuous disposition/ your clean life and chastity/ shallbe the readier to hate ill and ensue virtue/ the prompter to forsake vanishing pleasure/ to enjoy parpetual: 
Ro. 12.  and so either following Christis standard/ that is Christis precepts/ or else the clean and pure life of some good christian woman/ that is of your grace/ they shall at the last victoriously obtain (by God's grace) the crown and glory of heaven. For truly who so will obtain victory and the favour of god/ and perceive the feats of this spiritual war/ he must leave all vicious living and grondly observe God's commandments/ & follow virtue. 
Mat. 19  For as vice is destroyer of all things/ so virtue in this field/ as in all other causes is chief governor and maistres. 
Mar. 10  And to them peraventure that shall marvel/ wherefore I have dedicated this my book unto your excellence/ rather than to any other man/ I say that I can nat perceive/ but that women and specially in this ghostly war/ yea or in any other/ may and have given to every creature both spiritual and temporal instructions and right great learning. What instruction and example of virtue gave to all Christian people the noble warrior saint Catharine? The invincible martyr saint Margaret? The hardy champion saint Barbara? The wise captain saint Ursula/ with such other? And how strongly warred (I speak of pagannes) 
just. li. 2.  Penthasilea/ queen of Amazons? 
Prop. li. 3.  Cleopatra queen of Egypt? Cannubula queen of Volscorum? 
Verg. li. 7  And Hasbites? With such other noble women? 
Sil. lib. 1.  What hunger/ what thirst/ what heat/ and what cold enduredde they for a little vain glory of this wretched world? If they than for these worldly vanites/ so wavering/ so inconstant/ and so caduke/ suffered with good will and gladly/ all heaviness/ all pains/ and all sorrow: What labour & travail should be grievous yea or seem pain full to us Christis soldiers and servants to conquer virtue to follow God's commandements/ and to enjoy/ joy everlasting? considering than/ that this war for man's soul health is very necessary and wholesome/ I pray and exhort each one to read this little treatise/ containing the armour thereof/ and grondly to follow and continued in the profitable exhortations of the same. For why to read only and nat to practise that thou haste red/ is nothing. So it may be red and followed/ that for vice man shall obtain virtue/ and after the calamity and wretchedness of this miserable world/ perpetual joy and pleasure. Thus I commend me your daily orator to your excellence/ desiring your grace favourably to accept this my small book.   

REgnum cesorum vim patitur. Matt. xi. The kingdom of heaven must be got by strength. considering than that heaven must be conquered by force/ labour/ peyve/ and by chivalry/ it is necessary for us to be armed with all pieces: as a knight that goeth either to battle/ or to the assault of any town or castle. For it were no wisdom to go thither unarmed/ considering the perils and dangers of imbushementes/ treason/ and encountering of our enemies/ which watch still/ and by craft and subtlety beset the way that leadeth us to heaven: to rob/ slay/ murder/ and to bring all them to eternal damnation/ that desire to enjoy the bliss of heaven/ where every man coveteth to inhabit and devil. Of this way David saith: 
Psalmo Cxli  In via hac qua ambulabam abscondetunt laqueum mihi. that is to say/ In the way where I walked/ they have laid snares and caltraps/ to catch and deceive me. But where shall we find this armour? And who can invent the subtilty and craft to resist and withstand so many and so violent enemies? Take thou Christis armour/ that is to say the holy scripture/ containing in it all virtue/ the which is the armour of the soul. which we also must use against these three enemies/ that is against the world/ the flesh/ and the devil/ which three never cease to spy and devise how to deceive and attrape our souls with sin. juxta illud. Mundus/ caro/ demonia diversa movent prelia. The world/ the flesh/ and the devils lie in imbushement to destroy and bring to damnation all those that desire the joy everlasting. And therefore for our sure defence/ it is convenient that we be armed with the foresaid armour/ that is with virtue. 
The first piece of christian armour.  The first piece of this armour is the shirt of chastity/ without which no goodness can be virtuous/ as saint Gregory saith in his Omelis: Nullum bonum est sine castitate. chastity is likened to Bisse/ which is a kind of linen cloth as white as snow/ and it groweth in the parts of Egypt and Jerusalem. This linen cloth ere it come to his whiteness/ suffereth much beating and wringing: In like manner so doth chastity/ ere it come to the pure perfection thereof: that is to say/ it suffereth great affliction/ in resisting the prickings and temptations of voluptuous and fleshly pleasure. Also as the shirt is the first vesture of every creature/ so is chastity and virginity the first and principallest virtue of all virtues. For the child bringeth none other thing with it out of the mother's womb but only virginity. Therefore we aught greatly to love it/ and diligently keep it. For commonly the father and mother love much better their first fruit/ than the second or the third. virginity is a virtue that highly pleaseth god and his angels: to the which angels as saith saint Hieronyme) virginity is near of kindred. This virtue also is likened to ivory/ which naturally is white/ cold/ and strong. So virginity and chastity is white by inocency/ cold by pureness of heart and body/ strong and hardy to resist the fleshly temptations. Hit is also to be noted/ that when ivory waxeth old/ it waxeth red: So like wise chastity purely and continually kept is a very martyrdom/ as writeth saint Bernarde and saint Hieronyme. For why/ To live chastely in this mortal body is the life of an angel: that is to say it is more to live chastely in this wretched world/ than to raise one from death to life. chastity also is likened to lilies for their manifold properties/ the which now I let pass for brefenes of time/ and also because I have copiously written thereof in another treatise called the Garland of spiritual love. But besides that/ I have written of three properties. Lilies may nat suffer to be touched or handled: For incontinent after they be touched/ be it never so little/ their whiteness doth diminish/ and they loose their sweet odour and savour: In like manner as soon as chastity is never so little unhonestly touched/ it loseth part of the pureness and good savour thereof. The touching also may be so unhonest/ as by reason of vile and stinking pleasure/ or consent/ that virginity without any recovering thereof/ shallbe corrupted for evermore. And therefore we aught to keep it charyly. 
How virginity is observed and lrepte.  But how shall we keep it? By great and hard penance: which is likened to a man's doublet/ the which keepeth his sherete from all filthiness. For if a man should go for the most part in his shirt/ he should shortly defile it: So in like manner he that doth nat sharp and hard penance in youth and in age/ using vile and rough vesture/ and keeping well his five wits: there is no doubt but he shall soon loose chastity. For saint Hieronyme my saith: A full belly inflameth quickly the whole body to vile thoughts and vain pleasure. And to the intent we may shortly use and wear the foresaid doublet joyfully/ it is requisite that it be died in to purple: that is/ we must do penance principally for God's sake/ remembering how he after his baptism went in to wilderness/ and there fasted xl days and xl nights without meat or drink/ alone among beasts: and how for us he suffered many other labours and smarts/ as going now hither now thither preaching and teaching/ and for man enduring many other horrible torments: Showing and by that manifesting/ that without penance we can nat approach to the kingdom of heaven. Truly if we regard and well consider the pains that he suffered for us/ all penance/ all affliction/ and all endurance (though it be never so grievous) shall seem to us to be without grief or pain. Therefore let us willingly do penance: as well for God's sake as satisfaction of our sins/ & that we may keep clean from all vice & filthiness our fair & clean shirt of chastity. Of these two garments the wise man saith: Bissus et purputa indument si eius. 
Provet. xxxi.  By bissus is understand chastity/ & by purple the doublet of penance. This doublet is likened to thorns/ among the which goodly lilies grow/ suffering no hurt by the thorns: Like wise chastity is bet kept among the sharp thorns of contrition & penance/ than among delicious pleasures of this world. After all this we must have a peyre of scarlet hosen/ tied & fastened to the foresaid doublet with seven. points. These hosen be the consideration of the reward that the soul & the body together shall receive in the glory of heaven/ for the sharp penance they endured in this world. The vii points be the vii doweres/ with which the soul & the body shallbe rewarded after the resurrection. There is no penance so sharp/ but (if it be closed in these hosen/ & surely tied with these points) it shall be made soft & light to be suffered & borne. As a man when he is well trussed/ is therefore moche the lighter: So the consideration of the gift & reward/ which we look fore/ maketh sweet all pains/ which we suffer in this world/ as saith saint Gregory: Consideratio pmmii minuit vim flagelli. After all this we must have shows garnished with precious stones called iacinctes/ which in colour be like the bright sky: that is to say/ we must order well the feet of our soul/ that is our affections with heavenly desire/ coveting to be out of this world/ and to come to the company of our lord god. or else these shows may be understand the good examples of holy faders/ with the which we should show our affections/ that they be nat wounded and hurt with the thorns of temptation and tribulation. For as saith a holy doctor: There can be noting so hard/ but we shall suffer it easily/ if we think on and remember the good examples of holy fathers. And by this mean our affections/ which be called the feet of our soul/ shall surmount and overcome all thorns of carnal and worldly desire/ with out any wound of temptation. Of this the prophet doth remember us/ saying: 
Hie. 2.  Prohibe pedem tuum a nuditate. Take heed (saith the prophet) thou walk nat bore footed. He goth bore footed/ that setteth his affections on the carnal/ earthly/ and slippery things of this world: which be but earth and dirt. Such folks make their hose and shows of mire/ as children do that put their legs and feet in the mire/ and say they have put on their bowtes. Such vileness doth nat become kings children: for they ought to be goodly and gaily showed: and to have their shows made as holy scripture declareth: 
Can. 7.  Quam pulchri sunt gressus tui in calciamentis filia principis. O thou princes daughter how goodly be thy feet and well garnished? This princes daughter is the soul of every one of them that be the children of god. Therefore we may nat walk bore footed/ but we must have our affections well hosed and shoode/ with such manner of shows as we before have recited. And that our affections be the feet of our soul/ saint Agustyne beareth witness/ saying: Verius est anima ubi amat/ quam ubi animate: The soul (saith he) is more trulier there where it loveth/ than where it giveth life: that is to say/ than in the body. For as the body is carried from one place to an other by the foot of man: So like wise the soul is carried by man's desires and affections. Therefore we aught to take heed/ that we have good feet/ and that we play nat the ass/ that all way stumbleth. Such asses be they that live nat after God's law and good reason: but suffer themself to fall in desire: and (as beasts unreasonable) in to carnal and unhonest affections. Wherefore it is impossible for them to find the way to paradise/ which is a sharp and a straight way. For why/ their feet/ that is their affections be defiled and full of spots/ by reason of sickness/ corruption/ and filthiness. 
The leg harness.   
Also we must needs have bowtes of iron/ that is to say leg harness: the one of them is called strong Patience/ the other Constance/ patience sister: the which keep up the soul in adversity and tribulation/ that it stumble not in to desperation/ or in to murmuration. For like as the legs & knees sustain all the deeds of the body: So patience and constance keep the soul in her estate/ taking good heed/ that when adversity and tribulation cometh/ she neither fall nor stumble. Therefore we must diligently watch and labour to obtain this virtue Patience: and to keep it in the grace and love of almighty god: if we will prosper and keep well such goodness and virtues/ as god hath given us: The which saith in his gospel: 
Luc. xxi.  In pacientia vestra possidevitis animas vestras: You shall possess yourself and your souls/ if ye have patience.  
After all this we must have a coote of mail/ called justice. 
The cote of mail.  justice is a virtue that ascriveth to every man his own. To god/ honour & love: to man discipline and soberness: and to his neighbour good love and dilection. But we by this coote of mail shall only take and understand the dilection and charity that we own to our neighbour. For as the mails of this coote knit one mail to another: So all good christian people should be joined and knit with the cord of charity one to an other. For as a man/ when one or two mails are broken/ is in great danger and peril to be hurt and wounded: So in like wise/ when a man loveth all his neighbours/ except one or two/ he is in peril and danger (if he so depart hence) to be perpetually dampened. The collar and the borders of this coote of mail/ for the most part is guilded: whereby is understand/ that god aught to be the beginning/ the end/ and the very cause why we love our neighbours/ or elles we shall be woundersly deceived. Therefore our lord god said to his disciples: Diligite invicem/ sicut dilexi vos. Love you one an other as I have loved you: 
Io. xiii.  that is/ love you each other purely/ and for the salute & health of your souls/ and nat for carnality/ for flattering/ for covetousness/ or elles for any other ill intent or ill end.   

Of the bright armour. The ii chapter.  
THat we may the better keep this foresaid cote of mail/ it is necessary we have bright harness to put upon it. The breast plate of this harness is the consideration of our birth: The back piece is the Meditation of death. For when that we groundly consider from whence we came/ and whereof we be made and created with in our mother's womb/ that is of the seed of man and woman/ which seed is the vilest mattier that may be: I say if we consider these things: we shall diligently take heed that we break nat this coote of equity and justice: that is to say/ we shall take heed we wrong no man/ nor hate none of our neighbours: nor yet through pride advance ourself above all other. In like manner when we profoundly mark and consider our end and the hour of our death (for undoubted we must all die) we shall never be wounded with the arrows or darts of adversity or tribulation: nor yet fall to sin by impatience or murmuration. For we know surely/ that death shall be the end of our tribulation/ and the beginning of our joy and consolation. And all the troubles and adversities of this world/ be nat to be compared (as saint Paul saith) to the glory/ reward/ and crown that we look fore. Non sunt condign passiones huius temporis ad futuram gloriam/ que revelabitur in nobis. 
Ro. 8.  Our adversaries/ whether they be visible or invisible when so ever they trouble us/ they do none other thing (so that we be nat against it) but only prepare for us the crown of glory and everlasting joy. Therefore David saith: Supra dorsum mesi fabricaversit peccatores. 
Psalmo Cxxviii.  The sinners (saith David) and mine adversaries have forged upon my back a crown of glory. Than to the intent we be nat over thrown by adversity and tribulation/ let us take this good back piece and strong armour/ the meditation of death. For saint Hierony me saith: Facise contemnit omnia qui cogitat semper se esse moriturum. He lightly despiseth all things/ and willingly suffereth tribulation/ that ever more thinketh he must die.   

Of the Vantbrace. The iii Chap.  
ALso we must have our Vambraces to defend us against the labour of this mortal fife. For as it is written/ anon after a man is borne/ he cometh to labour and pain: Homo nascitur ad laborem. et non ad te quien. 
job. v.  Man is borne to labour & pain/ & to no rest. Hit is necessary we labour in this world/ that we may come to the glory of heaven. But to th'end we be nat overpressed by labour/ we must have a staff to stay us by/ & somewhat to rest us on. This staff shall be the virtue of strength/ which is likened to a rod or to a staff. For strength causeth man that no labour or pain of this mortal life may over come him: and it giveth him sustentation and help/ joy/ and consolation/ as David saith in his spalme: 
Psal. 2  Virga tua et baculus tuus ipsa me consolata sunt. strength is also compared & likened to iron/ that breaketh and destroyeth all thing. In like manner the virtue of strength breaketh all thing/ and resisteth all the pains of this mortal life/ as it appeareth by the holy and blessed martyrs/ which were never overcomen/ but have had all way the victory of all their adversaries. Of whom it is written: Mori possunt/ sed fletti non possunt. The tyrants have power to kill and slay the bodies of God's friends: but they have nat the power to turn them to their will and minds.   

Of the gauntelettes. The four Chap.  
THan for vambraces let us take the virtue of strength: But with these vambraces we must needs have two gauntelettes to cover our hands/ that is/ Declinare a malo et facere bonum. 
Psal. 30  The first is to decline from ill/ and therewith to flee all occasions of sin: The second is to do well: and to seek all occasions and ways (as near as we may) to do well. And we must needs have both these gauntelettes: for one without the other can nat suffice.   

Of the Gorget/ and what it is. The fift chapter.  
furthermore we must put on our gorgette/ which is very necessary to avoid the cutting of our throats. This Gorgette is abstinence/ soberness/ and temperance: without the which we be in peril of death. For the scripture saith/ that many moo die by excess and surfeits/ than by the sword: Plures occidit gula quam gladius. And nat only by spiritual death of the soul/ but also by corporal death of the body. For/ as well near all physicians and philosophers say/ all corporal sickness/ that we suffer/ cometh (for the most part) by excess of meats and drinks. For these causes this gorgette is necessary to defend us both from spiritual and corporal death. This gorgette serveth also for an other intent. For it keepeth a man from vain and idle words/ from detraction and hurtful communication: and like wise from all manner of leasings/ which often times wound man to death: and also (as saint Paul saith) they 'cause god to disdain and hate man: 
Ro. ●.  Detractatores deo odibiles. God hateth those/ that backbite their neighbours. 
Sap. ●  And the wise man saith: Os quod mentitur, occidit animam: A dying mouth killeth the soul. And our lord in the gospel saith: 
Mat. xii.  De omni verbo ocioso quod locuti fuerint homines, reddituri sunt rationem in die judicii. Of all idle words spoken of man/ man at the day of judgement shall give account. O how hard a sentence is this to many a man/ ye and well near to all the world? saint james saith/ that he is a perfect man/ which can refrain his tongue: but there be very few that can do it. And for all that we must needs labour to refrain it: for both death and life is in the hands of the tongue. 
Pro. xviii  Mors & vita in manibus lingue. death/ when the tongue is nat well kept: Life/ when it is kept and refrained from ill. There is no man that can number the mischiefs that come of to many undiscrete words and communication. Therefore temperance is very expedient & profitable for us/ to know how we should order and guide this our lyttyll tongue: to the intent we displease nat our maker/ nor yet hurt our neighbour: and to the end our soul be nat taken by her enemies/ which ever more and with continual watch/ spy and search none other wise the febleste and weakest part of the cite of the soul/ than men of war search the febleste place of that city/ which they intend to conquer and take by force of arms. I think there is no place in man's body more weaker than the tongue or the mouth. For if the taste of man be nat well seasoned/ well temperedde/ and well taken heed of/ it is the food and nourishment of lechery/ and of all other filthiness. If the tongue be nat refrained/ it is the occasion of anger/ trouble/ discord/ division/ hatred/ dissension/ and of other ills innumerable. Therefore we aught in this thing to use diligence/ and to purchase both soberness and temperance. For he aught to keep his mouth both clean and net/ that daily must with god speak.   

Of the Helmet/ and what it is. The sixth chapter.  
EArther it is convenient and necessary that we put on the Helmet of health: as saint Paul doth monish us/ saying: 
Eph. vi.  Et galeam salutis accipite. This helmet is the fear of god/ that putteth back all adversities and strokes: and (as saint Paul saith) is never broken. 
Eccle. 1.  Timor domini expellit peccatum. The fear of god putteth back all sin: and without it no man can be justified. Blessed is he that hath this helmet upon his heed continually: that is to say/ upon his thought: which is the heed of the soul/ as saint Gregory saith. The fear of god doth in like manner to the soul/ as the watch man doth/ that is in the tower of a castle/ which only walketh up & down/ looking and prienge out on every side/ to spy if any enemies come. And as he often times awaketh the knights and men of arms/ that be in the fortress and castle: even so doth the fear of god in the castle of the soul/ which daily sturrethe up the strength and virtues of the soul/ to relyste the principal enemies/ that will enbatayle/ fight/ and let her to the uttermost of their power/ to come to the celestial joy & pleasure of Paradise. These three enemies been called the world/ the flesh/ and the devil: which be laid in enbushementes and companies for to destroy all the friends of our lord jesus Christ. This good Helmette doth bear of all thing/ and all thing feareth it. For as the philosopher saith: 
Eccl. 7.  Qui timet deum, omnia timent eum. All thing feareth him/ that feareth god. And this Helmet is well and properly set/ in the most noblest and highest place of man's body. And there/ where the five corporal wits have principally their vigure and place. For the fear of god is like a strong usher or porter/ the which keepeth the five gates of our five wits: and the secret wyckette of our heart. And because ●●e fear of god must sometime watch and at on●● at all these five gates/ it is necessary it have some help. The help shallbe long provision/ which is likened to the viso of the helmette/ where in be many small holes: by the which he seethe here and there. And also he lifteth it up and putteth it down at his pleasure. So it is by provision: For provision hath many thoughts and subtle considerations: by the which it seethe and perceiveth long before the adversities and dangers that may chance to the soul by this or that mean or operation/ or this thought or delectation. provision also seethe long before all deceits and embusshementes of her enemies: and showeth them to this good porter/ called the fear of god/ which with out delay causeth all such things/ that may hurt the soul/ to avoid and depart: and letteth in all such things/ that may help the soul. 
Eccl. 7  For as it is written: Qui timet deum, nihit negligit. That is to say/ He that dreadeth god escheweth all ill: and doth to his power/ all that good is. So we see how this Helmette is profitable to the soul/ to defend the heed/ that is the heart/ and the thought. But with this/ it is convenient to have upon this Helmette a gylden crest. For we be all or should be the knights of our lord jesus Christ. By this gylden crest garnished with a precious stone named Serdonique/ is signified the virtue of Hope/ which aught to be well tied and pinned to this helmet that is to the Fear of god. For Hope with out the fear of god is nothing/ nor of no value. For to great fear may cast maunes soul into despair: and to great hope may cast man's soul in to pride and presumption. Therefore they must be alway well mingled and knit together. The foresaid precious stone hath three colours: the lowest part is black: the middle part is white: the highest part is red. In like manner the virtue of hope causeth a man to dispraise and little regard these vile and worldly things/ as of no value/ but full of clouds and darkness. Also it maketh the middle part of man/ that is man's heart and body white: that is to be chaste and without sin: showing him (if he live virtuously) what reward and glory he shall obtain/ in the celestial court of paradise. Also hope maketh a man red/ that is burning in the fire of charity and love both of god and of his neighbour. This virtue (the crest) is very necessary for them that be in tribulation/ and in continual battle against their enemies: and therefore it behoveth us to take good heed/ that it fail us nat at our most need. We must also be diligent and take good heed we trust not in man: for if we do/ we shallbe deceived. And they that trust in men/ be accursed by the prophet Hieremie/ saying: 
jere. 17.  Maledictus vir, qui confidit in homine. That man is accursed/ that trusteth in man/ or in any wordly thing/ or in his strength/ or in his wisdom/ or in his own merits. For he shall consume and whither away/ like as the genepre tree doth in wilderness: that is to say/ he shall loose and be deprived of all the humour of grace and devotion. But he that putteth his confidence/ hope/ and trust in god/ is only blessed/ and he shall walk without danger or peril/ through the mids of his adversaries and enemies/ until he shall come to the end of his journeys/ that is to the city of paradise. Of which thing the prophet beareth witness/ saying: Qui autem sperant in domino mutabunt fortitudinem. assument alas ut aquile. ambulabunt et non laborabunt. etc. 
Esa. 40  They that put all their confidence and hope in god/ shall wax every day stronger and stronger: and shall take wings as an eagle/ to flee unto the throne of the divine majesty: they shall go without pain. For why/ all pain and afflixtion shall seem to them to be sweet and without pain/ because of the desire that they shall have to come to their intent/ that is to god/ and so to eternal joy and pleasure.   

Of the two edged sword. The vii chapter.  
AFter all those things it is requisite/ that we have our two edged sword girded about us. These be the words of god: Gladius bis acutus. Of the which sword saint Paul saith: 
Eph. vi.  Et gladium spiritus. quod est verbum dei. Take thou (saith saint Paul) the ghostly sword that is the word of god. This sword cutteth on both sides: for it hath power to destroy and kill both body and soul: as it is written in the gospel. we ought (as David saith) ever more to have this sword in our hand. 
Psal. 149  Et gladii ancipites in manibus eorum. And to what intent? Ad faciendam vindictam in nationibus. To take vengeance upon those nations/ which be contrary to the soul. But who shall put this thing in execution? Dame justice. For it is written by our lord jesus Christ/ which is the word of god: Eterit justicia cingusum lumborum eius. 
Esa. xi.  This virtue justice is very well ordered and put about man's reins: For it is the most dangerous place and weigh of man's body: by the which man's soul is most vexed and troubled: and specially by the abominable and horrible sin of lechery. David beareth witness/ saying: Quoniam lumbi mei impleti sunt illusionibus. 
joh. xi.  My reins be replenished with illusions/ that is with fleshly desire/ thoughts/ pleasures/ and pollutions: which in that place have their seat & might: as it is written in job: Virtus eius in lumbis eius. The virtue of the devil is in the reins of man. For Luxure is the sin/ by the which our enemy the devil leadeth many a one to eternal damnation. Therefore it is necessary that dame justice have her seat there: and that she have always this sharp sword in her hand/ that is the word of god/ to do justice: and to take vengeance on those that would deprive the soul of the noble and precious treasure of Chastity. For commonly where as good and sharp justice is/ such trewantes and such thieves dare neither sport/ nor yet show themself. And so like wise it is of man's soul: which continually punisheth all ill motions/ suggestions/ fleshly/ and worldly temptations. And also with this sharp sword they diminish and chastise their enemies/ that is their desires/ their affection's/ all hurtful and untemperate cogitations and thoughts. For why/ as soon after as she hath perceived their deceits and their assaults/ justice taketh and rehearseth the word of god/ and the authorities of holy scripture: with the which she compelleth all her enemies to recoil & give back/ as our lord did when the fiend tempted him with three temptations/ in the which all other are contained. Our lord answered him nothing/ but he proved it by the word of god/ and by holy scripture/ comprehended in the book called Exodi. The which authorities the devil could not brook/ nor yet suffer. And through the virtue of these holy words/ he was beaten back and overcomen/ as it had been with a sharp sword: and so he left our lord/ and departed to his own confusion. In like manner the soul in all temptation must express and bring fourth the word of god: which (as saint Paul saith) is much more sharp and piercing/ than any rasor or two edged sword: 
Hab. 4  vivus est setmo dei et efficax, et penetrabilior omni gladio ancipiti. It is than a sure thing to be alway girded with this sword/ which must hang on our left side/ by the cord of justice and equity/ against our reins and our thighs: In the which two places the most dangerous and fearful adversaries of man's soul devil. Therefore holy scripture rehearseth/ that lxxx of the strongest men of Israel compassed king Salomons bed/ which king Solomon representeth our lord jesus Christ/ which resteth himself in the devout soul of man/ as the sword doth in the scabarde: And each of the foresaid mighty men had his sword upon his thigh (propter timores nocturnos) for dread of the deceits/ and secret assaults of their enemies/ which most commonly work by night: that is/ in the night of sin/ or of ignorance. For the sin of luxure and lechery is most commonly done by night/ in cloudy and dark places. And also between them that be married/ the which may use the course of nature without sin/ so they use it to a good intent/ and temperately. The reason here of is/ as saith saint Augustine/ in his book called the Cite of god/ to open and show the transgression of our fore father's / of whom we that be come/ by the seed of man and woman/ be debtors/ and must answer therefore. The Scabarde or sheath of this sharp sword is the heart of man/ in the which the word of god ought to be/ and there to rest continually.   

Of the dagger. The viii. chapter.  
BUt with these weapons & instruments of war we must needs have a dagger by our side/ and our hand there upon evermore: that is to say/ we must put in effect and execute the word of god/ and his comaundementes. For it is nat enough to know them only/ but we must put to our hands to work and fulfil them/ that is to say/ we must lay our hands upon our dagger. This thing was figured in the children of Israel/ after their returning from the captivity of Babylon/ in the time of Nemee: which Nemee/ with the children of Israel/ did edify and build the temple and walls of Jerusalem again. And because their enemies were molestyous and grievous unto them/ he ordained/ that they the which laboured in edifying of the temple and walls of Jerusalem/ should have a sword in the one of their hands/ and with the other hand/ they should labour.   

Of the Shield. The. ninth chapter.  
AFter those things it is necessary for us to take the Shield of faith/ as saint Paul warneth us to do: with the which we may quench/ and utterly destroy/ and with stand all the darts of our enemy the devil: which darts be replenished with the fire of carnal concupiscence/ of covetousness/ of pride/ and of vain glory: which iii be the iii principal darts of our enemy. Unto which three we may apply all other/ as springing and engendered of them. And like as we bear our shield on our left side: So we aught principally to take the shield of faith in time of adversity. And that we bear our shield on the left side of our heart/ is because (as the philosopher doth say) the heart of man is between his breastis/ inclining to his left side. Whereby is signified that the heart of man is more inclined to vice than virtue/ as our lord god saith to No: Sensus enim et cogitatio cordis humani in malum prona sunt ab adolescentia. 
Gen. 8  Therefore we ought to put the shield of faith before the heart. For it is his proper harness. Faith is also upon the right eye of the soul and of reason: the which giveth no judgement/ but of natural things: but yet faith judgeth nat only things natural: but also such things as be above nature: and believeth that that reason can nat discuss or comprehend. And as he that hath lost his right eye is nat meet to be in battle: because he can nat shoot right/ nor see how to avoid strokes: So he that hath no faith/ is nat meet to be in spiritual battle. Therefore the postles desired our lord to augment their faith/ that so they might be able to fight against the devil of hell and his soldiers. 
Luc. 17  Domime adauge nobis fidem. This shield in his upper part is large/ & narrow in the lower part: so faith is large in the love of god & celestial things: & narrow in those earthly & worldly things. This shield hath iii corners: And faith believeth the trinity to be but one god. These three corners must be garnished with iii precious stones: with a jasper/ a Saphir/ and a calcidone. jasper is green: and when so ever any herb or plant is green/ it is a token of life. In like manner when any man desireth honest and good manners: it is a token his heart liveth by right and true faith. This precious stone jaspe avoideth all fantasies and ill illusions: True faith chaseth away all devilish temptations. The second precious stone is called a Saphir his colour is blue/ his property is to take a way venom/ and to kill spiders: So in like wise true faith regardeth only celestial things/ and reputeth these worldly things to be of no virtue. Faith also driveth back and utterly doth kill the poisonful temptations/ and ill motions of man's heart: as the holy apostles have written: 
Act. xv  Fide purificans corda eorum. The third precious stone is called chalcedony: which in colour is very paale: whose nature and property is to cast back all deed things: Like wise the true faith is pale: that is to say/ by great and sharp penance/ mortifienge and avoiding deadly sin and all the occasions of sin/ it maketh man paale. If we bear and use well this shield/ we can nat be wounded with darts nor arrows visible nor invisible.   

Of the Spear The. tenth chapter.  
BUt to the intent we want nothing necessary for this war/ we must have and bear a spear in our hand: that is/ we must show good exampulles to our neighbours/ that they thereby may glorify and laud the goodness of god: and nat because we would or yet look to be praised therefore: as our lord saith in his holy gospel: Luciat lux vestra coram hominibus, ut videant opea vestra bona. 
Matt. v.  It is also to be noted/ that one man should sooner hurt an other a far of with a spear/ than with a sword: So we shall sooner steer men to do and to live well by good example/ than only by good words: as a certain doctor saith: Plus movent exempla quam verba. This spear must be of a great length by perseverance in goodness. For it is nat enough to do well for a while/ but we must continue therein. The continuance in goodness doth only cause man to desire the crown of heaven. And they only shall be saved/ that continue in goodness/ and keep God's commandements: as our lord saith in the gospel: 
Matt. x. et. xxiiii.  Qui autem perseveraverit usque in finem, hic saluus erit. This spear also must be straight by the help and means of good intention. For who that either liveth well by hypocrisy for vain glory/ or any other ill intention/ he shall never give good buffette with this spear/ because it is crooked. We must do good principally for the love of god/ for our soul health/ and to instruct our neighbours in goodness and virtue: when so ever we do it for this intent/ than our spear is straight and sharp/ and ready to strike and wound deadly/ that is to say/ it is ready to provoke other to goodness/ and to love god above all thing. Farther more no man may smite with this spear with out he hold it low/ and under his right arm: nor in like case no man may do himself good or his neighbour/ except he desire that his good deeds may be kept close: and without he do them only for God's sake. And when we thus shall do our good deeds: we must hold our spear under our sadylle: but god shall lift it up/ and bring it to light/ and in to sight of other: as it is written in the holy gospel: Non potest civitas abscondi supra montem posita.   

Of the Coote armuur The xi chapter.  
seeing we have all the devour armour of the soul/ where of we have spoken: it is needful we speak some what of the coote armour/ which is worn upon all other harness: in the which also be painted and drawn the arms of that lord/ which we fight fore. This coote armour is made after the fashion of a cloak/ set with gold/ silver/ precious stone's/ and other rich and divers colours. This Coote armour is likened to the virtue of charity/ which is called Christis livery/ whereby he knoweth all his knights and friends/ as he said to his disciples: 
Io. 30  In hoc cognoscent omnes, quia discipuli mei estis, si dilectionem habueritis adinuicem. By this thing (saith our lord) men shall know you to be my disciples/ if ye love each other charitably. charity is a virtue/ the which willeth us to love god with all our hearts/ with all our minds/ and with all our thoughts/ & to love our neighbours as ourself. But because here afore/ when we rehearsed the coote of mayie we spoke of the love that we ought to bear to our neighbour: we will at this time speak of the love/ which we ought to have to god: the which is above all thing: and therefore let us put it above and upon all our other harness. In this coote armour must be many precious stones/ and principally three/ that is a Crisolite/ a Berill/ and a Thopasy: the which signify that charity aught to proceed from a pure heart and a good conscience: also from a true faith. Crisolitus is a precious stone and a noble/ sparkling like the fire: and if ye set it near the fire/ by and by it will be all in a flame. The fire is of very pure nature and virtue: for it taketh away the rustynes and all filthiness from gold/ silver/ & all other metal/ and maketh it bright and shining: So in like manner the fire of charity removeth from man's heart all filthiness of sin/ and purifieth the same: and as the precious stone Crisolitus loveth the fire/ in so much that it draweth the fire to it/ if it be near: So in like wise doth a pure and a clear heart/ approaching to god/ which is the fire that consumeth all rustynes of sin/ as Moses saith: Deus tuus ignis consumens est. 
Deu. 4  Therefore even as soon as the heart of man draweth near this fire/ with burning desire & fervent love/ he draweth to him the love of god. And therefore our lord desiring to inflame us with this fire of charity/ he came kindly and lovingly unto us/ and receyvedde this fleshly body/ & shed his precious blood for our health and redemption: Whereby he showed manifestly/ how heartily and how fervently he loved us. Therefore we must light our fire/ that is our love at his great fire/ and furnace/ approaching near thereto by pureness of heart and body. For the wise man saith/ that a sound and a pure heart causeth man to be near to god/ and greatly in his favour. The second precious stone is named berillus/ whose colour is green/ and some what pale: it hath six corners/ and signifieth that the parson/ which hath charity is always green by good operation and good works/ which he showeth to his neighbour/ by the vi works of mercy/ the which the vi corners of this precious stone signifieth. The paleness thereof betokeneth mortifienge & chastising of the body. The iii stone is called thopase/ which hath ii nobul colours: that is the colour of the sky/ & the colour of gold. The colour of the sky signifieth the love that we own to god: the colour of gold signifieth the love that we own to our neighbour. And as this topase exceedeth in brightness all other stones: so charity exceedeth the nobility of all other virtues: as the apostle saith: Mayor autem horum est charitas. 
1. Co. 13  And as this thopase receiveth & hath in itself the qualities of all other precious stones: So charity doth and exerciseth the deeds of all other virtues: as it appeareth in the pistols of saint Paul/ where he saith: 
1. Co. 13  Charitas patiens est. etc. And therefore a certain doctor called Prospere/ in his book of contemplation saith/ that charity is the soul of all virtues. For as the soul giveth life and strength to the five corporal wits: as unto the ease/ the sight: unto the ears/ hearing: So like wise charity openeth the eye of man's heart to the help and comfort of pour folk: his ears to hearken to God's commandments: and his hands to do the good work of mercy: and so forth of other virtues/ with the which the cloak of charity is garnished and richly appareled/ as it were with silver/ gold/ precious stone's/ and other goodly and divers colours: As our lord god saith by the prophet unto the devout soul: 
Esech. 10  Vestivi te discoloribus. I have clothed the with a garment of divers colours: But in especial there be two colours/ that is white and purple: 
Pro. 30  as hit is written: Bissus et purpura indumentum eius. And as purple showeth well upon white: so charity becometh well an innocent and a devout person. This garment is made and wovon with the thread of grace/ and of the holy ghost. It is made also of the inward parts of our lord jesus Christ: it was died purple at the time of his holy passion: by the which passion he showed manifestly how fervently he loved us. And therefore all we be bound to love him again as much as is possible: and to light our fire/ that is our love at the furnace of his singular love. charity is compared to fire/ as our saviour saith in the holy gospel: 
Luc. 12  Ignem veni mi●tere in terram: And that is for many properties/ which are ascryved to the fire. first and foremost / fire is the most virtuous of all elements: and charity in effect is above all virtues. The fire burneth & giveth light: charity burneth by sweet affection/ and it giveth light by good examples. The fire kendeleth the deed coal/ and mollifieth the hard and cold iron: charity driveth away from man the cold of covetousness/ and causeth the soul (the which by reason of sin is deed) to revive. Fire turneth all thing to ashes: and charity (by reason of humility) causeth man to repute himself vile/ and but ashes. Fire naturally ever more asendeth upward: charity is ever more occupied doing good work. Fire taketh away the rustynes of iron: charity scoureth away the rust and filthiness of sin. The fiere casteth sparkels: charity casteth up heavenly desire. The fire maketh the pot to boil and defendeth the pot from flies: charity causeth the heart of man to boil in devotion/ and keepeth it from the devils/ and all other temptations. Fire defendeth/ that the fletermouse drinketh nat the oil out of the lamp: charity defendeth/ that our ghostly enemy drink not from us the gracious oil of the holy ghost/ being in the heart of man/ which is called the lamp of our soul. In this Coat armour is livery. In this gown of marriage must be painted the kings arms under whose standard we war/ that is the arms of our lord jesus. It his than necessary that we paint with letters of azure in the fore part of this armour a cross/ and the name jesus: That is because we ought continually to have in memory the innumerable benefyttes/ that god hath done for us. And on the back side thereof we must do peynte Christus, that we may bear in remembrance/ how christ with his precious blood bought/ redeemed/ and saved us.   

Of the Horse. The xii Chap.  
ANd when we have all the foresaid harness/ and thereupon this goodly Coat armour/ than are we ready to assault the cite of Paradise/ which must be conqueredde fper truce: 
Matt. xi.  Regnum celorum vim patitur. And so we shall be strong and mighty to resist all our enemies that would hurt or withstand us.  
But yet there is no other thing. Truly it is nat meet that a knight armed should go on foot: wherefore he must needs have a hardy/ a swefte a strong and a well turning horse. His horse may nat be heavy/ drawing back/ or fearful. This horse is likened to man's body: the which in stead of a horse we must needs use. Which also ought to be white/ by clenlynes and pure chastity. 
The four horse shoes.  Farther more he must be shod with four shows/ that is with the four principal affections: which be called/ love/ heaviness/ hope and dread: the which must be ruled and ordered after God's commandments: For other wise they be faulty/ and nat surely set on as good horse shows ought to be. 
The horse saddle.  This horse saddle is called the knowledge of man's fragility/ and sickness/ where unto man's nature is subject. Farther more it is to be known/ that a knight shall never ride surely/ except he know all his horses conditions: So like wise the soul shall never govern well the body/ except it know his disease/ his complexion/ his strength/ and his conditions. This saddyll must be straightly bound and girded with the gyrthe of examination of conscience: 
The 〈◊〉  or elles the saddyll may turn/ and 'cause his master to fall. The poytrell of this horse betokeneth the remembrance of death/ and knowledge of the villainy and filthiness of the body. 
The poytrell.  The croper signifieth confession of our sins. 
The crop.  For as the horse avoideth his dung and filthiness behind: So the soul by great humility and devout confession avoideth her sin. And as the poytrell and the croper keep the sadyll fast upon the horse from falling: So in like manner the remembrance of death/ and humble confession of sin/ maketh a man to know himself. 
The first steroppe.  The first steroppe is humility in prosperity/ the which by continuance is long enough: For it is great pain to ride with short steroppes: and so like wise/ if we do nat continue in goodness/ all that we do is nought/ and to none effect. 
The second steroppe.  The second steroppe is patience in adversity: which is very necessary to hold fast man's soul upon the sadyll/ from falling or turning. Of this patience saint Paul saith: Patientia enim vobis necessaria est. Hit is convenient also that this horse be bridled/ and so to lead him at our pleasure: 
Heb. 10  that is to say/ we must needs chastise our body: that it rebel not against the soul. We must also take heed/ that this horse overthrow nat his master: that is that the body destroy nat the soul: bearing away the soul as him lusteth to corporal pleasures and voluptyes. But yet we must nat so rigorously and with so great pain use it/ that it should nat be able to go. Therefore it is convenient to lead him by the rain of Discretion. For discretion is a virtue/ the which without fauting leadeth a man to the right way/ inclining or wavering no more on the one side than on the nother/ but keeping hit self well/ goeth fourth still on in the kings high way: which is both virtuous and also profitable. When this horse is trapped appareled and garnished after the manner afore said: we must mount and leap up upon his back/ and so learn to guide and govern him with the bridle of wisdom and rain of discretion/ that is to know the ready way which we aught to keep/ and the paths that lead us to the Cite of Paradise.   

Of the spourres. The xiii Chap.  
BVter we begin to learn and to lead this horse/ it is necessary we put on our guilt spourres/ to quicken him/ if he be to slow/ to full of praunsing/ or to fierce. One of the spourres is called esperance/ and hope of the glory and felicity/ that they shall have/ which in this world do penance for their sins. The other spoure is called fear of damnation. It is also very necessary that these spoures be guilded: For what so ever we do/ it must be done for God's sake. And that this serviable fear turn himself to chyldysshe fear: and that is when men specially forbear to do ill/ for dread lest by their misdeeds/ they should provoke the wrath of god. And so like wise of hope. Under this manner afore said/ these spoures must be guilded: and so they shall 'cause our horse to be hardy/ quiver/ light/ and ready at will. Now than let us ride and so handle ourself/ that our soul be always master. Let us also say siege to the cite of Paradise. But above all other provision it is very needful/ that we carry victual with us: or else we may famish and die for lack of sustenance. We must needs have bread: For we have yet a long journey to go: as the angel said to the prophet Helie: Grandis enim tibi restat via. And what thing shall this bread be? Truly the word of god: with the which the soul of man is made sat/ as David saith: Sicut adipe et pinguedine repleatur anima mea. 
Psal. lxii Psal. Liii.  And again: Panis cor hominis confirmet. bread comforteth man's heart: and the word of god doth comfort and causeth man's soul to live: and with out this bread no man may live long. Therefore our lord saith: 
Luc. 4.  Non in solo pane vivit homo. A man liveth nat only by bread/ but by the word that proceedeth from the mouth of god. Saint Augustine saith: As man's flesh is after he hath fasted/ so is the soul that is nat fed continually with the word of god. Let us than take this bread and bear it with us in our maw/ or in the bin of our heart and memory hanging from our neck/ and descending to the side of our heart: that is/ that we have always the word of god in our mouth & heart/ sweetly chawing it: and we shall find therein great comfort and great sweetness. Let us also carry wine with us/ that we may thereby more comforttably and merrily suffer the pain of so long a journey. This wine is called spiritual joy/ and witness of good conscience: which always rejoiceth man's heart. Of the which wine David saith: Et vinum letificet cor hominis. 
Psal. Liii.  When we have all the foresaid things/ than may we stoutly walk Vsque ad montem dei Jacob, unto the cite of Jerusalem/ that is to Paradise. But now what way shall we take/ that we err nat in our journey? Truly the way of God's commandments: Of the which David speaketh: 
psal. 11●  Viam mandatorum tuorum cucutti, quum dilatasti cor meum. O lord god (saith David) I run by the way of thy commandments/ after that thou hadst enlarged mine heart with thy love and charity. These ways be goodly and honest/ as we read in the book of wisdom: 
pro. 3  Vie eius vie pulchre. But yet for all that the by-paths (though they be straighter) be more peaceable/ & much more shorter. These buy paths be called the counsels of the holy gospel: as to keep virginity/ to forsake the world/ and all other earthly things/ as to moche affection and love of our friends/ with other like/ the which religious men should keep/ that they might so the sooner come to this cite of Paradise: and also to avoid the danger of thieves/ which most commonly lie lurking by the high ways side. Of these buy paths and foot paths speaketh the wise man: Etomnes semite eius pacifice: 
Pr●. 3  Let us therefore go and ride hastily as long as it is day/ lest the night come suddenly upon us/ that is lest death come suddenly upon us: for than we can go no more. Therefore our lord said to his disciples: Ambulate, dum lucem habetis, ne tenebre vos comprehendant. 
Io. 1●  Go you (saith our lord) as long as ye have light/ lest the darkness of death come suddenly upon you. Therefore let us walk while we have space/ and let us run/ nat with the foot of our body/ but of the soul/ by holy desires and good affections: And when we come near unto the cite/ let us say siege there unto/ covering us with our tents and pavilions: that is to say/ with good examples of holy saints: considering/ how they in time passed besieged and conquered this cite by force and violence/ enduring great pain and labour: and at the last by the virtue of good & steadfast faith/ they overcame all pains and labours: as saint Paul saith/ writing to the Hebrews: 
Heb. 11  Sancti per fidem vicerunt regna. Let us than besiege this cite/ and let us assault it on every side/ and specially on that side/ on which we think soonest to get it. This cite hath xii gates/ of the which xii gates/ the xii apostles/ the xii patriarchs/ and the xii prophets be porters. At every gate be three porters in the name of the trinity. There be turrets and dwelling places innumerable: Quia multe mansiones in celo. 
Io. 14  There be in Paradise very many dwelling places/ meet for every man after their merit. And therefore let us take counsel/ on which side we shall assail this cite. Me thinketh we shall soon come in it we cast and shoot our darts/ arrows/ and gounnes against the great tower and place of this cite/ wherein the king and the queen devil/ that is our sweet lord jesus/ and Marry his sweet mother. Against this tower we must cast so many sighs/ compunctions of heart/ tears/ and devout prayers/ that we may find some entre in to this cite: and perceive by some feeling of devotion given us by god/ that our sighs and prayers be hard: If we can nat get in to the cite at our pleasure: yet for all that let us nat break up our siege/ but continue it still/ crying: Upon them/ upon them. And let us go continually from one gate to an other/ until we may find some enter: that is to say/ Let us pray/ now to one saint/ now to an other/ as our devotion will serve us. But before all other and principally let us pray devoutly to our blessed lady/ queen of this cite/ mother of mercy and of all pite: For she is so gentle and so kind/ that she will nat hide her from us/ but will open to us the gates of this cite/ though she had yet leaver that we should continue ever more in virtue/ good life/ and devout prayer. But if she or any other prolong the matter/ let us scale the walls with the ladder of Contemplation/ and let us set up this ladder of contemplation just to the walls/ that is considering god and such heavenly and worldly things as may be seen & considered by man. For why/ by the knowledge of visible things/ we may come to the knowledge of divine and invisible things/ as saint Paul saith: 
Ro. 1  Inuisibilia enim dei a creatura mundi, per eq que facta sunt, intellecta conspiciuntur. And if they overthrow us from this ladder (for we can nat remain long upon it/ because of the weight of our body/ which always annoyeth and hurteth the soul/ nat suffering it to lift itself upward to god/ which thing man's soul naturally desireth to do/ as the wise man saith: 
Sa. ix.  Corpus, quod corrumpitur, aggravat animam. etc. Yet for all that/ let us nat give over and departed from our siege/ but let us manly and so assault this cite on some side/ whether it be by shooting of gounnes or serpentynes against those gates and towers/ that through breaking and bruising of them/ they may give ear to our prayers and requestis: and futhermore open their gates to us/ by compassion and pity: and that we may perceive and feel by devotion that they have helped us: for than the cite shallbe taken. And we must cry: To the assault good fellows/ to the assault: Upon them/ upon them. God save king jesus/ god save king jesus. After all this let us take prisoners: one/ one saint: an other/ a other/ or else many of them after as we find our minds inflamed with devotion/ to take one/ or to take many. For who that hath most prisoners shall be most rich. And than we must fill and replenish our bags and sacks with spoilings: that is to say/ our desires and hearts with divers gifts of the holy ghost/ and with divers virtues and graces: from some one the virtue of humility/ from some other charity: and so forth of other/ until our sacks be filled up. And we enriched must take heed/ that we bring with us no small sacks. why/ after our desire and devotion/ we shall bring from thence grace/ gifts/ indulgence/ and pardon. Nor we must nat marvel/ nor yet give over the siege of this cite/ though we be some time wounded and beaten back: For as it is a great praise and honour for a knight/ to be wounded and suffer many a stroke/ for the love of his prince and master: So in like manner it is great honour to us/ to suffer great pain/ and to be grievously wounded for God's sake/ and for his love to endure great labour/ great penance/ and temptation. For if we continue in this battle and assault until we die/ we shall be greatly rewarded/ and shall have a crown of victory: which of duty must be given unto them/ that manly/ and strongly/ have fought in this paynefulle life for God's sake. For why/ as job saith: 
job. seven  Militia est vita hominis super terram. The life of man in this world is none other thing but a continual warfare against the princes of darkness: which be the fiends of hell: and their soldiers/ the which are the world and the flesh/ with unlawful and unhonest desire: the which both night and day labour to destroy and over come us. And also to bring us out of the high way/ that leadeth men to heaven. If we may over come these our enemies/ we shall be crowned/ as our lord god saith in the Apocalypse: 
Apot. ●  Vincenti, inquit, dabo edete de ligno vite, quod est in paradiso dei mei. He that getteth the victory (saith our lord) shall eat of the tree of life/ which is in Paradise: and in the glory of god my father. The which thing grant us the father/ the son/ and the holy ghost. Amen.   

 

  

  

  

  

  

  

  

  

  

  

  

  

   

Thus endeth this devout treatise. Imprinted at London in Fleetstreet/ in the house of Thomas Berthelet/ near to the Cundite/ at the sign of Lucrece. The year of our lord. 1529. The 10. day of March.  
Cum privilegio a rege indulto