A RECORD of ancient Histories, entitled in Latin: Gesta Romanorum. Discoursing upon sundry examples for the advancement of virtue, and the abandoning of vice. No less pleasant in reading, then profitable in practice. Now newly perused and corrected by R. Robinson, Citizen of London. ¶ Imprinted at London by Thomas Est. 1595. To the right Honourable and virtuous Lady, the Lady Margaret Douglas, her grace, Countess of Lineux, Richard Robinson Citizen of London, wisheth long and happy life, increase of honour, and the fruition of everlasting blessedness. HORACE the POET testifieth (right Honourable and virtuous Lady) that Poets in times past, have been addicted either to profit and pleasure themselves and others, either else in common to write both sweet and necessary things, for the life of their posterity. As Heathen Poets have had this humour, meriting worthy fame, in that by their feigned imaginations, they seemed to favour & further the welfare of humane life. So other writers have endeavoured, but not all levelling by one live to publish their works, some after one manner, some after another, either according as the holy spirit of God had operation of their hearts, either lose as their own singularity lead them to profit and pleasure themselves and others, whose imperfection, as their age could not so well discern, but flattered herself with the nuzzled ignorance of the time then present, sleeping in absurdity: so when it pleased the Lord to spread forth the bright beams of his glorious gospel over the nations of the earth, such as savoured of the spirit of God, have more & more illuminated themselves & others & such as were blinded in their own inventions, being nakedly manifested to the world, have with the world been reduced to full perfection, and awaked out of their dreams, by their posterity: where upon even the most ancient Poets, Historiographers & writers, were they now living, they might find no small occasion to rejoice at the good industry of their posterity, even in these days where it is apparently extant, that by studious practitioners of our age, the works of sundry ancient authors have made the most fertile increase of fallowed grounds by the sweat of others, which their remissness and imperfection had left as waste ground before, whereby their fame is more amplified then decreased, virtue more advanced then abandoned, and the age present & henceforth more edified, then defrauded of so noble benefits of knowledge, and perfection of life. This as my simple capacity by daily experience could comprehend in the travails of others: So reputing it a thing acceptable and laudable with God and man, I have wished such ability in me, that I might wade through this stream, to the grateful acceptation of God, and the world. And the rather do I take good courage unto me here in, because I have found no small grateful good will of such as in this my native Country, favouring virtue and furthering good literature, have once or twice heretofore accepted my former slender consecrated studies, in such sort, that I agnize myself more indebted to them in power and good will, than I am able, or think I shall be able to perform requital to their condign demerits. Among whom the tried testimony of your honours most noble bounty, hath not a little excited me to the consideration of my grateful duty herein. And I cannot tell whether God gives it me for my good hap, that I lately had this work brought me by one, whom I suppose savoureth my good proceeding in, this point. Albeit this work itself (before I took it in hand) was both of imperfect phrase in the history, & of indecent application in the Morality, bearing the title of the History of Gesta Romanorum: which when I had diligently perused the circumstance thereof, I thought it beehooved me so to travail therein, that I might not only make a simple thing better, but so to handle the same, that it might gain me the better credit for my good meaning. And when I had reform and repolished so well as I could, the several histories, & corrected the application of the Morality in many places, I thought best to add thereunto (not impertinent for better light and farther intelligence of the Readers capacity) a form of Argument purposed before every history which being done, I entitled it A record of ancient Histories, videlicet, Gesta Romanorum, newly pursued and corrected, wherein wishing to be profiting and pleasing the best, grateful unto all, and grudged of none, void of scruple and blemish of suspicion in every part, I yield the same with all humble and hearty duty, under the Honourable patronage and protection of your most noble & magnificent prerogative. Most humbly craving pardon of your honour for my bold presumption, in dedicating so simple a travail unto you, and no less humbly beseeching your good Ladishippes' thankful acceptance of my uttermost good will in presentation hereof. I hope then to have the better good will of all others, for supportation of my pretended good meaning herein. And so right Honourable and virtuous Lady, shall I find manifold causes of dutiefull respensation what I may, though to dyspense I shall not be able, yet in good will & power, I am & will be priest to the uttermost performance of my exacted duty. In practice & prayer, resting bounden to all my will willers. Unto the living God I pray amongst all others for the long and prosperous good estate of your Honour in this life: And finally for your established felicity immutable in the life everlasting, which God grant. Amen. Your Honour's most humble and heartifull bounden Orator, Richard Robinson Citizen of London. THE HISTORY of Gesta Romanorum. The Argument. ¶ Man's soul is dearly beloved unto God her Father. And yet for her sundry good graces, she is tempted of the devil by iij divers means, at iij. several ages in this mortal life, if she resist and overcome the same, she is thereby adopted to the fruition of ma trimoniall joy in heaven, with Christ the son of God. The first History. SOme time there dwelled in Rome a mighty Emperor, which had a fair creature to his daughter named Athalanta, whom divers great Lords and many noble Knights desired to have to wife. This Athalanta was wonnderous swift on soot, wherefore such a law was ordained that no man should have her to wife but such as could out run her and take her by swiftness of foot. And so it befell that many came and ran with her, but she was so swift that no man might overtake her by course of running. At the last there came a Knight named Pomeis', unto her Father, and said to him thus. My Lord, if it might please you to give me your daughter to wife, I will gladly run with her. Then said her father, there is such a ●aw ordained and set, that who so will ●aue her to wife, must first run with her, & if he fail in his course, that he over take her not, he shall lose his head, and if it fortune him to overtake her, than shall I wed her unto him. And when the emperor had told him all the peril that might fall in the winning of her, the Knight voluntarily granted to abide that jeopardy. Then the Knight let ordain him three balls of gold against the running. And when they had begun to run a little space, the young Lady over ran him, than the Knight threw forth before her the first ball of gold. And when the damosel saw the ball, she stooped and took it up, and that while the Knight wan before her, but that availed little, for when she perceived that, she ran so fast that in short space she got before him again. And than he threw forth the second ball of gold, and she stooped as she did before to take it up, & in that while the knight wan before her again, which this young damosel seeing, constrained herself and ran so fast till at the last she had him at a vantage again, and was afore him, and by that time they were nigh the mark where they should abide, wherefore the knight threw forth the third ball before her, and like as she had done before stooped down to take up the ball, and while she was in taking up the third bal, the knight got afore her, and was first at the mark. And thus was she won. The Moral. ¶ By this Emperor is understood the father of heaven, & by this damosel is understood the soul of man, with whom many devils desired to run, & to deceive her through their temptations, but she withstandeth them mightily and overcometh them. And when they have done their power, and may not s●eed, than makes he three balla● of gold, and casteth them before her in the three ages, of man, that is to say, in youth, in manhood, and in old age. In youth the devil casteth the ball of lechery before hi●, that is to say, the desire of the flesh, nevertheless for all this ball, oftentimes man overcometh the devil by acknowledging of his sins unto god, by hearty repentance & amendment of life. The second ball is the ball of prid●, the which the devil casteth to man in his manhood, that is to say, in his middle age: but this bal, man oftentimes overcometh as he did the first, but let him beware of the third ball, which is covetousness, that the devil casteth to man is his old age, which is dreadful. For except a man may overcome this ball with these other two, he shall lose his honour, that is to say, the kingdom of heaven. For when man burneth in covetousness, he thinketh not on ghostly riches, for ever his heart is set on worldly goods, and reckoneth not of prayers ne of well doing, and thus leseeth he his heritage, to the which God hath bought him with pis precious blood, unto the which our Lord Jesus Christ bring us all. The Argument. As God alotteth divers men divers callings & estates of living in this world, so is every man ●ryed by the rules of life & doctrine, whether his practice agree with his profession, in p●ofiring himself without prejudice of others, wherein if he so bold himself content, for such a son, the heavenly, father hath planted a tree of heavenly treasures, in the life everlasting. The second History. THere dwelled sometime in Rome a mighty Emperor and a wise named Anselme, which bore in his arms a shield of silver with five red Roses. This Emperor had in▪ sons, whom he loved much, he had also continual war with the King of Egypt, in the which war he lost all his temporal goods, except a virtuous tree. It fortuned after on a day, that he gave battle to that said King of Egypt, wherein he was grievosly wounded. Nevertheless he obtained the victory, not withstanding he had his deadly wound, wherefore while he lay at point of death he called unto him his eldest son & said, My most dear and welbéeloved son, all my temporal richesses I have spent and almost nothing is left me, except a virtuous tree the which standeth in the midst of mine Empire, I give to thee all that is under the earth and above the earth of the same tree. O my reverent Father (quoth he) I thank you much. Then said th'emperor, call to me my second son. Anon his eldest son greatly joying of his father's gift, called in his brother, and when he came, than said th'emperor. My dear son (quoth he) I may not make my testament for as much as I have spent all my goods, except a Tree which standeth in mine Empire, of the which Tree I béequeath to thee all that is great and small. Then answered he and said. My reverent father I thank you much. Then said the Emperor, call to me my third son, and so it was done. And when he was come, the Emperor said. My dear son, I must die of these wounds, & I have but only a virtuous Tree, of the which I have béequethed thy brethren their portion, and to thee I bequeath thy portion, for I will that thou have of the said tree all that is wet and dry. Then said his son. Father I thank you. Soon after that the emperor had made his bequest he died. And the eldest son anon took season of the tree When the second brother heard this, he said. My brother, by what law or title occupy ye this tree Dear ●brother (quoth he) I occupy it by this title, my father gave me all that is under the earth & above of the said tree, & therefore by reason this tree is mine. Unknowing to thee, quoth the second brother, he gave me all that is in breadth, length, & deepness, of the said tree, & therefore I have as great right in the tree as you. This hearing the third son came to them & said. O ye my best beloved brethren, it behoveth you not to strive for this tree, for as much right have I in this tree as ye, for well ye wots by the law, that the last will & testament ought to stand, for of truth he gave me of the said tree all that is wet and dry, and therefore by right the tree is mine, but for as much as your words are of great force, & mine also, my counsel is that we be justified by reason, for it is not good nor commendable that any strife or dissension▪ should be among us. Here beeside dwelleth a king of reason, therefore to avoid strife, go we there unto him, and each of us la●e his right before him, and like as he will judge, let us stand to his judgement. Then said his brethren, this counsel is good, wherefore they went all three unto the King of reason, and each of them severally showed forth his right unto him, like as it is said before. When the King had heard their titles, he rehearsed them all again severally, first saying to the eldest son thus. Thou sayst for thee, quoth the King, that thy father gave thee all that is under the earth and above the earth of the said Tree. And to the second brother he bequeathed all that is in breadth, length, and déepnes, of that tree. And to the third brother he gave all that is wet and dry. And with that he laid the law for them, & said that the last will aught to stand. Now my dear sons, briefly I shall satisfy all your reasons. And when he had thus said, he turned him unto the eldest brother, saying thus. My dear son, if you list to abide the judgement, of right it behoveth you to be let blood of the right arm. My Lord, quoth he, your will shall he dene. Then called the king forth a discreet Physician, commanding him to let him blood. When the eldest son was thus let blood, the king said to them all three. My dear sons, quoth he, where is your father buried. Then answered they and said: Forsooth my Lord in such a place. Anon the King commanded to dig in the ground for the body, and to take a bonne out of his breast, and to bury the body again, & so it was done. And when the bonne was taken out, the king commanded that it should be laid in the blood of the elder brother, and it should lie till it had received kindly the blood, and then to be laid in the Sun and dried, and after that it should be washed with clear water, his servants fulfilled all that he commanded. And when they began to wash, the blood vanished clean away, When the king saw this, he said to the second son. It béehoveth that thou be let blood as thy brother is. Then said he. My Lord thy will shall be fullfiled, and a non he was done unto like as his brother was in all thing, & when they began to wash the bone, the blood vanished away. Then said the king to the third son. My dear child it behoveth thee also to be let blood. He answered & said. My Lord it pleaseth me well so to be. When the youngest brother was let blood, & done unto in all thing like as his two brethren were before, when the king's servants began to wash the bone, they might neither for washing ne for fretting do away the blood of the bone but ever it appeared bloody. When the king saw this he said: It appeareth openly that this blood without doubt is of the nature of this bone, thou art his true son, & these other two been bastards I give to thee the tree for evermore. The Moral Dear friends this Emperor is our Lord Jesus Christ which bore a shield of silver with five red roses, that is to say, his body that is so fair, so clear, & more radiant than any silver, according with the Psalmist saying thus. Speciosus forma pre filijs hominum. That is to say, he was more special & fairer of shape than all the children of men. By these v. roses we understand his v. wounds, which he suffered for mankind. And by the King of Egypt we understand the devil, against whom he fought all the time of his life, & at the last he was slain for mankind. Nevertheless, before his death he made his testament to his three sons. By the first to whom he gave of the Tree that was under the earth & above the earth, we shall understand such mighty men & others, of all estates of this world, as not content with their calling seeks ambitiously the subversion of others to magnify and cralt themselves. By the second son to whom he gave the tree in length, breadth and deepness, we understand such worldly wise men in this World which in their subtle attempt to win all, lose all. The Moral. ¶ By the third son, to whom he gave all that was wet and dry of the tree, we shall understand every good christian prince, noble man, maiestrat or meaner person, in every common wealth where so ever, which (eschewing all ambition & covetousness) holdeth himself content with the providence of GOD, and in his own calling laboureth simply and truly to do good unto all men, yea though now and then themselves sustain injuries in the world, suffering now poverty, then troub. c, now solace, than care, now cold, than heat, and all this they received thankfully, to have this noble tree that was thus bequeathed them. This tree is the tree of Paradise, that is to say, everlasting joy of heaven, which is given to us all, if we take it thankfully, nevertheless it is heaven in diverse wise, & not equally, for some hath more, & some hath less, after that measure of God's good grace. This notwithstanding every man obtaineth not, therefore it behoveth them to go unto the king of reason, that is to say, unto the father of heaven, that knoweth all thing or they be made. The first son was let blood, and in his blood the bone was wrapped. By this bone we shall understand our strong faith in Christ's merits. And by the blood the lively and fruitful sap of good works proceeding out of the same. Which are rare things to be found in those that seek there own private gain to live, caring not how they come by it by hook or by croak, to the prejudice of others, which when they are let blood by the sharp Lance of god's Justice, though it be established with divine predication and made dry with the Sun of outward profesion: yet being washed with the water of swelling pride, mallis, envy, wrath, and such other, than the strong faith in Christ's merits, is as though we had never received it, and the lively and fruitful sap of good works, hath no power to tarry upon it, but vanisheth a way. And thus fareth it, with those two, the first and second tons. But the third son being contrary unto the other in profession and practice of life and manners, be he Prince, noble man magistrate or mean person, upon earth. The bone of such a man will ever be firm of faith in himself and towards others, from such a man's bone the blood of lively fruits, to himself and all others profitable, will never be washed away with the water of wretchedness. But the more it is dried in the Sun of true trial, the better it is, such are the true children of God, of whom our Lord speaketh thus. Ye the which have forsaken all thing for me: all, that is to say, ye that have forsaken the will of sin, shall receive an hundredth times more, the is to say, ye shall not only receive the tree of Paradise, but also the heritage of heaven. These two other sons are bastards, for why, that they promised in their baptism they wrought all the contrary, through their wicked living. And therefore he that desireth to obtain the joys of heaven, him behoveth to abide steadfastly in profession & practice of good life & manners, & then by Christ shall he obtain the tree of Paradise, unto the which the Lord bring us which liveth and reigneth eternally world without end. Amen. The Argument. God so loved sinful man, that he sent his only begotten son to redeem him out of the captivity of the wicked world, to rest with him in the joys of heaven. The third History. IN Rome there dwelled some time a noble Emperor named Dioclesian, which above all worldly goods loved the virtue of charity, wherefore he desired greatly to know what fowl loved her birds best, to the intent that he might thereby grow to more perfect charity. It fortuned after upon a day, that this Emperor walked to the forest to take his disport, where as he found the nest of a great bird (that is called in latin Struthio Comely, in English an Oistridge) with her bird, the which bird, the emperor took with him, & closed him in a vessel of glass. The dam of this little bird followed after unto the emperors place, and slew into the hall where her bird was closed. But when she saw her bird, and might by no means come to her, ne get her out, she returned again to the forest, & there she abode three days, and at the last she returned again to the Pallies, bearing in her mouth a worm that is called Thumare. When she came where her bird was, she let the worm fall upon the glass, through virtue of which worm, the glalsse brake, and the bird escaped, and slew forth with his dam. When the emperor saw this, he praised much the dam of the bird, which so diligently laboured for the deliverance of her bird. The Moral ¶ My friends, this Emperor is the father of Heaven, which greatly loveth them that live in perfect love and charity. This little bird closed in the glass & taken from the forest, was Adam our forefather, which was exiled from out of Paradise, & put in the glass, that is to say in hell. This hearing the Dam of the bird, that is to wit, the son of God descended from heaven and came to the forest of the world, and lived there three days and more, bearing with him a worm, that is to say, manhood according with the psalmist saying. Ego sum vermis & non homo. That is to say, I am a worm and no man. This manhood was suffered to be slain among the Jews, of whose blood the vessel eternal was broken, and the bird went out, that is to say, Adam went forth with his mother the son of God and flew unto heaven. The Argument. ¶ A clean spirit and undefiled soul, is the daughter of God so tender and dear unto him, that he bestoweth her not upon the rich man wanting the wisdom of God, but upon the poor man that is wise and liveth in the fear of God, which if she at any time transgresle by frailty of flesh, than for the recovery of her health by the medicine of amendment of lice, to such a one though poor, shall his soul be not only in this life espoused with much solace & joy each of other, but in the world to come shall live with Christ in joy and everlasting bliss. The fourth History. SOmetime dwelled in Rome a worthy Emperor and a wise, which had a fair daughter and a gracious in the sight of every man. This emperor be thought him on a day to whom he might give his daughter in marriage, saying thus. If I give my daughter to a rich man, and he be a fool, then is she lost, and if I give her to a poor man and a witty, than may he get his living for him and her by his wisdom. There was that time dwelling in the city of Rome a Philosopher named Socrates, poor and wise, which came to the Emperor & said. My Lord displease you not though I put forth my petition before your highness. Themperor said, whatsoever it pleaseth thee tell forth. Then said Socrates: My Lord ye have a daughter whom I desire above all thing. Themperor answered and said. My friend, I shall give thee my daughter to wife upon this condition, that if she die in thy fellowship after that she is wedded to thee, thou shalt without doubt lose thy head. Then said Socrates. Upon this condition I will gladly take her to be my wife. Themperor hearing this, let call forth all the Lords and states of his Empire, and made a great feast at their wedding. And after the feast Socrates led home his wife to his own house, where as they lived in peace and health long time. But at the last this emperors daughter sickened to death, when Socrates perceived this, he said to himself. Alas and woe to me, what shall I do, and whether shall I flee, if the emperors daughter that is my wife should die: and for sorrow this Socrates went to a forest there beside and wept bitterly. The while he thus wept and mourned, there came an aged man bearing a staff in his hand, and asked the cause of Socrates why he mourned. Socrates' answered and said. I wedded th'emperors daughter upon this condition, that if she died in my fellowship, I should lose my life, now she is sickened unto the death, & I c●n find no remedy nor help, and therefore I mourn more than any creature can think. Then said the old man, be of good comfort, for I shall help you if ye will do after my counsel. In this forest be three herbs, if ye make a drink of the first to your wife, & of the other two a plaster, and if she use this medicinal drink and plaster in due time without doubt she shall recover to perfect health. Socrates' fulfilled all as the old man had taught him. And when his wife had used a while that medicinal drink and plaster, within short time she was perfectly whole of all her sickness And when the Emperor heard that Socrates wrought so wisely, and how diligently he laboured for to heal his wife, he promoted him to great dignity and worship. The Moral. Dear friends this Emperor is our Lord Jesus Christ, his daughter so fair and so gracious is the soul, made to the si 〈…〉 de of God, which is full gracious & glorious in the sight of him and of his Angels, while that she is not defiled and abideth in her own proper cleanness. This soul God would not give it to a rich man but to a poor man, that is to say, a man that is made of the slime of the earth. This Socrates is a poor man, for why, every man cometh poor & naked into this world from his mother's belly, & every man taketh his soul in wedlock upon such condition, that if she die in his fellowship by deadly sin, without doubt he shall lose eternal life. Therefore O thou man, if thy wife sicken so through frailty of flesh unto sin, do then as Socrates did, go unto the forest, that is the Church of Christ and thou shalt find there an old man with a staff, that is, a discreet preacher, which shall minister unto thee those three herbs, wherrof may be confect the medicine of thy recovery unto health, namely the first herb is acknowledging of sin, the second repentance, and the third newness of life according to the will of GOD, if these herbs be used in plaster, the sinner without doubt shall receive his health, and his soul shallbe delivered from sin, & by all right he shall have everlasting life. Unto the which bring us our Lord Jesus. The Argument. ¶ Many foolish Idiots of this world do commonly flow & float in abundance of worldly wealth & pomp, with thinking they shall live here always, are laboured unto by the preachers of gods word to be admonished of their momentany felicities, and so to prepare themselves in bestowing well their short time here, to emoye the blessings of everlasting felicity in the world to come. The fift History. SOmetime there reigned in Rome a mighty Emperor and a wise, named Fredrick, which had one only son, whom he loved much. This Emperor when he lay at the point of death, he called unto him his son, and said. Dear son, I have a ball of Gold which I give thee upon my blesseing, that thou anon after my death shalt give it to the most fool that thou mayest find. Then said his son. My Lord without doubt your will shall be fulfilled. Anon this young Lord after the death of his father, went & sought in many Realms & found many reckless fools, because he would satisfy his Father's will, laboured farther till he came into a realm where the law was such, that every year a new King was chosen there, and this King had only the guiding of that Realm but a year, and at the years end he was deposed and put in exile in an Island, where as he should wretchedly finish his life. When the emperors son came to this Realm, the new King was chosen with great honour, and all manner of Musical instruments went before him and brought him with great reverence and worship unto his regal sea●●. And when the emperors son saw that he came unto him and saluted him reverently and said. My Lord, lo, I give thee this ball of gold, on my father's behalf. Then said he, I pray thee tell me the cause why thou givest me this ball. Then answered this young Lord and said. My father charged me in his death bed upon pain of forfeiting of his blesseing, that I should give this ball to the most fool that I could find, wherefore I have sought many Realms, and have found many fools, nevertheless a more fool than thou art, found I never, & therefore this is the reason. It is not unknown to thee that thou shalt reign but a year, and at the years end thou shalt be exiled into such a place where as thou shalt die a mischievous death, wherefore I hold thee for the most fool that ever I found, that for the Lordship of a year, thou wouldst so wilfully lose thyself, and therefore before all other, I have given thee this ball of gold. Then said the king, without doubt thou sayest truth, and therefore when I am in full power of this realm, I shall send before me great treasure and riches wherewith I may live & save myself from mischievous death, when I shall be exiled & put down. And to this was done, wherefore at the years end, he was exiled and ived there in pear, upon such goods as he had sent before, & he died afterward a good death. The Moral. ¶ Dear friends this Emperor is the father of heaven, the which ●eequet●●d the ball, that is to say, worldly riches to fools & ydiots, which savoureth nothing but that is earthly. This emperors son, that is to say, a preacher and a discreet minister, travailed about many Realms & lands to show to misbeeleeving men and fools, their peril. The Ream wherein no King might reign but a year is this world. For who so had lived an hundred year, when he cometh to the death him shall seem that he hath lived but the space of an hour, therefore do as the King did, while that ye be in power of life send before you your treasure, that is to say, firm faith in Christ's merits, and the fruits of God's word proceeding from the same. Then certainly when we be put in exile out of this world, we shall live in peace, & shall find the mercy of God plentiful, whereby we shall obtain everlasting life. Unto the which bring us, he that for us shed his precious blood. The Argument. The evil disposed whcked wise men of this world are here advertised of their greedy groping after the sweet temptation of the devil, wherein such do rejoice, till death coming suddenly upon them, then fall they into the horrible pit of desolate darkness, due to their deserts. The sixth History. ¶ Dioclesian reigned in the city of Rome in whose empire dwelled a noble Philosopher, the which set up by his craft an image in the midst of the City of Rome, the which image strethed out his arm and his foremost finger, whereupon stood this posy written in Latin, Percute hic. Strike here. This image after the death of this Philosopher stood still a long time, and many great clerks came thither for to read the superscription that was on the finger, but none of them understood what it meant, wherefore there was great wondering among the people. And at the last a long time after there came a strange clerk out of far countries, and when he saw this image, he read the scripture, strike here. And then upon a day when he saw the shadow of the hand, he took a mattock & broke up the ground under the hand where the shadow was, according to the understanding of the superscription, and anon he found an house all of Marble underneath the ground, wherein he entered and came into a hall, wherein he found so much riches, so many Jewels, and so great marvels, that he never saw ne heard of such, nor so many before that time. At the last he saw a table ready covered, and all manner of things necessary thereto set there upon. He beheld further and saw a carbuncle in the hall that lightened all the house. And Against this Carbuncle on that other side stood a man holding in his hand a bow with an a-row ready to shoot. The clerk marveled much when he saw all these things, and thought in himself, if that I tell this forth, there will no man believe me, and therefore I will have somewhat of these goods in token of proof. And with that he law a knife of gold upon the table, the which ho took and would have put it in his bosom. But anon the Archer smote the Carbuncle and broke it, where with the whole house was shadowed and made dark. And when the clerk perceived it, he wept more bitterly than any man might think, for he know not by what way he might go out, for as much as the house was made dark through the breaking of the carbuncle. And that darkness abode still for evermore after. And so finished the clerk his life there in that darkness. The Moral. Dear friends this image so standing is the devil which saith evermore Strike here. That is to say, seek after earthly riches, and not for heavenly treasure. This clerk that diggeth with the mattock, betokeneth the wicked wise men of this world, as some evil disposed pleaders in the law, crafty attorneys and other wicked worldlings that ever be smiting, what by right and what by wrong, so that they may get the vanities of this world, and in their smiting they find great wonders & maruails, that is to say, they find therein the delgihts of the world, wherein many men rejoiceth. The carbuncle that giveth light is the youth of man, which giveth hardiness to take their pleasure in worldly riches. The archer with his arrow is death, which layeth watch against man to slay him. The clerk that took up the knife is every worldly man that coveteth ever to have all thing at his will. Death smiteth the carbuncle, that is to say, youth, strength and power of man, & than lieth he wrapped in darkness of sin, in which darkness oftentimes he dieth. Therefore study we to flee the world and his desires, and then shall we be sure to win everlasting life, unto the which Jesus bring us all. Amen. The Argument. We are generally here put in mind that the devil besieging the world, our champion Christ jesus is ready to take our quarrel in hand, who defending & saving us from the invasion & circumvention of sathan, is yet accused for us as a transgressor, and is for our sakes moreover, content to suffer death for our full justification. The seventh History. IN Rome dwelled sometime a mighty Emperor named Titus, a wise man & a diseréete, which ordained in his days such a law, that what knight died in his empire, should be buried in his armour, and who so ever presumed to spoil any knight's armour after he were dead, he should die without any withstanding or gain saying. It befell after within few years that a city of the Empire was besieged of th'emperors enemies, wherefore that City was in peril of losing, for none that was within that City might not defend themselves by no manner of craft, therefore great sorrow & lamentation was made through out all the City. But at the last within few days there came to the City a young Knight and a well favoured, valiant in feats of Arms, whom the worthy men of the City beholding, and understanding his prowess, cried with one voice. O thou most noble Knight, we beseech thee if it please thy worthiness to help us now at our most need, lo ye may see this City is in peril of loosing. Then answered he and said. say not sirs, that I have none armour, and if I had Armour I would gladly defend your City. This hearing a mighty man of the city said to him in secret wise. Sir, here was sometime a doughty knight which now is dead & buried with in this city according to the law, & if it please you to take his armour ye might defend this city & deliver us from peril, and that shall be honour unto you and profit unto all the Empire. When this young knight had heard this, he went to the grave and took the armour and arrayed himself therewith, & sought mightily against his enemies, and at the last he obtained and had the victory, and delivered the city from peril and when he had so done, he laid the Art●our against in the grave. There were some men in the City that had great indignation and envy at him, because he had obtained the victory, and accused him to the Judge, saying thus Sir a law was made by th'emperor that whosoever ●●spoiled a dead Knight of his Armour should die, this young Knight ●ennd a●d ad Knight & took away his Armour, therefore we beseech thee that thou pr●ceede in the law against him, as against him that hath offended the law. When the Justice heard this, he made the Knight to be taken and to be brought afore him. And when he was examined of this trespass against the law, he said thus. Sye it is written in the law, that of two harms the least is to be chosen, it is not unknown to you that this City was in peril to be lost, & but I had taken this armour, I had neither saved you ne the City, therefore me thinketh ye ought rather to honour & worship me for this good deed that I have done, than thus shamefully to reprove me, for I am led as he that is ready to be hanged, and also good sirs an other reason I may lay for mine excuse. He that stealeth or robbeth violently, purposeth not to restore that thing that he robeth, but it is not thus with me, for though I took the armour of the dead knight for your defence and safeguard, when I had obtained the victory, I bore it again to the same place, and so the dead knight hath that is his by the law. Then said the Justice, a thief that breaketh a house that he may steal and bear away such as he may find, and though he bring again that he hath taken, I ask of thee if that the breaking of the house be lawful or not. The knight answered sometime the breaking of an House may be good, where as it is made in feeble place, which should cause the Lord of the house to make his wall stronger, that the thieves after that break not the walls ●o lightly in a●●o●ing of more harm. Then said the Justice, if the breaking of the house be good, nevertheless in that breaking, violence is done to the Lord of the house. And so though thou didst good with the Armour of the dead Knight, nevertheless thou didst wrong to the dead knight in taking away his armour. The knight said, I have told you that of two harms the least is to be chosen, and that harm where through great goodnsse cometh, ought not to be called harm, but it should rather be called good. For if that any house within the city were on fire and began to burn, it were more better to throw it to the ground and three or four houses thereby, them they should be set on fire also, whereby all the city might be brent. Right so if the Armour of the dead knight had not been taken, the city and ye all had been lost. And when the Justice heard that he answered so well and so reasonably, he might give no judgement against him. But he that which had accused this knight slew him, for whose death, there was great weeping throughout all the city, and his body was worshipfully buried in a new tomb. The Moral ¶ Dear friends, this Emperor is the Father of Heaven, and this city is the world, the which is besieged of the devil and deadly ssnne. And as many as were within this city, were all in peril to be lost. This young knight that came to the city, is our Lord Jesus Christ, which had not the armour of our humanity, till he went to the grave that is to say, to the womb of the glorious virgin Mary: by the annunciation of the Angel, saying: The holy Ghost shall light in thee: etc. Lo thou shalt conceive and bear a son. And thus in the womb of the virgin, he took the armour of the dead knight, that is to say, he took the manhood of Adam our forefather and saved the City, that is the world with mankind from peril, by his blessed passion that he uffered on the cross, and that he put the armour again into the grave when his blessed body was buried, but the citizens ●n●ied him, that is to say, the Jews of jury accused him to Pilate, and laid the law against him saying. If thou suffer him thus, thou art not the Emperor Caesar's friend, we have a law, and after the law he ought to die. And thus our Lord Jesus Christ of his enemies was condemned to the death of the cross, and after ascended up to heaven▪ where our Lord Jesus bring us all. Amen. The Argument. ¶ The fornication of wicked worldly men is here detected by the providence of God, and by his gracious favour delivered out of the thraldom of sin unto the liberty of life everlasting. The History. THere reigned sometime in Rome a mighty Emperor & a wise named Betolde, which ordained a law that what woman were taken in adultery her husband being alive, she should be cast into perpetual prison. There was that time a knight that had a fair lady to his wife, which committed adultery her husband being a live, and was with child, therefore by the law she was put in prison, where within short time after she was delivered of a fair son. This child grew up till he was seven years old, his mother daily wept heartily. And when the child ha●d this he said to his mother. O mother why weep ye thus, and for what cause are you thus perplexed. Then said his mother. O my sweet son, I have great cause to mourn, and thou also, for above our heads is people walking, and the sun shineth in clearness, and great solace have all men that are above us, and we be here continually in such darkness that I may not see thee, ne thou me, alas that ever I conceived thee. Then said the son, such joy, ne such light as ye spoke of, saw I never, for I was borne here in this darkness, therefore if I had meat and drink enough, here would I live all the days of my life, therefore mother weep ye not, but show me solace. This lamentation that was between the mother & the son, heard▪ the Emperors Steward that stood above their heads, whereof he had great compassion, and wept unto the Emperor, and kneeling, beesought him of his grace, that the mother & the son might be delivered out of prison. The Emperor as a merciful Lord granted that they should be delivered. Nevertheless if they trespassed so in time to come, they should be punished with double pain, and after that they were delivered, this woman ended her life in that City. The Moral. Dear friends, this Emperor is the Father of heaven that made this law, that what wedded woman, that is to say, what soul that is wedded to our Lord, & doth commit adultery, that is to say, doth worship strange gods, should be cast in the prison of hell, therefore a sinful soul hath great cause to weep, for she is departed from light, that is to sa●e, from the joys of heaven. Her son that desired meat and drink, are the wealthy wicked worldlings of this world, that say to the prelate's of the Church, and to the preachers that preach unto them the joys of Heaven. that while we may live and have all the solace of the world, we desire none other heaven. The Steward that heard their lamentation is our Lord Jesus, that knoweth all the privities of our sorrowful and repentant hearts for our sins, b● sought the Father of heaven for us, that we might be delivered from the prison of sin, and that we might come to everlasting life, to that which bring us all our Lord Jesus. Amen. The Argument. ¶ Christ proclaimeth the joyful feast of heaven, wherein the Lamb, to say, the poor Preachers of the Gospel, having their sight or knowledge i● gods word, are supposed of the blind lay●●, and each do mutually comfort other, till they approach unto the proclaimed feast of perpetual felicity. The Moral. SOmetime in Rome dwelled an Emperor named Pompe●, which above all other things was merciful. This Emrerour procliamed throughout all his Empire a great feast and that poor and rich should come to this feast. And whosoever came to that feast should not only be well fed, but also he should have great gifts. When the herawld had warned all manner of men to come to this feast, at that time there ware two poor men lying by the way, the one was lame, and the other was blind, This blind man said to the lame man. Alas and woe to us both, how shall we do, for th'emperor hath proclaimed a feast, and who so ever cometh there shall not only be well fed, but also he shall have great gifts, and I am blind, and thou arts lame, how shall we do. Then said the lame man to the blind man, I shall tell thee counsel, if thou wilt do after me, thou shalt let for nothing. I am lame and feeble & may not go, nevertheless I may see, & thou art blind and strong, and mayst not see, take thou me upon thy beack and bear me, and I shall lead thee the right way, & thus shall we both come to the emperors feast. Then said the blind, after thy counsel let us do, come on my back & I shall bear thee, and thou shalt lead● me the right way, and so they did that they came both to the feast, & recuied great rewards and gifts among other men. And thus ended their lives in peace. The Moral. Dear friends this Emperor is our saviour Jesus Christ, that proclaimeth a feast, that is to say, the joys of heaven unto the which joys he called all mankind, and forsakeht no man that will come unto h●m. This lame man betokeneth the poor mini sters of the gospel, which wanting worldly pleasures, live by the providence of God. And this blind man betokeneth the lay men which konws not the right way to heaven. It be loveth the the blind man, to wit, the late m●n to bear the lame man that is to say, the ministers of the gospel, sustaining & feeding them with the duties of the church, then the ministers for gods cause, are bound to teach & to inform us the way to heaven, where as we shall not only have a feast, but also great reward & joy, unto that which god bring us all. Amen. The Argument. Heaven & hell are here compared to two cities, to the●e two cities are two contrary ways. To heaven (which is the city of all heavenly treasure & felicity) is a narrow, craked, craggy, and painful way, having three enemies the d well, the world, and the flesh. To hell, (being the city or cincke of sorrow and sadness.) a ●ay●e way, broad, plain & eas●e, having three gu●●es, to wit, pride of life covetise of the eyen, concupiscence of the flesh. The tenth History. SOmetime in Rome dwelled an Emperor named Folliculus, the which was right wise, merciful & rightful in all his works This Emperor builded in the East a noble City, wherein he put all his treasure and precious stones and riches to be kept. Unto this City the way was stony and full of brambles and sharp thorns, and three knihgts were armed ready to fight with them that would come to that City. Therefore th'emperor ordained that whosoever overcame these knights should enter the City, & take at his will of the emperors treasure After that, this Emperor did make in the North west, a city wherein he ordained all manner of pain, formenting, sorrow & mischief, for malefactors, to the which was a broad way, verte delectable, growing full of Roses and fair L●●kes, and in that way were three knights, ever waiting if any man came towards the city of the north, to serve him with all manner of delicates and necessary provision. And if it fortuned any man to enter within that City, the custom was such that the people should take & bind him hand and foot, and cast him in prison, there to abide the coming of the Justice. When this was cried through out all the Empire, there were two Knights dwelling in a city there beeside one named jonatas, who was a wise man, the other hight Pirrius, which was a fool, nevertheless there had continued between them great love. This jonatas said to Pyrrius. Dear friend there is a common cry made throughout all lands, that the Emeperour hath made a City in the East wherein he hath put all his treasure, & who so ever may enter that city, shall take of the treasure that he list, therefore my counsel is that we go to that City. Then said Pyrryus thy counsel is good, and I desire to fulfil it. The wise Knight said, if it be so that thou wilt follow my counsel, I pray thee that faithful friendship may continue between us, and in token of love, that thou wilt drink my blood, and I shall drink thine, that none of us departed ne fail other in this journey. The foolish knight said it pleaseth me right well all that ye say, wherefore they were both let blood, and each of them drank others blood. When this was done, they went forth together on their journey, and when they had done three days journeys toward the City where the treasure was, they came to a place where was two ways, one was sharp, stony, & full of thorns, the other was plain and fair and full of sweetness and delights. Then said the wise Knight to his fellow. Dear friend here are two ways, one sharp and thorny, nevertheless if we go this way we shall come to this City that is so rich, and there shall we have that we desire. Then said the foolish Knight to his fellow. I wonder greatly of you that you speak such things, for I will rather believe mine eyes than your words, I see here openly, and so do ye, that here is a hard way and full of thorns, and as I have heard say, there be three Champions armed in this way: ready to fight against all men that go that way towards the City of the East, and therefore I will not go that way, but here is (as ye may see) another way plain and easy to walk in, and in this wa● there are three knights ready to serve us and give us all manner things necessary to us, & therefore by this way will I go, and not by that other way. Then said the wise knight, certainly if we go by that way, we shall be led into the City of the North, wherein there is no mercy, but perpetual pain and sorrow, and there shall we be taken and bound and cast in prison. Certainly said the foolish Knight, this way is the ready way, and as I believe it is more profitable than the other way. Then went they both forth the fair way, and anon three knights met with them, which received them courteously for one night, and gave them all manner of thing that was necessary to them. And on the morrow they took their tourney forth toward the City, And when they were within the City, anon the Emperors officers met with them and said: dear friends why come ye hither, in so much that ye know the law of this city is so cruel of long time here before, soothly ye shall be secund now after the law Anon they took the wise knight and bond him and put him in prison, and after that they took the foolish knight and bond him fast and cast him into a dich. Sun after it befell that the Justice came to the City to give judgement on them that had tresspassed the law, and anon all the prisoners were brought forth before the justice among whom these two knights were brought forth, one from prison, & the other from the dich. Then said the wise Knight to the Justice: Reverend Lord, I complain of my fellow that is guilty of my death, for when we two came to the two ways whereof the one led to the City in the East, and the other to this city, I told him all the peril of this City, and the reward of that other City, and he would not believe me, and said to me in this wise, I believe mine own eyen better than thy words, and because he was my fellow, I would not let him go alone in this way, and thus came I with him, wherefore he is the cause of my death. Then said the foolish knight, I complain that he is the cause of my d●ath, for it is not unknown to you ●ll that I am a fool, and h●● wise man, and therefore he should not to ●●ghtly have followed my folly, for if h● had forsaken this way, I should have followed him, and therefore he is cause of my death. Then said the Justice to the wise knight, because that thou with all thy wisdom and great understanding so lightly contented and followed the will of the fool and his foolish works, & thou fool because that thou wouldst not do after the counsel ne fulfil the wholesome words of this wise man & believe him, I give judgement that ye be both hanged for your trespass. And so it was done, wherefore all men praised greatly the Justice for his discrete judgement. The Moral. Dear friends this Emperor is almighty God, and in the East, is the city of heaven, wherein is treasure infinite. And unto this city is an hard way & full of thorns, that is to say, the way of repentance, by the which way full few walketh, for it is hard & strait according to holy Scripture saying thus. Est arta via que du●●t ad vitam. It is a straight way that leadeth to ever lasting life. In this way are three armed knights, that is to say, the devil, the world, and the flesh, with whom it behoveth us to fight, and to obtain the victory or we may come to heaven. The second City that is in the North is hell, and to this accordeth Scripture, saying thus. Ab aquilone pondetur omne malum. Out of the North cometh all evil. Certainly to this City is the way plain and broad, and walled about on every side with all manner delicates, wherefore many men walk by this way The three Knights that give to every man going this way what thing them needeth, are these. Pride of life, covetousness of the eyes, & concupiscence of the flesh, in which three the wretched man greatly delighteth, & at the last they lead him to hell. This witty knight betokeneth the soul, & the foolish knight betokeneth the flesh, the which is always foolish, and at all times ready to do evil. These two are fellows & knit in one, for either of them drinketh others blood, that is to say, they shall drink of one cup, either joy or pain shall they have after the day of doom. The soul chooseth the way of repentance, and in as much as she may she stirreth the flesh to do the same. But the flesh thinketh never what shall come after, and therefore she goeth in the delight of this world, and fleeth the delight o● repentance. and thus the soul after the death is cast into hell, and the flesh is cast into the ditch, that is to say, into the grave But then the Justice cometh, that is our Lord Jesus Christ at the day of doom, to judge all mankind. Than the Soul shall complain upon the flesh, and the flesh upon the Soul. But than the Justice that will not be deceived neither by prayer ne by price, shall condemn the Soul because she followed the fra sty of flesh, and also he shall condemn the flesh because it would not believe the Soul, wherefore let us study to tame our flesh, that we may obey God, and than shall we have everlasting life, Unto the which bring us our Lord Jesus Christ. Amen. The Argument. The soul of man being possessed in the princely territory of Paradyse, was by the devil provoked to sin against her creator, and for the same transgression so being thence into this wide world exiled, lost that her former heritage: But by Christ's precious death and passion was restored unto a more happy heritage of everlasting felicity. The 11. History. THERE dwelled sometime in Rome a mighty Emperor named Frederick, which had no children save one only daughter, to whom this Emperor after his decease béequethed all his Empire. This understanding an Earl that dwelled there beside came unto this young Lady & wooed her, and provoked her to sin all that he might, wherefore this young lady in short process of time inclined to the Earl, and this Earl anon lay with her and defiled her, and after that she departed from her heritage, and exiled her out of her Empire, wherefore she made a great lamentation, and fled unto a realm there beside, where as she daily wéept and mourned. It befell after on a day that while she sat mourning by the high way side, there came riding by her a fair young knight upon a good horse, which came toward her a great pace, and very courteously saluted her & asked the cause why she mourned so sore. Then answered she and said. My reverend lord I am an emperors daughter descended of royal blood, my father is dead which left me all his Empire, because he had none other heir, and after his decease an Earl there beside deceived me, deslowred my virginity, and after that he put me violently out of mine heritage, so that now I am fain to beg my bread from door to door, and this is the cause of my sorrow. Then said the knight, far damosel I have great compassion on thy beauty and on thy gentleness, therefore if thou wilt grant me one thing, I shall fight for thee against the Earl, & I protest unto thee the purchase of the victory. Then said she, alas good sir, I have nothing that I may give unto you but myself. And I ask no more of thee said the knight but that thou wouldst be my wife and love no man so much as me. Then said she, Reverend sir, that I will do gladly, and more if I might. Then said the knight I will that thou do for me one thing, that if it fortune me to die in fight for thee, and obtain the victory, thou shalt take my bloody shirt and hang it upon a beam in thy chamber, and this shalt thou do for two things. The first is, that when so ever thou beholdest the shirt, thou shalt weep for me. The second is, that what so ever man come to woo● thee to be his wife, then shalt thou hastily run unto thy chamber and béehould my bloody shirt, and think heartily within thyself thus. The Lord of this shirt died for my love in baftayle, the which recovered my heritage, God forbidden that I should take any other man after his death. Then said she. Reverend sir, all this shall I fulfil by the grace of God. And when the knight heard this, he assailed to fight against the said earl and obtained the victory, and the Earl was overcome and fled: and this young lady was brought and received again into her heritage. Nevertheless this knight was deadly wounded in that battle, whereof he died, but or he died he béequeathed his bloody shirt unto this damosel, desiring her to keep her promise. When this young Lady heard of his death, she wept sore, & made great lamentation for his death. And in his shirt was cunningly wrought this verse. Think on him and have in mind: that to thee was so kind. Anon when she had received the shirt, she hanged it upon a beam in her chamber, and as oftentimes as she beheld it, she wept bitterly It béefell not long after that the states of her Empire came to her & desired her to take a husband. But then she went to her chamber & beeheld the bloody shirt, then warred she sorrowful & said oftentunes, woe & alas thou suffered'st death for my love, & thou also recoveredst again mine heritage, God forbidden that I should take any other man more but thee. And thus she answered every man that came to her, and so they went away disappointed of their purpose, and ended her life in peace and rest. The Moral. Dear friends this Emperor is the father of heaven, & his daughter is the soul of man, made to the similitude of God, to whom God gave and bequeathed the Empire of Paradise. But there came an Earl, that is the devil, & provoked her to sin, when she eat of the apple, and said to her thus. In what hour ye eat of the apple ye shallbe like Gods, wherefore we breaking God's commandment we were all exiled out of Paradise, & chased to the realm of this world here to live in great wretchedness, like as the psal. saith: In sudore vultas tui. In thou sweat of thy visage shalt thou eat thy bread. But than came a fair young knight and a strong, that is to say, our Lord Jesus Christ, which had compassion upon mankind, taking upon him our flesh & and our blood, gave battle to the devil and overcame him, and thus won he again our heritage. Therefore let us do as this young Lady did, lay we up this bloody short, that is to say, the mind of the passion o● Christ on the beam of our heart, and think we how our Lord Jesus Christ shed his precious blood for us. And if any man, that is to say, the devil or any other would stir us to sin, anon think we of the passion of Christ, and say we thus. I shall take none other but thee which hast shed they blood for me, & thus shall we win everlasting life. Unto the which God bring us all. Amen. The Argument. ¶ We are ●eere generally advertised of honorineg the Saboth day, how for the redeeming of time to be occupied in Ghostly contemplation profitable to the soul and body. The preachers of God's word oft times for saying truth purchase inconvenience, if we beestow our talents in the amplifying of faith and furthering one another with good works. We shall then inheritie the ●r●i●on of eternal blessing prepared for the elect of Christ jesus. The 12. History. SOmetime dwet in Rome a mighty emperor named Apolloninus which ordained for a law that every man upon pain of death should celebrate the day of his Nativity. This Emperor called to him a clerk that hight Virgil, and said. My dear master, there be many hamous offences done in my Empire contrary to the law, therefore I pray thee that thou by thy cunning would make some craft whereby I might know who trespasseth against the law privily or apertly. Then said Virgil. My reverend Lord your will shall be done. Anon this Virgil through his craft made an Image, in the midst of the City of Rome, which denounced & told the emperors messengers who trespassed against the law, & who not. There was that time dwelling in the City of Rome a smith that hight Focus▪ which for nothing would celebrate the nativity of the emperor. It befell upon a night as the smith lay in his bed, he thought upon the Image that had accused so many men before, and dread lest the Image would accuse him, wherefore he rose and went to the image and said. I make a vow to God, if thou accuse me, I shall break thy head. And when he had thus said, he went home. The Emperor on the morrow after following sent his messenger to that Image (as before times he was accustomed) to know & understand who had trespassed against the law. And to them then said the Image, lift up your ●yne & behold what is engraven in my forehead. And then they looked up and saw this posy written. Tempore mutan●ur homines determinatur. Times be changed & men be worse & worse. For who will say the truth, shall have his head broken, therefore go ye forth to your Lord and tell him all that ye have read and seen. The messengers went forth and told the Emperor all that they had heard and seen. Then said the Emperor, arm yourself and go to the Image, and if that you find any man that have mentioned or threatened to hurt the Image, bind him hand and foot & bring him to me. Then went the messengers forth to the Image and said to it. Tell us the truth if any man have threatened thee, and we shall avenge thee anon. Then said the Image. Take the smith Focus, for he is the man that will not honour the nativity of the Emperor: strait way the messengers led forth the smith before the Emperor and there upon examined him why he kept not the day of the emperors nativity in reverence & honour according to the law. Then answered the smith & said. Reverend Lord I beseech you that ye will here mine excuse and if I answer not reasonably to all manner of points that ye will ask me, I will yield me fully to your grace. Then said Themperor, I shall hear thee, and that is rightful I shall do. Then said the smith, It behoveth me to have v●ii. d. every day in the week, & that I cannot get without great labour, and therefore I may in no manner wise keep that day holy day more than other days: Then said the Emperor. Why behoveth it thee to have these viii. d. Then said the Smith, I am bound to pay daily two. d. and two. d. I lend, and two d. I lose, and two. d. I spend. Then said the Emperor, tell me more expressly of these viii. d. Then said the Smith. I am bound every day to pay two. d. to my Father, for when I was young, my father spent on me two. d. daily, and therefore am I bound to help him, and pay him again his two. d. for his sustentation. Also two. d. I lose on my wife. Then said the Emperor, why lesest thou that two. d. on thy wife. Then sayda he, where saw ye ever woman but she had one of these points, either she is wilful, or contrary to her husband, or of hot complexion, and therefore that I give her I lose. Also two d. I lend to my son, wherewith he is sustained, that when I come to age and poverty, he may pay me again two. d. like as I do my Father. Also I spend two. d. on myself in meat and drink, and that is little enough. Then said the Emperor, thou hast answered well & wisely. Not long after it befell that the Emperor died, and this Smith Focus was chosen to be Emperor, because he spent his viii. d so wisely and so profitably and thus he ended his life in peace and rest. The Moral. Dear friends this Emperor is our blessed saviour Jesus Christ, which ordained by his holy law that every man should keep holy the Saboth day. This Virgil that made this image is the holy ghost, which establisheth among us, Preachers to teach virtues, and to reprove vices, and that should not spare the poor ne the rich. But now if a Preacher would say the truth against any man, anon he shall be threatened of the enemies of Christ, that is to say, by evil men that neither love God nor man, wherefore the Preacher may say now a days that posy which was written in the forehead of the image Times been changed from good to ill, and men been daily worse: For who so would say the truth now a days, shall have his head broken. Therefore it is need they be armed, that is to say, that every Preacher be armed with virtuous examples of their good life towards other, and than it needeth not to dread, in so much that they have the truth of God to stand by them, according to the Apostles saying. Si Deus nobiscum, quis contra nos. If God be with us who is against us. By this smith Focus, is understood every good Christian man, which daily should spend his time in wary redeeming every hours travail with some profit corporal and spiritual, and then ought he to be presented before the heavenly Emperor. This Focus paid two. d. to his father, & so we should pay to our Father of Heaven two. d. that is to say, honour & love. For when we were the children of wretchedness & put in bondage, almighty God sent down to the earth his son to redeem us, according to S. john the Evangelist, laying: Deus dilexit mundum ut filium suum unigenitum daret pro mundo. God loveth the world so well that he would give his only son for the salvation of the world. Also this Focus lent two. d. to his son, that is to say, every Christian man ought to lend to the son of god our lord Christ Jesus good firm faith & fruitful good works & deeds in our life, and he will repay us again at the day of doom with his heavenvly mercy, when soul & body shallbe glorified, & in that he is our brother, it may well be proved by the text of Esay, saying thus. Puer natus est nobis, etc. A child is borne to us. This Aeacus lost two. d. on his wife. Thy wife betokeneth thy flesh, upon whom thou lost two. d. that is to say, unlawful love & consent to sin, for why, the flesh is contrary to the spirit, & ever is ready to harm. This Focus also spent two. d. on himself, that is to say, by the first penny ye shall understand penance done, in which the soul greatly delighteth in heaven, and there is glorified. And by the second penny we ought to understand the steadfast perseverance in amendment of life, for he that abideth unto the end, shallbe saved. And who that spendeth well these two pens shall obtain everlasting life. Unto the which bring us our Lord Jesus Christ. Amen. The Argument. Man being blind through sin, & either by infirmity of frail flesh, or suggestion, trespassing with evil and lewd company, though God of his mercy be favourable unto him in this life time by reason of the foresaid respects, yet if he accustomably walk himself in the dr●nck of this worldly wickedness, his wilful blindness shall not there excuse him but accuse him in the day of judgement most grievously to have offended God in abusing his mercy offered, and therefore least worthy to have the reward of the simple soul, that repentantly, yea with modesty, lineth toward the fruition of everlasting bl●sle. The 13. History. SOmetime in Rome dwelled a noble emperor which amoner other virtues loved best m●t●●, wherefore he ordamed a law, that every bline: man should have an hundred shillings by the year of his treasure. It befell ●● a day that there came cer●●●●● men to a Laverne to drink Wine, and after that these men had sitten in the Caverne three days, the sourth day they were greatly in the taverners debt, and had no money to pay for their wine, wherefore the taverner came to them & charged them that they should not voy●e till they had paid for their wine. Then said one of the drinckers to his fellows. Sirs quoth he, th'emperor hath made such a law, that every blind man shall have an hundred shillings of his treasure, therefore let us cast lots among us, and to whom the lot falleth, let ●●d eyes be put out, and so may he go to the emperors pallayes an● get●● an hundred shillings, And this greatly rejoiced them, I said that the 〈◊〉 was right good, wherefore they can lots among them 〈◊〉 otte ●●l on him that gave the 〈◊〉, and than his fellows forthwith put out his ey●l. And when he was blind, he went to th'emperors pallayes,▪ asked of th● steward an hundred shilliings, according to the emperors law. Dear friend said the steward, thou mightest see with both thine eyes yesterday, & thou also understandest the law amiss, for the law is made for men that are blind through infirmities, or by the will of God, & yesterday thou badst thy sight in the Tavern, but wilfully thou hast lost thine enne, therefore go to the tavern again to thy fellows & discharge there that tho●●●wes●, for here gettest thou not a ●arthing. Then went this wretched man forth and told his selowes of the steward's answer, and with that came in the taverner and despoiled them of all their clothes and b●t them, and thus drove them with shame out of the city, and so were they never seen there after. The Moral. Dear friends this Emperor is ou● saviour Christ, which ordained for a law that every blind man should have an hundred shillings of his treasure. This blind man betokeneth every sinner, which sinneth through infirmities, or enticing of the devil, the world, and the flesh, which shall receive an hundred shillings, if he be inwardly repentant of his sins, that is to say, he shall have an hundred times more joy, according to scripture, saying thus. Centuplum accipi●e▪ & vitam eternam posidebitis. Ye shall receive an hundred times more joy, if ye be repentant and turn from sin, and also ye shall have everlasting life. These men that came to the Laverne to drink wine, be sinners, which often times come to the Tavern of our adversary the devil and drink of his carnal appetites, that is to say, they there consume and waste away all ghostly virtues, which they received when they received the sacrament of baptume, wherefore the devil our enemy despoileth them and maketh them to lose all their good deeds that ever thy wrought before they cast lots, that is to say, they cast among them the custom of sin, and this lot of sin falleth on such as are worshipful and without mercy, & such a man wilfully becometh ulind, that is to say, he becometh wilfully a foul sinner like judas, that betrayed our Lord without any suggestion or enticing, and therefore such men sin more grienously when they come before the steward, that is to say, before the prelate's of the church, they may not lightly obtain the joys of heaven, for why, they be not in the right way to leave their sin. Therefore study we with all our diligence, to please God, that we may obtain everlasting life: which is laid up in store for all those that live modestly, looking for the eternal salvation. Unto the which bring us our Lord Jesus Christ. Amen. The Argument. ¶ A certain Initiat vow of love being made between the soul of every faithful christian & the fair daughter of jesus, eternal life, we have to consider the merciful & gracious covenant of God towards the faithful and careful of his covenant, & their own vow was study to be furnished with all divine virtues, so as they are the prefixed day of promise vndesiled, which shall then wisely purchase the provided place of everlasting glory for all them that seek the glory of God and their soul's health. The 14. History. IN Rome dwelled some 〈…〉 mighty emperor named 〈…〉 mius, which had only a daug 〈…〉 a damosel, fair and gracious in the sight of every man, which had to name Aglaes'. There was also in th'emperors pallayes a gentle knight that loved this lady above all thing in the world. It béefell after upon a day that this knight talked with this lady & uttered in secret w●●e his desire to her. Then said she courteously, sith ●ée have uttered to me the pri●●ty of your heart, I shall in like wise for your love utter to you the secrets of mine heart, and truly I say that above all other I love you best. Then said the knight. I purpose to visit the holy Land, and therefore give me your troth, that this seven year ye shall take no other man, but only for my love to ●arry for me so long, & if I come not again by this day un. ●eere, 〈…〉ke than what man ye like best. And 〈…〉 e wise I shall promise you that with 〈…〉 seven year I shall take no wife. 〈…〉 said she, this covenant pleaseth me 〈…〉 When this was said, each of them 〈…〉 othed other, and then this knight 〈…〉ke his leave of this Lady and went forth to the holy land. Anon after that the Emperor treated with the king of Hungary for the marriage for his daughter. Then came the king of Hungary to the Emperors palay to see his daughter, and when he had seen her, he liked maruaclously well her beauty and her goodness, so that the Emperor and the King were accorded in all things as touching the marriage, upon the condition that the damosel would consent. Then called the Emperor t 〈…〉 young Lady to him and said. O my fay 〈…〉 daughter, I have provided for thee t 〈…〉 a King shall he thy husband, if thee 〈…〉 so assent, therefore tell me what 〈…〉 swear thou wilt give to this. Then said she to her father, it 〈…〉 seth me well, but of one thing dee 〈…〉 there I you beseech, i● it might plea 〈…〉 to grant me for the love of 〈…〉 have avowed my chastity only 〈…〉 for this seven. year, therefore dear 〈…〉 I beseech you for all the love that 〈…〉 tween your gracious fatherhoo 〈…〉 me, that ye name no man to be m 〈…〉 band till these seven. year be ended, & 〈…〉 I shall be ready in all things to full 〈…〉 your will. Then said the Emperor, sith it is so that thou wilt no husband have this seven year, I will not break thy vow, but when these seven years been passed, thou shalt have the king of Hungary to thy husband: And then themperor sent forth his letters to the king of Hungary, praying him if it might please him to abide seven. year for the love of his daughter, and then ●hould he speed of his intent without 〈…〉 I'll. Hereof the King was pleased, 〈…〉 d granted to abide the promised day. 〈…〉 when these seven. years were ended 〈…〉 a day, the young Lady stood in her 〈…〉 o mindow and wept sore, say 〈…〉 us. Woe and alas, as to morrow 〈…〉 e promised to be with me again 〈…〉 e holy land, and also the King of 〈…〉 ary to morrow will be here for to 〈…〉 me, according to my father's 〈…〉, and if my love come not at a 〈…〉 e hour, then am I utterly de 〈…〉 of the inward love of him. 〈…〉 en the day came the king arrayed 〈…〉 towards the Emperor with a 〈…〉 at company to marry his daughter, and was royally be seen and arrayed in purple. And while the king was riding on his way, there came a knight suddenly riding by him, to whom he said thus. Dear friend whence art thou, and whence comest thou. The knight answered and said, I am of th'empire of Rome, and now am come late from the holy land and am ready to do your service such as I can. And as they road talking by the way, it began to rain so fast, that all the king's apparel was almost spoiled. Then said the knight. My lord, quoth he, ye have done foolishly, for as much as ye brought not with you your house. Then said the king why speakest thou so, my house is large and broad & made of stones & mortar, how should I then bear with me my house, thou speakest to me like a fool. When this was laid they rod farther till they came to a great water and a deep, the king smote his horse with his spurs and leapt into the water, so that he was almost drowned. Then the knight saw this, & was over on that other side of the water without peril, he said to the king. ye were in peril, and therefore ye did foolishly because ye brought not with you your bridge. Then said the king, thou speakest marvelously, my bridge is made of lime & stone, and containeth in quantity more than half a mile, how should I then bear with me my bridge, therefore thou speakest foolishly. Well said the knight my foolishness may turn thee to wisdom. When the king had ridden a little farther, he asked the knight what time of day it was. Then said the knight if any man have list to eat, it is time of the day to eat, and therefore my reverent Lord I pray you to take a modicum with me, for that is no disworshippe to you but great honour to me before the states of this Empire. Then said the king, I will gladly eat with thee, They sat both down in a vine garden, and all that were with the King and with the knight dined. And when dinner was done, and that the king had washen, the knight said to the King. My Lord quoth he, ye have done foolishly, for that ye lead not with you your father and your mother. Then said the king, what sayest thou, my father is dead, and my mother is old, and may not travail, how should I then bring them with me, therefore to thee I say the truth, a folisher man than thou art saw I never. Then said the Knight, every work is praised at the end. When the Knight had ridden a little farther and was ●y hand to th'emperors pallays, the Knight asked seave to go from him, for this cause, he knew a nearer way to the palace to the young Lady that he might come first and lead her with him. Then said the king, I pray thee sir tell me by what place purposest thou to ride. Then said the Knight I shall tell you truth, this day seven year I left a net in a place, and now I purpose to visit it and draw it to me, & if it be broken I will leave it, and if it be whole then will I take it to me, and keep it as a precious Jewel, and when he had said what him list, he took his leave of the king and red forth, and the King kept the broad high way. When th'emperor heard of the Kings coming, he went towards him with a great company, & royally received him, causing him to shift his wet clothes and attire him again with new clothes. And when the Emperor and the king were set to meat, the Emperor welcomed him with all the cheer & solace that he could. And when they had dined th'emperor asked tidings of the King. My Lord said he, I shall tell you what I heard this day by the way. There came a knight to me and reverently saluted me, and anon after there came a great reign, which greatly spoilt my apparel, & anon the knight said, sir thou hast done foolishly, for so much as thou brought'st not with thee thy house. Then said th'emperor, what clothing had the knight on him. A cloak qd the king. Then said th'emperor, forsooth that was a wise man, for the house whereof he spoke was a cloak, & therefore he said to you that ye did foolishly because ye came without your cloak, for if you had brought with you acloake, than had not your clothes been spoiled with rain. Then said the king, when we had ridden a little farther, we came to a deep water, I smote my horse with my spurs and almost I was drowned, and he 〈◊〉 on the other ●●de of the water and found no peril, and then said he to me, ye have done foolishly, for so much that ye led not with you your bridge. Forsooth, said th'emperor he said truth, for he called the bridge your squire's, that should have ridden before you and assayed the deepness of the water. Then said the king, we road farther, & at the last he prayed me to dine with him, and when we had dined he said, I did unwisely, for I led not with me my father and my mother. soothly said the Emperor he was a wise man and said troth, for he called your father & mother bread and wine, and other victuals. Then said the king we road farther and anon after he asked me leave to go from me, and I asked diligently whether he went. And he answered again and said. This day seven. year I left a Net in a privy place, and now I will ride to visit it, and if it be broken or torn, than will I leave it, and if it be whole as I left it, then shall it be to me right precious, and I shall bear it with me. When th'emperor heard this he cried with a loud voice and said. O ye my knights and my servants come ye with me speedily unto my daughter's chamber, for soothly that is the net whereof the knight spoke. And anon his knights and his servants went unto his daughter's chamber and found her not, the soresayde knight had taken her with him. And thus the knig was deceived of the damosel. And he went home again to his own country ashamed. The Moral. Dear friends this Emperor is our Lord Jesus Christ, and this fair daughter is everlasting life, the which th'emperor had ordained for kings, knights and other men. The knight that loved this young Lady, is every good christian soul, which holdeth himself not worthy to come in the sight of God, unto such joy as the apostle saith. Non est condign passionis hu●s temporis ad futu●ā glo●ā They be not so worthy of suffering this time to attain unto y glory that is to come. This knight was viiyéeres absent from his love, like as a good Christian man all the days of his life should labour and travail in fulfilling the seven. works of mercy. By the king that came without a cloak in the rain, is to understand some nyghtie men of this world as that have cloaks to cover all their other clothes. By this cloak is understood charity, as the apostle saith▪ Charitas cooperit multitudinem peccatorum. Charity covereth the multitude of ●inn●s. But many men have not this cloak, wherefore they be wet in the rain of pride, avarice, and lechery. This king also was almost drowned, because he lacked his bridge, that is to say, perfect faith. For we see daily that there may no man pass over a great water, broad & deep without a bridge, or some other thing that is able to bear him. Right so with out faith it is impossible to please God. And thus may no man be saved without faith, when theilet their life in worldly ●oy or worldly help, more than in the help of God, which is mighty to do all things, wherefore he saith himself thus. Si habueritis fide sicut granum sinapis pote●●s etc. If ye have faith as the grain of mustered, then may ye say to the hills remove out of your places, & they shall remove. But many of us now a days hath over feeble faith, & therefore they shall suddenly fall in the clay of desperation and by deadly sin oftentimes they offend God. Also this king had not brought with him his father & his mother. By ●he father which is cause of generation is ●o understand humility, without whom there is no virtue in any man. And thereto accordeth saint Gregory, saying thus. Si quis cete●●● vertutes sine humilitate congregat, etc. He that gathereth all other virtues without humility, is like a man that 〈…〉 th' dust in the wind. His mother betokeneth hope, therefore he that will obtain everlasting life, him behoveth to have the cloak of charity, bridge of faith, a father of meekness, & a mother of hope, as the apostle saith. ●pe salu● facti sumus. Also this knight went the strait path way & the king the broad way. For he that will be saved, it behoveth him to go a straight way, that is to say, the way of fasting, alms deeds, chastity and repentance. Of the which way speaketh the apostle. Stricta est via que ducit ad vitam eternam. The way is straight that leadeth to everlasting life. But many men go the other way which leadeth to hell, that is to say, by the way of sleshly lust, & such men been gone out of the way of everlasting lise, but such men be deceived through the way. Therefore study we to walk that way whereby we may obtain everlsting life. The Argument. ¶ By this history is figured as appeareth in the moral, the soul of every good christian to him holden as his daughter. But being seduced, carried away, and defiled by sathan our fowl enemy, she is reduced by the help and valiant prows of our heavenly champion Christ jesus unto his former habitation. Yet man being ungrateful to his Redeemer forgetteth his duty, and for good, rewarding evil to his champion Christ jesus delivering him to be judged by the law as an offender, but when the champion avoucheth what he hath done for man & his soul, than is he with shame of his ingratitude constrained to have remorse & call for grace to repent & amend his life by the death & passion of this champion Christ possesseth life of everlasting joy and bliss. The 15. History. SOmetime dwelled in Rome a noble Emperor named Agias, which had retaining unto him a Knight called Gerard, which was a worthy warrior, nevertheless he was as meek as a Lamb in the emperors court, but in the field he was like a Lion. This Emperor had a fair daughter, whom the strong and mighty Earl of Palester carried perforce away and defiled, nevertheless it displeased more th'emperor the defiling of his daughter than the carrying of her away, wherefore he called unto him his counsel and said. Dear friends it is not unknown to you the despite and violence done to me in deflowering of my daughter, and therefore I purpose to give battle to the Earl, wherefore I pray you to be ready at a day, that ye may proceed with me in battle. And they said, Lord we be ready to live and die with you in battle. When the appointed day of battle came, they met on both sides, and a cruel sharp conflict was prosecuted on both sides, and all that were of th'emperors part were slain. And as th'emperor himself should have been sorceably assailed, the knight Gerard put himself among his enemies before th'emperor, and fought manfully, and so Themperor escaped, and the knight abode and slew the earl, nevertheless this knight had divers wounds. This notwithstanding he abode still till the blood ran down to his foot. And when his enemies saw that the Earl was slain, they fled, and the Knight with his people ●●●●owed on the 〈…〉 till he came to the place where th'emperors daughter was, and ●●dde h●r with him. And thus with triumph and victory he ●●●urned against to th'emperor. For ●●● which victory and reobtaining of th'emperors daughter he was greatly pea●●●d of all people. Not long after it befell that this knight had a su●e to movethemperors court, wherefore the knight came unto th'emperor & prayed him meekly to be favourable in his cause, and furthermore he prayed him to do the reason touching his honest demand. When Themperor had heard him, he called to him a Justice and said. ●ir Justice our will is, that you perform all equity unto this knight, and that that the Law will. And when the knight heard this, he cried with a loud voice. Alas, alas, who heard ever such a thing of an Emperor, thou wert, said he in battle, where thy head should have been smitten off, and I in mine own person and none other man, put myself in jeopardy for thee, and saved thee, and now thou hast assigned an other man to be Judge in my cause, alas that ever thou wert borne. And with that word the knight put of all his clothes & sheweh his wounds that he had received in the batt●●●e, unto all the men that were there present, and said. Lo●, what I have suffered for thee, Oh Emperor, and I put none other man in my st●de, and now thou assignest an other man in my cause. For sooth I say to thee, that I never served such a Lord before. When the Emperor heard this, being almost confounded in himself, said thus. O Dear friend all that thou sayest is troth, thou savedst me from death, thou didst reobtain my daughter again, and for my sake thou hast suffered many wounds. For soothe it is right that I in my own person come down and make an end of thy cause, such as may be honour and joy to thee. And when th'emperor laboured busily in this matter, and made thereof an end according to the knight's intent, wherefore all men greatly commended the Emperor, The Moral Dear friends this Emperor may be called every Christian man, or else all mankind, which had a fair daughter, that is to say, the soul made to the similitude of God. This Earl beetokeneth the devil, which carrieth away & deflowreth by sin the soul of man through eating of the fruit of the tree knowing good and evil, wherefore all mankind was in thraldom, till a strong and valiant knight came and put himself on the Cross to suffer death, as a redeemer of mankind from the devil. For if that had not been, we had all been partakers of thraldom everlaistngly, and this Knight reduced and reobtayned the Soul of man unto the Church, wherefore he suffered many great wounds in his body. And now this knight, that is to say, our Lord Jesus Christ hath a matter to do among us, that is to say, to find in us perfect life, wherefore he calleth on us daily that we should be ready at all times, saying thus in the Apocalypse. three Eccesto ab hostium & pulso: si quis mihi aparuerit introibo & c●nibo. That is to say. Lo I stand and knock at the door, if any man will open to me I shall come in & sup with him. But many men do as the Emperor did, the which appointed the knight an other Judge then himself. But now a days there be some men that will do no repentance for the love of him, which assigned no man but himself to fight for us. And therefore against unthankful persons it shall be said thus. Lo he suffered for us on the Cross, despoiled of all his clothing, and showeth to us all his wounds that he suffered for us. be we therefore thankful unto God for his graces that we may suffer for his love some sorrowful repentance. For he that suffereth pain for the love of God in this life, shall receive an hundred times more reward in the life everlasting, and also he shall obtain everlasting life: unto the which our Lord Jesus bring all mankind. Amen. The Argument. The soul of man is here warned to eschew the pleasant baits and subtle craft of the devil, that she yield not to his allutments, lest she be overcome of him, and he get the vantage of this mortal course from her, and bereave her of the joys in the life to come. The 16. History. THere dwelled sometimes in Rome a witty emperor named Pompey, which had a fair daughter called Aglas. This daughter had many virtues above all other women of that Empire. First, she was fair and gracious in the sight of every man. She was also swift in running, that no man might overtake her by a great space. When Themperor understood these two virtues in his daughter, he was right joyful, wherefore he made to proclaim throughout all his Empire, that what man poor or rich would run with his daughter should have her to wife with great riches, if he might overrun her and come sooner to the mark than she, and if she over run him and come sooner to the mark than he, his head should be smitten off. When the states of that Empire, as Dukes, Earls, Barons and knights heard this cry, they offered themselves one after an other to run with her, but ever this young Lady overranne them all, wherefore they lost their heads according to the law. That time there was a poor man dwelling in Rome, which thought within himself I am a poor man and come of poor kindred, there is made a common cry, that what man so ever might overrun the emperors daughter by any wise, should be promoted to great honour and richesse, therefore if I might overcome her by any manner way, I should not only be promoted to great honour but also all my kindred. This poor man provided himself of three Jewels, whereby he might win her. First he made a garland of red roses and of white. Secondly, he made a fair girdle of silk runningly wrought. Thirdly he made a purse of silk imbroder●d with precious stones, and within the purse was a ball of three colours, and upon this purse was wrought this posy. Who playeth with me, shall never be weary of my play. Then put he these three things in his bosom, and went forth to the pallayes gate crying and saying. Come forth fair Lady come forth, for I am ready to run with you and fulfil the law in all things. When th'emperor heard this, he commanded his daughter to run with him. This young lady went to her chamber window, and when she saw him, she despised him and said. I have overcome many worthy knights, and now must I run with a churl, nevertheless I shall fulfil my father's commandment. Anon the damosel arrayed her for to run with him. And at the last they ran together, and within short space the damosel went far afore him. When this Juggler saw this, he threw forth the garland of flowers before her. And when the damosel beheld and saw that, she stooped down and took it up▪ and set it upon her head, and that while the Juggler went afore her. And when this young damosel saw this, she wept sore, and for sorrow she threw the garland in a ditch and ran after him diligently, & at the last she overtook him, and lift up her right hand and gave him a buffet, saying to him thus: Abide thou wretch, it beeséemeth not thy father's son to have me to his wife. And this young Lady went before him a great space. And when the Juggler saw this, he took on't the girdle of his bosom and threw it before her. And when she saw that, lightly she stooped down & took it up, and anon gird her therewith, and then the Juggler went again before her. And when she saw that, she made great lamentation, and took the girdle with her teeth & tore it in three pieces, and then threw it from her, and then she ran fast after him & at the last over took him, and then she took up her hand & gave him a great blow, saying these words. O wretch, thinkest thou to overcome me, and with that she ran before him a great speace. The Juggler ●as sly and subsoil, and abode till that she was almost at the mark, and then he threw forth before her the Purse, and when she saw this Purse, anon she stooped down and took it up, and opened it, and found the ball, and red the posy, Who playeth with me, shall never be weary of my play. And then began she to play, and so long she continued in playing till that the Juggler was before her at the mark. And thus he wan thmperours'emperor's daughter. The Moral Dear friends this Emperor is our saviour Christ, and his fair daughter is man's Soul, which was made clean with the water of regneration or baptism, and was also swift in running, that is to say, in virtue, while that she is in cleanness, so that no deadly sin might overcome her. This Juggler that is of so subtle and crafty living is the devil, the which studieth day and night to deceive innocents. He provideth him of three things: First, of the garland which betokeneth pride by this reason, for why a garland of flowers is not set upon the arm nor upon the foot, but upon the head, that it may be seen. Right so pride would be seen: against proud men speaketh saint Augustine, saying thus. Quemcunque superbum videris, filium diaboli dici non dubites. That is to say, what proud man that thou mayst see, doubt ye not to call him the son of the devil. Do thou therefore as the maiden did, bewail thy sins and take of the garland of pride and cast it in the ditch of hearty repentance, and so shalt thou give the devil a great buffet and overcome him. But when this Juggler, that is to say, our ghostly enemy, the devil seeth himself overcome in one sin, than he returneth & tempteth a man in an other sin, and casteth before man the girdle of lechery. But alas there be very many gird with the girdle of lechery, of the which girdle speaketh saint Gregory saying thus. Gird we our loins with the girdle of chaslitie, for who so ever is girt with this girdle shall not lose the course of life. Then casteth the Juggler forth (that is to say, the devil) the purse with the ball. The purse that is open above and close under, betokeneth the heart, which evermore should be close in the bottom against earthly things, & open above to heavenly joy, & the two strings that openeth and shitteth the purse, betokeneth the love of God & of our neighbours. The bal which is round & movable to every part of his difference, betokeneth covetise, which moveth ever both in young and in old, and therefore the posy was good & true that was wrought on the purse, Who so playeth with me, that is to say, with covetousness shall never be satisfied. Therefore saith Seneca: Cum omnia pectam senescunt, sola cupiditas iwenescit. When that all sin was old, than covetise all only waxeth young. Therefore let us take heed that we play not with this ball of covetousness, & than without doubt we shall obtain & gain the game with the tens Ball in the bliss of heaven that never shall have end. Unto the which bliss bring us he that shed his precious blood for us. Amen. The Argument. The preaching of God's word every good prayer & practice as it is a sounding melody in the ears of God, and hath a time of felicity for the delectation of man's mind, yet there is now and than stirred up some one or other sinister means, by sathan our whistling adversary that the same is hindered for a time till the providence of God send forth godly preachers which with the hook of god's word do win again the lost felicity, & so recover the fall of such souls as were seduced into the perpetual fellowship or angels in heaven. The 17 History. Sometime in Rome dwelled a mighty Emperor and a wise, named Theodosius, which above all other thing he loved best two things, namely, the Music upon the Harp, and past●●e of hunting. It befell after upon a day as this Emperor hunted in a forest, he heard so sweet a noise of harp sthat through the sweetness thereof he was almost ravished of his wits, wherefore he sought about the forest to find that melody, and at the last he espied at the end of the forest a poor man sitting beside a water playing on a harp so sweetly, that th'emperor before that day heard never so sweet a melody. Then said th'emperor, good friend, proceedeth this melody from thy harp or no. The poor man answered & said. My reverend Lord I shall tell you the troth. Beside this water my wife and my child and I have dwelled. thirty. year, & God hath given me such grace, that when so ever I touch my harp, I make so sweet melody, that the fishes of this water come out to my hand and so I take them, where with my wife, my child, and I be sustained daily in great plenty. But al●s & wellaway, on the other side of this water there cometh a whistler & whisteleth so sweetly that many times the fishes forsake me and go to his whistling, and therefore my reverend Lord I beseech you of help against his hissing & whistling. Then said th'emperor, I shall give thee good help & counsel, I have here in my purse a golden hook which I will give thee, take thou it & bind it fast at the end of a rod, & with some worm for the bait upon the hook, than cast thy rod into the water forthwith, & ply thy play upon thy harp, and when thou perceivest the fish to bite on the bait, draw them up to the land with that hook, & then his whistling ne hissing shall not avail. When the poor man heard this, he rejoiced him greatly, and did all thing as he had taught him. And when this poor man began to touch his harp the fishes came to the bait & than he took them up with his hook, & lived there by in better estate long time, and at the last ended gratiousiy his life in peace and rest. The Moral. ¶ This Emperor betokeneth Jesus Christ, which greatly delighteth to hunt the soul of mankind in the forest, that is holy Church. He loveth also the melody of the harp, that is to say, he loveth much those that teach the holy word of god. This poor man that sat by the water side betokeneth the prelates of the church and the preachers of the word of god, which ought to sit beside the world, and not in the world, that is to say, they should not set their delight in worldly things. The preachers ought to have the harp of holy scripture, wherewith they may praise and honour God, and also therewith draw out of this world the sinners. Therefore saith the psalmist thus. Praise ye god in timpanes and sing ye to him on the harp & the psalter of the x strings. But now a days the preacher may say alas, for when I preach and teach holy scripture, the devil cometh & whsteleth so sweetly, that the sinners draw to him, and will not here the word of god, but they turn themselves only to the delight of sin. The devil deceiveth also mankind by diverse ways. First in time of preaching he maketh some to sleep, and them that he cannot make to sleep, he causeth them to talk & clatter, and them that he cannot make to clatter, he maketh them so dull that they may not understand what the preacher saith, and them that he cannot beguile by these means, he putteth in them business, and causeth them to go out of the Church. Lo so many ways the devil hath to deceive mankind, and to let the word of God. Theresore every prelate & every Preacher béehoveth to have the golden hook of gods grace against this whiseeling, by the which grace they may draw sinners out of this world up to heaven, unto the which bring us our Lord Jesus. Amen. The Argument. ¶ Man's soul the daughter of our Saviuiour is so dear unto him, that he being careful for the conversation of her in state of sincere li●e, is yet seduced by the sugestion of the flesh, which being a grievous transgressor, is by earnest repentance and amendment of life enforced to b●ing the said soul again unto dutiful obedience towards God & man, that thence forwards continuing, she may attain unto the ●o●es of everlasting blislednesse. etc. The 18. History. THere dwelled sometime in Rome a mighty Emperor and a wise, named Polemus, which had no child save only a daughter, whom he loved so much, that day and night he ordained to have her guarded with armed knights. And above these knights he ordained a controller well erperienced in every thing for to teach and instruct them how they should do. He ordained also a steward for to guide his household. And when all this was done, on a night as he lay in his bed he béethought him that he would go visit the holy land. And then when all thing was ready for his journey according to his purpose, he called unto him his steward and said. My trusty servant I purpose now to go see the holy land, and therefore I leave my daughter in thy keeping, & also I charge thee that she lack nothing, but that she have all manner of joy and gladness that pertaineth to a virgin. Secondly, I leave in thy keeping five knights that been her keepers, and charge thee that they lack nothing which to them behoveth. Also I leave to thee my greyhound commanding that thou nourish and feed him as it appertaineth, and if thou fulfil all this that I have said, thou shalt at my coming again receive a great reward. Then said the steward, my dear Lord in all that I may I shall fulfil your will. When this was said the emperor, took his journey toward the city of jerusalem and the steward a long time kept well and truly themeperours'emperor's ordinance, and charge enjoined him. But at the last it befell upon a day that this steward had espied this young Lady walking alone in an Orcheyard with whose love he was suddenly surprised, wherefore straightway against her will he des●oured her. And when he had committed sin with 〈◊〉, he gave her ●ll language and hated her▪ more after th●n ever he loved her 〈…〉, and dr 〈…〉 her out of the palais, wherefore this damn 〈…〉 by this means being driven to 〈…〉 and great po 〈…〉, went from door to door & begged her bread. But when the knights that were her keepers heard of this, they re●or●ed shamefully the steward of that sinful deed. Then the steward waxed wroth, and for great hate that he had in his heart, he despoiled the heights of their goods, & drove them fro the pallayes. And when they were thus rob & exiled, some for lack of livings became thieves, and some mankillers, which through this inconvenience they wrought great harm. Soon after this, there came tidings that th'emperor was arrived in far lands coming homeward. And when the steward heard this, he was greatly troubled and moved in himself, and thus thinking in himself, he said thus. This may not be but needs I shall be accused for my treaspasse that I have committed against th'emperors commandment, he is my God and merciful Lord, therefore better it were that I go & meet him with all honour and humility, and accuse myself to him, & ask him mercy, than any other should prevent me & accuse me to my Lord of my treason. Then the Steward straight put of all his clothes save his hosen and his shirt, and took three ropes with him in his right hand, and bare foot went and met the Emperor. But when th'emperor had espied him coming a far of in such manner, he wondered greatly. And when the steward was come so near that he might speak to the Emperor, he fell down on his knees and saluted him reverently. Then said the Emperor, what is beefalne thee that thou meetest me after such a sort, for so much as thou art my steward, thou shouldest have met me with a great company of knights. A my Lord, quoth he, there is beefallen me an heavy case, for the which it béehoveth me thus to meet your highness. Then said the Emperor, what case is that, that is béefallen thee. My reverend Lord, quoth he, it be hoveth first your 〈…〉nesse to ask of me why I bring with me these three ropes. Then said th'emperor, why bearest thou these three ropes in thy hand. Then answered this woeful steward and said. This first cord I bring with me to bind my hands and feet so hard, till the blood braced out on every side, for that I have well deserved▪ The second rope I bring with me to draw me by a horse tail upon the pavement, till that the bones be bare without flesh, for thou shall be due to me for the great treason I have done against you. The third rope that I have brought is to hang me with, upon an high galous, so long that the birds light on my head, and on my body, and feed themselves of my flesh, and these things are due to such trespassers and breakers of the law as I am, and therefore my reverend Lord have mercy on me, for I dare not knowledge my trespass till I be certain of thy mercy and pity. Then said th'emperor, I see in thee great meekness and contrition, therefore tell forth thy treaspasse, sooth thou shalt find mercy and grace. Alas, alas, then said he, I have defiled thy daughter, and driven her out of thy palais, and now in extreme necessity she beggeth her bread from door to door. I have also despoiled thy knights of all their goods, and now some of them by means they lack livings become thieves and robbers, & some mankillers, and the comptrowler of the knights I have slain. But I have fed thy graihound with the best meat as long as I might, and tied him with a chain, but at the last he broke his chain & went his way, so that now he runneth about in the country. When the Emperor heard this, he was sore astonished and said. Hast thou deflowered my daughter whom I loved so well, and also exiled my knights, and slain their comptrowler, and the greyhound which I loved best, of whom I gave thee charge is gone also, certes were it not that I had forgiven it thee, and that thou humble thyself so greatly, I should put thee to the most vilest death that could be thought. Therefore depart hence forthwith and bring again my daughter, then mayst thou marry with her, & if any harm hereafter beefall to ●●r in thy default, then shall I double thy punishment. Also bring thou again my knights, and restore to them their goods, and let them in their state and office as they were before. And also seek dilig●tly my greyhound till thou find him & then make him t●st, so that in she hereafter may be sound no default. And when the steward heard this, he bowed with most humble submission down his head and thanked the Emperor of his great 〈…〉. And then he went forth and sought through all the Empire so long till he had sound the emperors daughter and the knights, and also the greyhound, and brought them again. And after that he had got to wise the young lady with great honour & joy, and also restored again the knight's goods. And at the last he ended his life in peace and rest. The Moral This Emperor betokeneth our Lord Jesus Christ. His daughter betokeneth the soul of man, made after the similitude of our Lord God. And the v. knights betokeneth the v. wits, armed with the virtue of baptism for the preservation of the soul. The comptrouller of the knights is reason which ought to rule the wits. The greyhound is the flesh of man. The steward betokeneth every man to whom god hath given life & soul to keep under pain of loosing everlasting life. But a wretched & wicked man remembering not that is to come, full often corrupteth and polluteth his soul with sin, and repelleth her from her Pallayes of heaven, and then wandereth she from door to door, that is to say, from sin to sin. He despoiled these v. knights of their goods, that is to say, the v. wits of theirs, or rather gracious virtues, taking away the natural light from their eyes, exhorteth them disorderly, and also moving▪ the ears to listen unto slander and backbiting, and so forth of all the other wits, and thus some be made thieves, & some mankillers. The master of these v. wits is flame when so ever man is ruled by will, and not by reason. The greyhound, that is the flesh, wherein a man delighteth, was fed and bound with a chain of reason, which he breaketh full o●t and runneth out, and doth much harm. The coming again of this Emperor from the holy land betokeneth the coming of our Lord Jesus Christ at the day of doom to judge all mankind. Therefore do we as the steward did, accuse we first ourself of our sins lest the devil & the world accuse us, than it is to late to ask mercy, therefore put we off our clothes betime, that is to say, our sinful life, and take we three ropes in our hands. The first rope that should bind our hands and feet, beetokeneth the rope of true repentance which not only ●ught to bind our hands & feet, but also both our hearts within us and our outward conversation in such austerity of life, that the blood braced out on every side, that is to say, that sin might issue and void it felse. Here to accordeth Ezechiell saying thus. In quacunque hora egerit pen●tentiam pecator saluus erit. When so ever the sinful man doth repent himself he shall be saved. The second cord for to draw the trespasser, is acknowledging of our sins which should draw us from the beginning of our life unto our lives end, by the party reconciliation to ourselves to God & man, unto the time that the flesh be fallen from the bones, that is to say, till the lust of the flesh be turned away by the stones of repentance. For in like wise as the stone by nature and kind is hard, right so the way of repentance ought to be hard. The third rope that should hang the fellow, is the rope of amendment of life. For as the scripture saith, t●ere is more joy in heaven over one sinner that turneth unto the Lord in time, than over etc. Like as the steward brought again Themper●urs daughter. ●o it behoveth us to seek about by fruitful faith, yea to find our soul that we lost, and bringing her again to the church, to rule well our five wits, to seed our greyhound as we should, and make our lise so clean and pure, that we fall not again to sin, for fear that it fortune to us worse, and that we have no leisure to ask mercy again at our need. And it we fulfil all this truly unto our lives end, without doubt we shall obtain everlasting life. To the which our Lord bring us all. Amen. The Argument. ¶ The violating of our innocency in not ●●●nitating the law of God, is here described with being adjudged after the flesh▪ yet by the merits of Christ our saviour, we obtain our salvation. The 19 History. IN Rome dwelled sometime a mighty Emperor and a wise named Edsenne, which ordained a law for that whosoever ravished a maid, should be at her discretion wherewith she would put him to death, or that she would take him to her husband. It befell after that a man ravished in a night two fair matdeus, the first damosel which he ravished desired that he should die, and the second desired him to her husband. The ravisher was taken & led before the Judge, that should satisfy both these damosels through his wisdom and equitir of the cause. The first damosel desired the death, according to the law. Then said the second, I desired to have him my husband, for like as thou hast the law for thee, so in like case I have it for me, and nevertholesse my petition is more better than yours, for it is more charitable, therefore me thinketh in my reason that the Justice should give sinsence in favour and furtherance of my desire. Then the Justice understanding the great mercy of the second damosel, gave judgement that he should take her to his wife, and so it was done. The Moral. This Emperor betokeneth our lord Jesus Christ. The ravisher betokeneth every sinner, which ravisheth gods mercy as often he violateth the commandments of God by sin, for the devil may never overcome man but if it be suffered by will. For saint Austin saith▪ Non est peccatum nisi sit voluntarium. It is no sin but if it be voluntary. The ravisher also is called afore the Justice when the soul is departed from the body, and anon the first damosel (Innocency) laid against the sinner that he ought to die everlastingly by the law of righteousness. But that other maiden (that is Christ his merits) laid for her how the mercy of God ought to help by hearty repentance and acknowledging our sins, which is the high way to everlasting life. Unto the which God bring us all. Amen. The Argument. The mother of the child of grace and of the reprobate, is here declared which of them shall be saved, and which of them dampened, is not yet revealed unto the world, till the day of judgement. The 20 History. SOmetime there dwelled in Rome a mighty Emperor and a rich named Lipodius, which took to wise a fair virgin & a gentle, the daughter of the king of Assiria, this young lady conceived and bear a child. And in the birth of her son she died. And anon after her decease this Emperor married an other wife, and had by her achilde also. And immediately after that these children were borne, he sent them both into a strange land for to be nourished. Then said the mother of the second child. My reverend Lord ten years be now fully expired since I bore my child, and yet saw I him never but once, and that was the first day of his birth, therefore I beseech you my Lord to send for him, that I may once rejoice me of his sight. Then said the Emperor, I have an other child by my first wife, and if I send for thy son than must I send for both, and than anon he sent for them. And when they were come they were of passing faiture and well trained, well instructed & passing like in all manner things: so as hardly the one might be known from the other, but by the father only discerned. Than said the mother of the second child. A my Lord, tell me which of these is my son, and he called to him his son that he begat on his fy w●●e. When the Empress hea●d this, she gave all her care to nourish him, and despised the other child. When the Emperor saw this, he said to his wise. Certainly I have deceived thee, for him that thou lovest so much is not thy son, but that other is thy son. Than set she all her care upon the second, and forsook the first. When the Emperor saw this, he said. Truly I have deceived thee without doubt, this is not thy son, but one of them two is thy son. Then said the mother. A my Lord for his love that died for mankind, tell me without cavellation, which of them is my son. The Emperor answered and said, certainly I will not tell you till they come both to man's state, for this reason. First I told you that this was your son, and him have you cherished as thy son, and forsaken that other, and when I told you that this was your son, than despised you the first and cherished the second, therefore I will that you bring up and cherish them both, till that you may have joy of them. When themprisse heard this she nourished them both a like. And when they were both come to age, the Emperor made a great supper, and before all his gests he told his wife openly which of them was her child. Than rejoiced the Empress greatly, and with her son she ended her life in peace and rest. The Moral. This emperors sons betokeneth those that be chosen to everlasting life, and those that be not chosen. The mother of them is the providence of God that nourisheth them both. Therefore our Lord will not that his providence should let the world know which be chosen and which be not chosen. For if she knew that, than would she love the one and hate the other, and so should charity be overthrown among us, and should live in discord and strife, but troth at the day of Judgement shall tell us which of them shall be saved, & which of them shall be dampened. Therefore pray we in this world that we may come to the everlasting feast in heaven. Unto the which God bring us all. Amen. The Argument. The ungodly of this world will take no pains to live virtuously, and yet often times are they enriched for the most pait with the gifts of fortune, neither careful of the reward laid up for pure virtue in heaven, nor fearing the torments of hell deputed for the rich and vicious worldlings. The 21. History. SOmetime there dwelled in Rome a noble Emperor named Polenus, which had three sons whom he loved much. It béefell upon a day when this Emperor lay upon his bed, he bethought him to which of his sons he might give his Empire after his decease. Then called he to him his three sons and said. Which of you three that is slowest shall have mine Empire after my decease. The first son answered and said. Thine Empire by reason shall be mine: For I am so slow that if my foot were in the fire, I had rather it should be brent than I to take it out. Then said the second, I am (quoth he) more apt to the Empire than thou, for though there were a rope about my neck wherewith I should be hanged, and if I had a sharp sword in my hand for great sloth that I have I would not put forth my hand to cut the rope for to save my life: And when these two brethren had said, the third said for him thus, I ought to be Emperor before you both, for I pass you in sloth, and that will I prove thus. I lie upright in my bed, & there droppeth water upon both mine eyen, & for great sloth that I have I move not my head neither to the right side of the bed nor to the left side, for saving of myself. When the Emperor heard this, he béequethed the Empire unto the youngest son as to the slowest of the brethren. The Moral. This Emperor betokeneth the devil, which is lord & father over the ungodly in this world, by the first son is understood a man that chanceth into evil compainy by whom he falleth into misdemenour and had liefer to be brent in the fire of sin, then depart from them. The second son betokeneth him that knoweth himself bound with the band of sin, wherewith he is to be hanged on the gallows of hell, & is so slothful that he will not put them away with the lawful sword of repentance. By the third son is understood a man that heareth the teaching of the joys of heaven and of the pains of hell and will not move himself to the right for love and desire of reward, nor to the left side to forlake his sins for fear of eternal pain. Such a man without doubt for his sloth shall obtain the kingdom of hell, from the which keep us our Lord Jesus. Amen. The 22. History. ALexander the mighty Emperor sometime ruled, which besieged a city of the king of Egypt with a great host, never the less this Emperor lost many mighty Knights without any hurt of stroke. And thus from day to day his people died suddenly, whereat this Alexander wondered greatly & was full sorrowful thereof in his mind, and anon let call afore him the wisest Philosophers that might be found, and prayed them to tell him why his people died thus suddenly without wound. The Philosophers answered and said. My Lord it is no wonder, for upon the walls of that Castle within the City is a Cockatrice, through whose sight your men die, for they are infected with the venom that cometh of his eyen, and there upon they die. Than this Alexander asketh if there were any remedy against that cockatrice. The Philosophers answered and said. My Lord, there is good remedy, which is this, pleaseth it you to set up a large mirror of clear glass over against this Cockatrice, between your host & the wall of the city, & when the cockatrice beholdeth himself in the mirror, the deadly nature of this venomous sight shall return again to himself, & thus he shall die, and your men shall be saved. The Emperor wrought by the counsel of the Philosophers, and let set up strait a large mirror of glass, and thus was the Cockatrice slain, and the Emperor with his host made an assault to the City, and obtained the victory. The Moral. This Emperor may be called every Christian man which ought to gather an host of virtues, for without virtue there may no man fight ghostly. The City against whom ye shall fight is the world, wherein there is an high Castle, that is to say, vanity of vanities. Vanitas vanitatum. And all vanity, in this vanity standeth the Cockatrice that is to say, pride of life, desire of the eyes, and lust of the flesh, wherefore this pride infecteth so many, that they die at the last everlastingly. Therefore the greatest remedy against this pride, is the consideration of our uncleanness, how we came naked into this world, & if it be asked why a man is proud, certainly it may be answered thus, for defanlte of robbing himself with virtues, what shall we do when we die thus ghostly but set up a pure mirror of conscience, and by that conscience we may consider our will & our brittilnes as in a glass, where thou mayst see thy own default, & if we do thus without doubt the Cockatrice, that is pride of life, desire of the eyes, and lust of the flesh, we shall utterly destroy and obtain the victory of this worldly city, & then be we sure to win everlasting life, unto the which God bring both you and me. Anon. The Argument. The soul of man being occupied in the body with the flesh, she seeketh by sinister means to overthrow the soul with her unclean lusts, after the world, where though the soul for a time suffereth shipwreck of worldly felicity, yet the Lion of the tribe of juda is of power, not only to comfort him in necessity, but also to revenge his miury, & make him to repossess with his former estate a more firmer everlasting felicity in the world to come. The 23. History. A Mighty Emperor sometime ruled the Romans maned Archelaus, the which in his old age espoused a fair young lady, whom a young knight loved, & had to do with her as oft as him list. It béefell on a night that this Emperor beethought him in his bed to visit the city jerusalem, wherefore without any more delay he ordained all thing necessary to his journey, and took his leave of the Emprisse and of the states of th'empire, & went towards the said City. When the Emprisse heard this, she took the master of the ship and said: If thou wilt consent to me & be true, ask of me what thou wilt & thou shalt have it. The master of the ship was corrupt with covetousness and said. O my dear lady, what so ever you will command me I shall without fail fulfil it, so that ye will reward me for my labour. Then said the Empress, or thou do aught for me I shall give thee what thee list to have, so that thou wilt swear to be true to me & keep my counsel. The master of the ship anon made his oath to be true to her. Than said the Empress. My Lord goeth with you in your ship, therefore when he is in the midst of the sea, cast him out that he may be drowned, and ye shall obtain your reward without any withsaying. Then the master of the ship swore a great oath and said. By the great God Jupiter after he cometh once within my ship, ye shall never see him more. Then the lady paid him as much gold as he would have, & forth he went to his ship. And within short time after the emperor took his ship, and when he was in the mids of the sea, the master of that ship took Themperor & threw him over board into the sea. Then the master returned again and told the Empress that the Emperor was cast into the sea, whereof she was full glad. This Emperor that was thus cast into the sea had learned in his youth to swim, and swum forth till he saw an Island in the sea, but ever in his swimming when he was faint & like to have been drowned, he prayed to God to be his help, and wept sore, till at the last he came into a little Island wherein was nothing but Lions and Lybberds and diverse other beasts that swum thither from other lands. When this Emperor had taken land in that isle, he spied a young Lion fight with an old Lybbard, and the Lion was almost overcome. The Emperor had great compassion on the Lion and drew out his sword and slew the Lybbard. The Lion even from the time forth followed the Emperor, & would not leave him for nothing, but ●uery day the pray that this Lion took he brought and laid it before the emperors feet, and anon the Emperor smote fire on the slint stone, and boiled the body in the skin, and thus was he fed long time, till at the last he walked to the Sea strand, where he saw a ship come sailing by, & anon with an high voice he cried. And when the shipmen heard the voice, they wondered what it might be, wherefore they sailed toward him, and when they were come to him he said good friends take me with you, and I shall pay you a good freight. And anon they took him into their ship, and the Lion followed him swimming in the Sea after the ship: And when the Lion was in point to have been drowned, the shipmen had pity on him, and took him into the ship. And when the Emperor came to land he paid his freight, and when he had paid them he went forth till he came near his own Pallais, where he heard trumpets and clarions, with all manner of other minstrelsy, and as he harkened what it might be, there came from the Pallayes a Squire towards him that was of his knowledge, but the Squire knew not him, to whom the Emperor said thus. Good friend I pray thee tell me what melody is this that I hear. The Squire answered and said. The Empress is married this day, and there be all the states of the Empire at her feast, and therefore they make such melody to make her gests merry. Then said the Emperor to the squire, where is her husband that was the Emperor before. The squire said that he was gone to the holy land, and was drowned by the way in the Sea. Then said the Emperor, I pray thee sir that thou wouldst do my errand to th'empress & to the Lord that would be her Husband, that I may come into the Pallayes and show their majesties some disport with my Lion. The squire granted to do his errand, and went in and told the Lord and the Lady, that at the gate was a goodly old man that desired to come in and play with his Lion afore you. Then said the new wedded Lord, bring him in, and if he be worthy percase he might get his meat for his play. When the Emperor with his Lion was brought in, the Lion anon without any comfort or setting on, ran upon the young knight that was newly married and slew him, and when he had so done, he ran upon the Empress & devoured her to the hard bones before all the Lords of the Empire. And when the states saw this, they were greatly aghast and began to flee. But the Emperor with his fair speech comforted them & said. Lo this is the vengeance of god, for this is my wife that hath used adultery long time with this knight that lieth here dead, and she practised my death with the master of the ship, and here upon the master threw me into the Sea, but God saved me from the death, and because I holp once the Lion at a need, he forsook me never sith, and now as ye see all when I come into my palay without any comfort of me, he hath slain both the adoultere●s, and therefore understand ye for troth that I am your Lord the Emperor. Anon when they heard this, they lift up their eyen and béehelde him, and at the last they knew him for their Lord, wherefore they were greatly rejoiced and praised God for the miracle, which had saved their Lord and Emperor. And they lived after in rest and peace. The Moral. By this Emperor ye may understand every Christian man that purposeth to v●●c the City of Jerusalem, that is to 〈◊〉, to get everlasting life through fruitful f●●●●. But his wife, that is, the wretched sl●●h murmureth against the soul, and loveth better an adulterer, that is, deadly sin●e, th●n hi● husband. This emperor went into the ship, taking his journey toward the city of Jerusalem, that is to ●ay, he went to the Church of God, which is the way to God. But the wife, that is to say fleshly men, accused him to the master of the ship, that is to say, to the Prelates of the church, for great rewards, which often times blindeth the sight of many Justices, where through, many perfect men be cast out of the ship into the sea to be drowned, that is to say out of the Church, in●o the Sea of this world. But what shall he do then, that is thus cast to be troubled in this world, certainly this ought he to do●, let him learn to swim, that is to say, let t● him put all his hope in God, and then by his grace he shall come to an Island, that is to say the religion of heart, and that he shall love ever the better to keep himself out of this world, and therefore saith saint Jeames thus. A clean religion & undefiled is a precious thing in the sight of God. And ●e that is in this religion shall find a Lion whom he behoveth to ha●● against the devil. This Lion is our Lord Jesus Christ, that came of the tribe of luda, which lighteth ever against the devil, and if a man have helped this Lion at any ●yme, t●●s● well then that he will not forsake him, but be with him in all his need, according to the Psalmist saying thus: Cum ipso sum in tribulatione. I am with him in trouble. By this Lion thou mayst take thy wife, that is to say, thy flesh, with repentance, and slay thy sin, and then without doubt thou shalt obtain the empire of heaven. Unto the which bring us our Lord Jesus. Amen. The Argument. The soul of man espoused to Christ in baptism, yet dieth by means of sin, leaving behind her son called reason, or rather the word of God, which healeth the disease of man her sinful father, and being sent for to cure the malady of her stepmother, will, refuseth to administrate ghostly comfort unto her. The 24. History. SOmetime in Rome bore sway a mighty Emperor named Gorgonie, which had married a courteous Lady and a fair, to his wife. This young Lady in due process of time conceived and bore a son, a fair child & an amiable. When this child was ten year old, his mother the Empress died. And anon after the Emperor married an other wife. The second wife loved in no wise the emperors son, but did him all the shame and reproach that she might. When the Emperor perceiur● this, willing to please his wife, exiled his son out of his Empire. And when this child was exiled, he went and studied Physic, so that within short time h●● when he heard that h●●●●●●●●●● such a Physician, he sent for ●●Spand●● letters, praying him that he would c●●●●● him without any delay. And then the son willing to obey and sulsill h●s ●●thers commandment, in all haste came unto him. And when he had s●ene his father, and felt his ul●●s and his veins, all the i●knesse he had was soon healed with his medicines from all manner of dangers. Soon after that, the empress his stepmother began to ware sick, and many physicians said that she would die. And when the emperor heard this, he prayed his son to help her of her sickness. Then said his son, certainly father, I will lay no ●and on her. Than the Emperor began to ware wroth & said. If thou wilt not obey my commandment, thou shalt h●refoorth departed m● empire. His son answered and said: If ●●e d●e so (dee●e father) ye do unrightfully, for well you kn●w, that you ●x●l●d ●●ée, out of your Empire through her suggestion, and mine absence was cause of your sorrow and sickness, & in likewise my presence is cause of her sickness, and therefore I will not meddle with her, & also I w●ll ●s● no mor● medicines, for oftentimes physicians are deceived, and therefore I dare not ●●ye hand on her, lease m●n would say, (if it fortuned her to die) that I w●re the cause thereof. Then said the Emperor: She hath the same sickness that I had. His son aunsshered & said, though she hath the same sickness, nevertheless y●● be not both of on● complexion. For whatsoever I did to you, ye held you content, and when ye saw me come within the Palace, ye rejoiced of my coming, and greatly were ca●ed to see him that ye bhagat. But when my stepmother saw me, she sw●il●d for anger, and took cor●ie at her heart, and therefore if I should speak to her, her sorrow should increase, and if I should touch her, she would be from herself. And also a Physician pro●iteth nought, but whereas the sick patient delighteth in him. And when the emperors son had said his mind, he escaped and went his way. The Morali. This Emperor betokeneth every christian man which is wedded to Christ, in the baptism of regeneration. For than the soul is made the spouse of Christ, on whom man getteth a son, that is, reason. But this wife, that is to say, Christendom dieth, whensoever a man lieth in deadly sin, and after her a man matcheth himself with a bitter woman, a stepdame, that is to say, wickedness, as oftentimes as he is ruled by will, and not by reason, wherefore a man that liveth by fleshly lust, oftentimes exileth reason, & then anon the soul waxeth sick, for the absence of reason is that cause of the sickness of the soul. For when God's word is working in the reasonable soul, as a good & ghostly Physician, she recovereth health unto the sick soul. But when the stepmother waxeth sick, that is to say when froward will waxeth sick, then is the flesh kept in awe by repentance. And therefore study we to keep in awe our flesh so by repentance, that we may come to everlasting joy. Amen. The Argument. ¶ jesus Christ the son of God, aught to be cherished and fostered in our hearts by faith and fruitful good life. Which is taken from us when we are unthankful unto him, in gods graces. Wherefore the preachers of gods word as good Physicians, are comfortably sent unto us for the admonishment of us in perseverance to amendment of life, and constancy in Christ's merits, so to harbour him in our hearts, as he may thereby bestow on us the promotion of heavenly bliss everlasting. The 25. History. Sometime dwelled in Rome a mighty Emperor named Folenus, who had taken to wife the King's daughter of Germany, ●●●re lady & a courteous, which w 〈…〉 short time conceived and bore a son. 〈…〉 th●s child was borne, the states of the Empire come to the Emperor, and every one of them beesought the Emperor to nourish his son. The Emperor answered and said. To morrow shall be a to 〈…〉 y, and there shall ye all be, & which of you doth best, & obtaineth the victory, shall have the keeping of my son. And if ●ee train him up well. I shall promote him to great dignity & honour. And if he do the contrary, he shall d●e the foulest death that can be thought. Then said they. Dear Lord, all this pleaseth us well. On the morrow when every man was come to the tourney, the states lusted & held tourney with great valiance a long time, till at the last there same a worthy knight named ●osias, that so courageously bore himself among them, that he obtained the victory. And immediately after the tourney was all done, this ●osias, took the child and led him forth with him. And because this emperors son should be received in his country, he sent before to his Castle & commanded his officers that it should be royally provided for, and prepared both without and within, & that the child's lodging should be in the midst of the Castle, and also that the seven Sciences should be portrayed about the child's bed, that when the Child waked out of his sleep, he might lie in his bed and behold the same. This knight had a fruitful and a wholesome well by the child's beds side, wherein be used to bathe himself & the knight's wife bore the key of this well, and there was a window where at the Sun might comfortably shine upon him. It fortuned upon a day the Lady that kept the key, left the window open through negligence. Which being so done, there came a Bear and saw the Window open, and went to the well, and bathed him therein, of whose bathing the well savoured after for the great h●a●e which was the 〈◊〉 in the chafed bear, wherefore who so ever drank thereof waxed leprous with in short time. And so it fortuned within a little space, that by means of using the same water, the Lord the Lady and all their household were lepers, and notwithstanding it appeared not suddenly. And in the mean time there came a great Eagle in at the window where the emperors son lay, and ●are the child away out of his cradle. And when the knight perceived this, he wept bitterly and said. Alas alas and woe to me, wretched creature, that ever I was borne, what shall I do, for now I am the son of death, for I am become a loathsome lea●er, and so in my wife and all my household. And while he was thus mourning, there came to him a Physician & said to him. Sir, if ye will do after my counsa●le, it shall not repent you. First it behoveth you & your wife, & all your household to be let blood, and after that to be bathed and washed clean. And then shall I lay to my medicine. And when ye are whole, then shall you and your household walk to the mountains, and seek the emperors son, for the Eagle hath let him fall in some, place. The knight wrought all thing by the counsel of this Physician, and incontinent after was let blood and received the medicine, and then he was all whole and his wife & all his household, wherefore he took his horse, accompanied with three Squires, and road forth to seek the child. And at the last he found him whole and sound lying in a valley, whereat he greatly rejoiced. And for the great joy & gladness that was in him for finding of the emperors son, he led the Child home to his father. And when the Emperor saw his son in good health, he was right glad, wherefore he promoted him to great worship, and so after that long time lived he there in heavenly state, and at the last he ended his life in peace and rest. The Moral. This Emperor betokeneth the father of Heaven, his son beetokeneth our Lord Jesus Christ, whom many men desired to nourish, at such t●●●s as they received the sacrament of his death and passion. He nourisheth him that dealt ●usteth with the devil, & overcometh him through godly life. The knight that took this child with him, beetookeneth a good christian man that evermore abstaineth truly from doing evil, and laboureth continually to do good to all men. Therefore do we as the knight did, send we before messengers to prepare and make clean the Castle of our hearts, from all spots of sin by fruitful faith, and so shall this child Jesus rest and light in the midst of our heart. The well beetokeneth mercy, which ought to be next our Lord. For who so ever is without mercy & truth may not nourish that blessed child Jesus. But it happeneth oft that the Knight's wi●e (that is the flesh of m●n) beareth the key of mercy, & oft leaveth that well open, and then cometh the bear) that is, the devil, & leaveth the loathsome filth in the well of mercy, & who that tasteth thereof shall be infected with leprosy of sin. The window wherein the Sun shineth, is the grace of the Holy ghost, by whom ●en live & are comforted ghostly. By this window the Eagle cometh in, that is to say, the people of almighty G●d, and took away the child Jesus from the heart of man, and then man hath great ca●s● to weep, but what shall we do when the Child is gone, but send for a subtle physician, that is to say, a diseréet minister of the word of God which shall give him counsel & let him blood & all his household, that is to say, to put out sin through acknowledging thereof, & reconciling himself with earnest repentance unto his heavenly Father. Then must he bathe himself with tears of contrition, and Compunction of heart, and after that, take the medicine of amendment of life, and so live pure and clean from all manner o● sin, and when he hath done thus, he must leap on the Palfrey of good perseverance from evil, and ride forth with his three squires, that is to say, fasting from evil, prayer unto God, and well deserved towards man, & then without doubt, he shall find the child Jesus in the ●●ley of humility, and not on a hill, that is to say, pride. And if he do thus doubtless he shall have might & power to nourish that blessed child Jesus, for whose nourishing, the father of heaven shall promote him unto everlasting joy. Unto the which joy, God bring us all. Amen. The Argument. ¶ Christ the king of everlasting glory, hath proclaimed mutual joy & bliss in heaven, as well to the poor as to the rich, But the rich oft times coveting all, looseth that prerogative which the poor in heart enjoy by the providence of god. Yet as he is a righteous God, he ordaineth both for the rich and the poor, in such sort, that if they will, they may together joyfully be satisfied with the fruition of his abundant graces. The 26. History. SOmetime dwelled in Rome a mighty Emperor named Fulgentius, which governed his people nobly, & ●oued them so much, that he made to proclaim throughout all Nations, whosoever should come to him rich or poor at a certain day, should have their petitions whatsoever it were. When the mighty men heard this, they were glad, and came at the day assigned, & every man put forth their petitions, unto the Emperor, and immediately their petitions were granted & fulfilled, insomuch that a great part of the revenues of the Empire was distributed among them. Then every man was joyful, and went home again and took season of such lands and castles as the Emperor had given them. Strait way after, the poor men in the emperors dominions, gathered them together and said. A common cry was made, that all men both ●oo●e and rich, should come to the emperors pa●l●●ce, & there they should have what soever they asked. The rich men have been there lately, and obtained the●● petitions. Therefore go we now and try ●● we may obtain any good of the Emperor. The counsel was approbate & allowed among them all, wherefore they went forth till they came to the emperors palace, and there they put forth their petitions according to the emperors proclamation. When the emperor had heard them, he said to them. Dear friends, I have heard all your petitions, & it is troth that my proclamation was, that every man indifferently should come and have their petitions, but the rich and mighty men have been here before you, to whom I have given all that I had, save only the royalty of my Lordship, & so have I nothing left to 〈…〉 you, whereat the poor men piteously reply●d●●h ●ood and gracious sovereign, have compassion on us, & let us not go hence empt● a way, for we know well, that it is our own default, that we came not rather with these other rich and mighty men, but ●●th it is so, we ask your grace that we may obtain somewhat by the which we may live. Than said the Emperor. Good friends though I have given most of my lands, rents, tenements, and cattles to the rich men that came before you. Nevertheless I have kept s●ill in mine own hands the Sovereignty and dominion over them, and that I do give to you, and so shall they be your servants, and be obedient to you all. And when the poor men heard this, greatly hereat rejoicing, kneeled down to the Emperor and thanked him saying. Lo though we come late, yet we be made Lords over all these other. And with this they took their leave & went home again. But when the rich & the mighty men heard that, they were greatly moved and ordained a common parliament among themselves. And thus it was spoken among them. Alas, alas, how may we serve them that sometime were but peasants and our subjects in all manner things, and now they be made lords over us. Therefore go we all with one assent to Themperor & pray him of remedy. When this was said, their counsel was commended, and forthwith they went to the Emperor and said to him. Reverend Lord what may this be, those that were our servants be our lords, we beseech you meekly that it may not be so. Than said the Emperor. Good friends I do you no wrong, for my cry was common, that what so ever you asked of me you should obtain your petition, and ye asked nothing of me but lands, rents and honours, and all that have I granted you at your owene will, in so much that I kept nothing for myself, and each of you were well content at your away going, & after that came simple and poor men, and asked of me some goods according to my proclamation, and I had nothing to give them, only the Sooner aigntie and Dominion over you, which I kept in my hands, and when the poor men so cried on me, I had nothing to give them, save only the authority over you, and therefore ye should not blame me, for that ye asked ye had. Than said they. A good and gracious Lord, we pray you effectuously of your counsel in this case, and of your help. The Emperor answered and said. Sirs, if ye will work after me, I shall give you good and profitable counsel. Than said they, we be ready to fulfil whatsoever ye say to us for our profit. Then said Themperor. My good friends, ye have of me both lands and tenements, with other movable goods, and that great plenty, the which by my counsel ye shall departed with to the poor men, that they may grant you the sovereignty and dominien which they have. And anon these rich men gladly granted to this, and departed all their goods among the poor men, and than they gave them again the authority over them, like as they had of the rich men. And thus were they both content, and the Emperor was greatly commended of all the people, because he accorded both the parts so wisely. The Moral. By this Emperor is understood our Lord Jesus Christ, which made a proclamation by his Prophets, patriarchs, Apostles and Preachers, that every man both poor and rich should come and ask everlasting joy, and without doubt they shall obtain their petition. But the rich and mighty men asked none other thing but worldly honour & transitory riches, for this world shall pass & all the covetousness thereof, wherefore he gave them so much of worldly goods, that he had nothing left of himself, according to the Scripture. The birds of heaven have nests, and the Foxes in the earth have caves, but the son of GOD hath nothing in the earth where he may put his head. The poor men be such as be meek in heart. Of the which poor men speaketh our Lord saying. Blessed be the poor in heart, for the kingdom of heaven is theirs. And if it should seem that they have soeveraintie in Heaven above mighty men of this world therefore these rich men ought to departed their temporal riches with poor men, according to the scripture, saying thus. Give ye alines, and all thing shall be clean to you. And thus may ye attain unto the kingdom of heaven, unto the which I béeseech almighty God to bring us all. Amen. The Argument. The Emperor of eternal glory Christ hath two daughters, the one fair the other foul, the fair daughter is this world, and the pleasures thereof: the soul is poverty & trouble. The fair daughter is desired of many, the foul daughter of few, who so loveth the world setteth not by god nor heavenly things, but by the vanities of this world, who so loveth God & heavenly things will suffer in Christ all persecution & trouble for the obtaining thereof, despising the world & all that therein is. The 27. History. SOmetime in Rome dwelled a mighty Emperor named Domician, which had two daughters, the one of them was passing fair, but the other foul and evil favoured, wherefore he let cry throughout all his Empire, that what man would have his fair daughter to wife, should have nothing with her but her beautiful and comely parsonage. And who so would marry his foul daughter should have all his Empire after his death. And when the proclamation was made, there came many Lords that desired to marry his fair daughter. To whom the Emperor answered thus. Sirs, quoth he, ye wot not what ye desire, right well ye know that if ye marry her, ye shall have nothing with her but her beautiful & comely parsonage, and furthermore if I give her to one of you and not to an other, then will ye strive for her, therefore if ye will needs have her and forsake my soul daughter, it shall béehove you first to Just for her, & he that winneth her, shall wed her. Than the nobles & states of the Empire greatly rejoiced, and anon only for love of the beautiful damosel they would just and also fight, wherefore thy set a day of battle, and many worthy men were slain on both sides, nevertheless one obtained the chief victory, and espoused that fair Lady. The second daughter which was foul and evil favoured, seeing her sister so béestowed with great solemnity mourned & wept daily, therefore the Emperor her father came to her and said. Dear daughter why mournest thou thus. Alas dear father, quoth she, it is no wonder though I mourn, seeing my sister is married with great honour & gladness, and every man is joyful of her, & no man loveth my company, and therefore dear father, what I may best do, soothly I wots not. Then said the Emperor. O my dear daughter, all that is mine is thine, and it is not unknown to you that he which marrieth thy sister had nothing with her but her beautiful corpse, & therefore I shall proclaim in mine own person through all my empire, that what man marrieth thee, I shall make him assurance by letter patent of all mine Empire after my death. Then this young Lady though she was foul & evil favoured, nevertheless she rejoiced in the promiss of her father, immediately after the proclamation was made; there came a young knight & a gentle which espoused the lady, and after the death of the Emperor seized upon all the Empire into his jurisdiction and was crowned Emperor and she Empress. The Moral This Emperor betokeneth our Lord Jesus Christ which hath two daughters the one saire and the other foul. The fair daughters betokeneth this world, which is full fair and delectable to many men. The other foul, betokeneth poverty and trouble, whom few men desire to marry with. Nevertheless a common cry was made by the holy scripture, that who so would have his fair daughter, that is the world should have nothing with her but her fairness, that is to say, the worldly vanities which fade and fall away like as the beauty of man. But who that will marry the foul daughter, that is to say, voluntarily receiveth poverty and trouble for gods love, without doubt he shall obtain the Empire of heaven, according to the Scripture, saying. Ye that have forsaken all thing for my love to follow me, shall have everlasting life. Many noble and worthy men have jousted for the fair daughter, that is to say, have fought both by Sea and by land for this world for covetise of worldly riches, and at the last there be many slain, for there is nothing here but pride of life, covetousness of the eyes, and of the flesh, where through these grievous sins, all the world is put to great mischief. But he that marrieth the saire daughter, that is to say, the world, is he that setteth all his affection & desire in the wretchedness of this world, & will not for any thing forsake this world, like a wretch and covetous man. But he that marrieth the foul daughter, is a good christian man, which for the love of the kingdom of Heaven forsaketh all this world, and not only doth thus, but also despiseth himself, bodily obeying unto his sovereigns in all thing. Such a man certainly shall obtain the Empire of heaven. Unto the which Jesus Christ bring us all. Amen. The Argument. ¶ Devotion, prayer, and thanks giving unto God for his gifts, is a sounding Music delectable in the ears of God, We are warned not after our first offending, to return to our vomit with the dog, no, rather let us bathe our Souls in the Well of sorrowful and hearty repentance and perceiveraunce of good life, that we may ly●e with Christ in everlasting joy and bliss. The 28. History. SOmetime in Rome dwelled a mighty Emperor named Andromick, which above all thing loved the harmony of Music. This Emperor had within his castle a well of such virtue, that whosoever were drunk by drinking, the water thereof should incontinent make him fresh again, & delivered from all kind of drunkenness. There was also dwelling in this emperors court a Knight named Ydrony, whom the Emperor loved much, but often times he was drunken, which vice the Emperor heted above all thing. And when this knight perceived himself drunken, then would he go to the well and drink of that water and refresh himself, so that what so ever The Emperor said to him he would answer him so reasonably, that no drunkenness might be seen in him, and for his witty answer he was greatly beloved of the Emperor. Nevertheless his fellows of the court envied him much, and imagined among themselves how they might withdraw the emperors love from him. It fortuned on a day that this Emperor went to the Forest and heard a Nightingale sing so merrely, that often times after he would rise early in the morning, & sometimes from his meat, and walk to the wood for to hear the sweetness of her song, wherefore many of his men sard among themselves. Our Lord delighteth so much in the Nightingale's song, that he reckoneth little of our profit, in so much that through two things his love is withdrawn from us that is to say, by Ydrony the knight, and by the sweet song of the Nightingale. Then said an old knight that was among them. Syes quoth he, if ye will do by my counsel, I shall deliver you of the knight Ydrony, and of the Nightingale without hurt or death. They swore and said, what so ever ye bid us do, we shall strait way fulfil with all our heart. When this knight heard this, within a while after it chanced he espied this Ydrony drunken, wherefore, he locked fast the well, and as this knight Ydrony came to refresh himself, he found the well fast locked. The Emperor had a great matter to treat of, wherefore in hast he sent for this knight, because of his great wisdom to have his counsel. And when he came before the Emperor he was so drunken that he might not once move his tongue, neither had wit, reason, nor understanding to answer the Emperor to his matter. But when the Emperor saw this, he was greatly grieved, for so much as he hated that vice, wherefore he commanded anon that from the day forth he should no more be seen within his land, upon pain of death. This hearing his foes, were very glad and said unto the old knight. Now we be delivered of this knight Ydrony, there is no more to do but that we might find the way to be delivered of the Nightingale, in which the Emperor delighteth so much. Than said this old knight, your ears shall hear, and your eyes shall see, that this Nightingale shall be destroyed in short tyme. Not long after this old knight espied that the Nightingale used to sit upon a tree even above the foresaid well, whereas her make came & coupled with her, nevertheless in the absence of her make she took oftentimes an other make and coupled with her, when she had thus done, than would she descend to the well to bathe herself, that when her make came, he should feel no savour ne evil odour of that she had done. When the knight had seen this, on a time he locked the well, and when the Nightingale would have descended to bathe herself after her coupling with the other make, she found the well closed, wherefore she flew up into the tree again and mourned sore in her manner, and left her sweet song. Then came her make & saw that she had done against her nature, he returned again & in short time brought a great multitude of Nightingales which slew his make, & tore her all to pieces. And thus was the wise knight put away and the Nightingale slain, and the Emperor put from his pleasure, and solace such as he was wont to have. The Moral. This Emperor betokeneth our lord Jesus Christ which loveth greatly the song of devotion, for when we pray, we speak with God, and when we read, God speaketh unto us. The well that was in the pallaies, betokeneth acknowledging of our sins to God, therefore if any man be drunken with sin, let him drink of that well of acknowledging his sins▪ & without doubt he shall be safe. This Ydrony betokeneth every man that wilfully returneth again to sin after his acknowledged sin, like as a dog that maketh a vomit and casteth up the meat that he hath eaten before, & afterward when he is hungry, cometh and eateth it again. Nevertheless if a man that hath sinned thus will drink of the well of acknowledging his sin, he shall receive his ghostly strength. The Nightingale that sat on the tree, betokeneth the soul that sitteth on the tree of holy doctrine. And her song betokeneth the soul that sitteth on the tree in de●out prayers to God. But this soul doth commit evil as oftentimes as she consenteth to sin. Nevertheless if she run to the well of acknowledged sin, and bathe her with the water of contrition, God shall love her. But her foes that be the fiends of hell, seeing this that God is so merciful, they stop the well of acknowledgement of sin, that is to say, they would withdraw us from dutiful acknowledgement & from due reconciliation of ourselves between us and God, and between us and man, without shame and dread of repentance, not to declare our sins. And thus been many exiled and put to death everlasting. And therefore study we to bathe our life in the well of acknowledging of sins with the water of contrition, and than may we be sure to comes to everlasting life. Unto the which God bring us all. Amen. The Argument. ¶ The soul of every good Christian man, hath to prepare him armed virtues to withstand the assaults of the devil, we are here put in mind of our deliverance out of thraldom by the precious blood shedding of jesus Christ, which is a terror to all the hags of hell, not to dare to assault us, so long as we live firm in Christ's faith, and believe in him, the bulwark of our salvation. The 29. History. IN Rome there dwelled sometime a mighty Emperor named Darmes, which had a mighty strong City & exceeding strongly walled about, & a Bell hanging in the midst of the City, and when so ever this Emperor went to battle with out the City, this Bell should be ro●ng, but there should no man ring the Bell but a virgin. Within short time after it béefell, that Dragons, Serpents, and many other venomous beasts empoisoned much people, so that the City was almost destroyed, wherefore the states of the City went with one assent to the Emperor and said. Lord what shall we do, lo, our goods and our City is almost destroyed, and you and we be in peril to perish, through these fell beasts that consume us, therefore take we good counsel, or else we are but lost. Then said the Emperor, what say you is best to be done in this matter, and how may we best be defended. Than answered one of the wisest and said. My Lord, hear my counsel, and do there after, and ye shall not forethink it, ye have (quoth he) in your place a Lion, and set up a piece of timber for the purpose, and thereupon let the Lion be nailed & made fast, and when other venomous beasts see him thus used and dealt withal, they will dread, and so shall they forsake this City, and we shall be in rest and ease. Then said the Emperor, it pleaseth me well that he be hanged in saving of you. Than took they the Lion & used him in manner as aforesaid. And when the other Lions & venomous dragons came toward the city and saw the Lion thus hanging, they fled away for dread, and durst come no nearer. The Moral. This Emperor betokeneth the Father of heaven, the City well walled with the bell in the midst, betokeneth the soul walled about with virtues. The bell betokeneth a clean consciens that warneth a man to battle, when he should fight against the devil, that he might arm himself before with virtues. The virgin that should ring this bell is reason, the which as a virgin inclineth all unto rightful cleanness. The venomous dragon that beareth the fire, betokeneth the flesh of man which beareth fire of gluttony & lechery, that which brent Adam our forefather, when he eat of the forbidden Apple. The venomous beasts that poisoned the men betokeneth the fiends of hell, which for the most part have destroyed mankind. The states of the City, betokeneth the patriarchs & Prophets, which besought God of counsel & remedy that mankind might he saved, and anon it was counseled for the best remedy, that a Lion (that is Christ) should be nailed upon the Cross, according to the Scripture saying thus. Expedit unus mo●i●tur homo pro populo ut gens non pereat, etc. That is to say. It was requisite that one man should die for the people, lest all flesh should perish. Than took they Christ and hung him on the Cross, for that which the devil dreadeth Chasten people, and dare not come nigh them. And thus by the grace of God, christian men shall come to everlasting bliss. Unto the which bring us the Lamb of God which shed his precious blood for us. Amen. The Argument. ¶ Hear is signified the thraldom of man unto sathan by sinful life, till christ the son of God descended with the power of the holy Ghost to set him at liberty, and put him in possession of the palais of everlasting felicity. The 30. History. IN Rome dwelled sometime a mighty emperor & a merciful, named Menalay, which ordained such a law, that what misdoer were taken & put in prison, if he might escape & come to the Emperors palais, he should be there safe for all manner felony, treason, or any other trespass that he had done in his life. It was not long after but it befell that a knight trespassed, wherefore he was taken & put in a strong & dark prison, where he lay long time, & had no light but at a little window, whereas scant light shone in, that lightened him to eat his simple meat that was brought him by his keeper, wherefore he mourned greatly & made sorrow that he was thus fast shut up from the sight of men. Nevertheless when the keeper was gone there came daily a Nightingale in at the window and sang full sweetly, of whose song this woeful knight oft times was fed with joy, and when this bird ceased of her song then would she fly into the knight's bosom, and there this knight fed her many a day, of the victual that God sent him. It befell after on a day, that this knight was greatly desolate of comfort. Nevertheless the bird that sat in his bosom feeding upon kyrnells of Nuts, and thus he said unto the bird. Sweet bird I have sustained thee many a day, what wilt thou give me now in my desolation to comfort me, remember thee well, that thou art the creature of God, & I also, therefore help me now in my grert need. When the bird heard this, she flew forth from his bosom, & tarried from him three days. But the third day she came again, & brought in her mouth a precious stone, & laid it in the knight's bosom: And when the had so done she took her ●light & flew from him again. The knight marveled of the stone and of the Bird, and there with he took the stone in his hand and touched his gives and fetters therewith, and anon fell of all his fetters & chains wherewith he was bound. And then he arose and touched the doors of the prison and anon they opened, and so he escaped and ran fast to the Emperors palais. When the keeper of the prison perceived this, he blew a horn thrice, and raised up all the folk of the City, and lead them forth crying with an high voice. Lo the thief is gone, follow we him all. And with that he ran before all his fellows toward the knight, and when he came nigh him, the knight bent his bow and did shoot an arrow wherewith he smote the keeper in the lungs and slew him, and then he ran to the palay, whereas he found secure, according to the law. The Moral. This Emperor betokeneth our lord Jesus Christ, which ordained a law, that what misdoer, that is to say, what sinner might escape & come to the pallayes of his heavenly habitation through repentance and true amendment of life, should find perpetual succour & help. This knight ●●etokeneth every sinner that is taken in deadly sin, and judged unto the prison of hell by the law of God, and he is straightly bound with chains, of sin, wherefore he weary & mourneth daily his trespass. The keeper of this prison betookeneth the devil that keepeth such a man hard bound in sin, and serveth him with riches and delights of this world, that he should not escape from him. The Bird that singeth so sweetly betokeneth the voice of heaven that saith to the sinner. Revertere revertere sunamitis. Turn again, now turn again thou prisoner, that is to say, turn again thou sinner, and I shall receive thee to grace. For when mankind was in thraldom to sathan in the prison of hell. Then came a Bird, that is to say, the Godhead bearing with him a stone that beetokeneth our Lord Jesus Christ, according to the holy Scripture, saying. Ego sum Lapis, etc. I am a stone. The Soul of Christ decended with the Godhead, and brought with him all man kind out of the prison of hell, therefore if any of us be in the prison of deadly sin, touch we our sins with the stone, that is to say, with the virtue of our Lord Jesus Christ, by acknowledging our sins, and by true contrysion, and then without doubt the chains of our sins, with his stone, shall be broken and fall from us, and the doors of heavenly grace, shall be opened, and we shall obtain help and secure in the pallayes of heavenly habitation. And if the keeper of the prison, that is to say, the devil (which is the blower of the horn of pride, lechery, or covetise) stir up any sinners, then turn we again toward him manfully, and shoot at him the Arrow of faith in Jesus Christ, by true and unfeigned repentance, and without doubt he shall flee from us. And then by the grace of Almighty God we may obtain to the palais of Heavenly bliss, where we shall behold the King of all glory. Unto the which bring us Lord Jesus Christ. Amen. The Argument. ¶ A poor man exalted to dignity, is here admonished not to be unthankful, and to render evil for good. But even to the most simple ones to be grateful for any benefit, else surely the God that gives thee this promotion, will make the brutish creatures of the earth thine enemies, & depose thee from thy dignity, & he that hath helped thee, be he never so base, may then in sine, have better favour with God and man then thyself, wherefore be warned of ingratitude, by this example, and know thyself, thy God, and thy friend. The 31. History. THere dwelled sometime in Rome a mighty Emperor named Ebolides. It fortuned on a day, that this Emperor walked into the Forest, where he met suddenly with a poor man, & so soon as this Emperor saw him, he was greatly moved with mercy & said. Good friend whence art thou. My sovereign Lord quoth he, I am your subject, borne in your land, and now in great poverty and need. Then said the Emperor. If I knew that thou wert true in every thing, I should promote thee to great riches, therefore tell me what is thy name. My Lord quoth he, I am called Lenticulous, and I plight you my troth & true service, & if I do otherwise, I submit me unto you & to all manner of punishment that ye can put me to. When the Emperor heard this, he promoted him incontinent to great riches, & not long after that he made him a knight & steward of his land. And when he was thus exalted to riches & honour, he waxed so proud, that he despised both his superiors & his inferiors. Not long after it béefell that this steward road by a forest, where as he met with the foster, and charged him that he should make an hundredth pits in the ground, and cover them over with green grass and small bows, that if wild beasts fortuned to go in the forest that same way, that they should then fall in, and so should they be taken and brought to the Emperor. The Foster answered and said. Sir as ye have said it shall be done. Not long time after it fortuned that this Steward road to this forest again to see if these pits were made, and as he road he be thought him how wealthy a man & how mighty in power he was made, and how all thing in the Empire obeyed to him, and was ready at his will. As he road thus thinking, he said to himself. There is no GOD save only I, and with that he smote his Horse with his spurs, and suddenly he fell into one of the deep pits that he had ordained before himself, for the wild beasts, & for the great deepness thereof he might not arise again by no manner of craft, wherefore he languyshed in great perplexity. And strait way after him came a hungry Lion and fell in the same pit, and after the Lion an Ape, and after the Ape a Serpent. When the Steward was thus walled with these three beasts he was greatly moved, and feared much. There was that time dwelling in the City a poor man named Guy, that had no good save only an Ass, wherewith daily he carried sticks and wood that fell from trees and such as he could get in the Forest, and those he brought to the market and sold them, and in this wise he sustained himself & his wife as well as he might. It fortuned that this poor Guy, went to the forest as he was wont, and ●s he came by the deep pit, he heard a man cry & say. O dear friend what art thou, for god's sake help me, and I shall recompense thee so well, that thou shalt ever after be the better. When this poor Guy heard that it was the voice of a man, he marveled greatly, and stood still on the Pits brinck and said Lo good friend I am come for thou hast called me. Than said the knight, dear friend I am Steward of all the emperors lands, and thus by fortune I am fallen into the Pit, and here be with me three beasts, that is to say, a Lion, an Ape, and an horrible Serpent, which I fear most of all, and I wots not of which of them I shall be first devoured, therefore I pray thee for god's sake get me a long cord wherewith thou mayst draw me out of this deep pit, and I shall warrant thee to make thee rich in all thing for evermore here after, and but I have help the rather, I shall be devoured of these beasts. Then said this poor Guy I may full ill intend to help thee, for I have nothing to live on, but that I gather wood and carry it to the market to sell, wherewith I am sustained, nevertheless I shall leave my pretended labour and fulfil thy will, and if ye reward me not it shall be great hindrance to me and to my wife. Than the steward made a great oath and said, that he would promote him & all his, to great riches. Then said Guy, if you will fulfil your promise, I shall do that you bid me. And with that went again to the City and brought with him a long rope and came to the pit and said. Sir steward, lo, I let down a rope to thee, bind thyself about the middle therewith, that I may pull thee up. Than was the steward glad, and said. Good friend let down the rope. And with that he cast the end of the rope down into the pit. And when the Lion saw that, he caught the rope & held it fast and Guy drew the Lion up, weening to him he had drawn up the steward, and when he had so done the Lion thanked him in his manner, and ran to the wood. The second time that Guy let down the rope, the Ape leapt to it and caught it fast, & when he was drawn up, he thanked Guy as he could, and ran to the wood. The third time he let down the rope and drew up the Serpent, which thanked him, and went to the wood. The steward cried with an high voice. O dear friend now I am delivered of three venomous beasts, now let down the cord to me, that I may come up. And this poor Guy let down the rope, and the steward bound himself fast about the middle, and anon Guy drew him up. And when he was thus holp out of this deep pit, he said to Guy as followeth. Come to me at three of the clock to the pallays, and than I shall make thee rich for ever. This poor Guy rejoiced thereof and went home without any reward. Than his wife demanded of him why he 〈…〉 no wood wherewith they 〈…〉 that day. Then told he her all the 〈…〉 as it be●ell, how the steward 〈…〉 into the prt, and also the Lion, the 〈…〉 the serpent, that he had made in the said forest, and how he had helped him with a cord, and saved him from devouring of the three ve●●mous beasts, and how he should go to the Steward and fetch his reward on the morrow. When his wife heard this, she rejoiced greatly and said. If it shall be so good ●●r arise to morrow at a due hour, & go to the pallayes and receive your reward, that we may be comforted thereby. So in the morning Guy arose & went to the palay and knocked at the gate, Than came the Porter and asked the cause of his knocking. I pray thee quoth this Guy, go to the steward and say to him that here abideth a poor man at the gate that spoke with him yesterday in the forest. The porter went and told the steward as the poor man had said; Than said the Steward, go thou again & tell him that he lieth, for yesterday spoke I with no man in the forest, and charge him that he go away, and that I see him there never after. The porter went forth and told poor Guy, how the steward had said, and charged him to go away. Then was this poor Guy sorrowful & went home, and when he was come he told his wife how the steward had answered him. His wife comforted him in all that she might, and said. Sir go ye again and prove him thrice. Then on the morrow this Guy arose & went to the palace again, praying the porter to do his errand once again to the steward. The porter answered and said, gladly I will do thine errand, but I fear me sore that it shall be thy hurt. And then went he in and told the steward of the coming of this poor man. When the steward heard that, he went out and all to beat this silly Guy, and left him in peril of death. When his wife heard this, she came with her Ass and led him home as she might, and all that she had she spent upon surgeons & Physicians to help him. And when he was perfectly whole, he went to the forest as he was wont, for to gather sticks and small wood for his living. And as he went about in the Forest, he saw a strange Lion driving before him Asses that were laden with chaffer and merchandise. This Lion drove forth the Asses before Guy, which dread sore the Lion, lest he would have devoured him, nevertheless when he beheld the Lion better, he knew well that he was the same Lion that he drew out of the pit. This Lion left not Guy till all the Asses with the merchandise were entered into his house, and than the Lion did him obeisance and ran to the wood. This Guy obtained these fardels, and found great riches therein, wherefore he made to proclaim in diverse Churches, if any man had lost such goods, but there was none that challenged them. And when Guy saw this, he took the goods, bought therewith house and land, and so was made rich. Nevertheless he haunted the Forest as he did before. And after that as he walked in the forest to gather wood, he espied the Ape in the tope of a tree, the which brake bows busily with her teeth & claws, & threw them down, so that in short time Guy had laden his Ass. And when the Ape had so done, she went her way, and Guy went home. And on the morrow Guy went to the forest again, and as he sat binding his faggots, he saw the Serpent that he drew out of the pit come toward him, bearing in his mouth a precious stone of three colours the which stone the Serpent let fall at Guyes feet and when she had so done she kissed his feet and went her way. This Guy took up the stone, and marveled greatly of what virtue it might be, wherefore he arose up and went to a Jeweller named Peter, and said. Dear brother I pray thee tell me the virtue of this precious stone, and I shall reward thee well for thy labour. When this Jeweller had well béeholden and understood the nature of the stone, he said. Good friend if thee list to sell thy stone, I shall give thee an hundredth mark. Then said Guy, I will not sell my stone till thou tell me truly the virtues thereof. Then said the merchant, without doubt this stone hath three virtues the first virtue is, that whosoever beareth this stone upon him, shall have joy without sorrow: the second virtue is, that he shall have plenty without want: the third virtue is, he shall have light without darkness. And it hath also an other virtue, that no man may sell it but for as much as it is worth, and if he do the contrary, the stone returneth again to the first owner. When Guy heard this, he was right joyful, and said to himself, in a good hour I drew these beasts out of the pit. Not long after it béefell that this Guy by the virtue of this stone was made passing rich and bought great possessions and livelihood, wherefore with in a while he was made knight. It was not long after the Emperor had knowledge how sir Guy, had a stone of such virtue, wherefore he sent for sir Guy, commanding him to come to him in all haste, and so he did. And when sir Guy was come to the Emperor, the Emperor said to him. My friend, I have heard say that sometime thou wert in great poverty, and now thou art made rich by the virtue of a little stone, therefore I pray thee that thou sell me that stone. Sir Guy answered and said, that may I not do, for so long as I have that stone, I am sure of three things, that is to say, of joy without sorrow, plenty without want, and light without darkness. When the Emperor heard this he had greater desire to buy that stone than he had before, and said to him, Sir Guy, of two things thou must choose one, that is, choose whether thou wilt forsake this Empire and all thy kindred, or else sell me thy stone. Then said Sir Guy. My Lord, if it must needs be thus, be it at your will, nevertheless I shall tell you the peril of this stone, if ye pay not therefore as it is worth, without doubt if will come to me again. Then said the Emperor, soothly I shall give thee sufficient, for thou shalt receive of me therefore a thousand pound, and so it was done. Sir Guy received the money and went home. On the morrow early he opened his coffer & found the stone, and then he told to the Lady his wife how he had sold the stone to the Emperor and delivered it, & how he found it again in his coffer. Then said his wife, good sir in all that hast ye can go again to the Emperor and take him the stone, lest that he be displeased, and through malice repute some deceit in us. Then went forth sir Guy again to the Emperor and said to him. My Lord yesterday I sold you a stone the which if it please you I would feign see. The Emperor went for the stone to his treasure and found it not, wherefore he was right sorrowful, and came again and told Sir Guy how it was lost. Then said Sir Guy, My Lord grieve you not, for I told you yesterday that I might not sell it, but if I had the value thereof, and yesterday I received a thousand pound of you therefore, and this day I found it in my coffer again, and therefore if I had not brought you the stone again peradventure you would have showed me your heavy countenance, and with that he showed forth the stone, whereat the Emperor marveled greatly & said. Sir Guy by thy troth that thou owest to me, tell me how thou camest by this Stone. Then said sir Guy, By my faith that I own to you, I shall tell you the very troth as touching this stone. Your steward that is promoted up of nought, let make many deep pits in your Forest, and it fortuned not long after, that he fell down into one of them himself, and might not rise again for deepness of the pit, it fortuned also the same day, that a Lion, an Ape, & a serpent fell into the Pit with him, at which time I was a very poor man, & took great pains for my living, & as I walked into the forest with mine Ass for to gather wood, he cried to me that I should help him out of the pit, and save him from death, for there were in the pit with him three venomous beasts, that is to say, a Lion, an Ape, & a foul Serpent, and then he promised me by his word to promote me and all my kin to great riches. And when I heard that, I was glad, & let down a long cord unto him, supposing to have drawn him up, and then I haled up a Lion, and after that an Ape, and then a Serpent, and at the last your Steward. The Lion gave me ten Asses charged with merchandise, the Ape gave me as much wood as mine Ass might bear, and the Serpent gave me this stone that I have sold you, but your steward beat me and wounded me full sore for my good deed, that I was borne home upon mine Ass. When the Emperor heard this, his heart was greatly moved against the Steward, wherefore he examined him of that false deed, but he was doom and would not speak, for so much that he could not deny his falsehood. Then said the Emperor, O thou wretched creature, unreasonable beasts as the Lion, the Ape, and the Serpent, rewarded him for his good deed, & thou that art a reasonable man hast almost beaten him to death that saved thee, and took thee out of the pit, therefore for thy falsehood & wickedness I judge thee to be hanged this day on the gallows, and all thy goods and lands I grant to Sir Guy, and also I ordayn that Sir Guy shall occupy thy place, & be Steward, and so it was done. When Sir Guy was thus rewarded by the Emperor, and made steward, he was well beloved of every man, as long as he lived, and at the last ended his life with honour and good peace. The Moral. This Emperor betokeneth the Father of Heaven, the poor man betokeneth every man that cometh into this world, feeble and naked from his mother's womb, and at the last is promoted to great riches and worldly honour, as the Psalmist saith. De stercore erigens pauperem. God lifteth up the poor man out of the mire, and many such men know neither God, ne themselefe, but cause to make deep pits, that is to say, unkindness and malice they ordain against simple men, in the which pit the devil causeth them oft to fall, according to a text in Ecclesiastico. Boveam qui alteri facit, ipse incidit in eam. That is to say, who maketh a pit for an other man, himself falleth therein, which text was well proved by Mardocheus. This Guy that went daily to the forest with his Ass to gather wood betookeneth every just and godly man, fearing God in the forest of this world, the wood that he gathereth b●etokeneth his simple meaning to live ●ell, that he carrieth on his Ass, which betokeneth the body of man, wherewith his soul may joy and live in the ta●●●na-cle of Heaven. And as the Steward, the Lion, the Ape, and the Serpent that fell into the Pit, right so when a sinful man falleth in the pit of sin. The Lion of the stock of Jude (that is Jesus Christ) decendeth with him as oftentimes as the sinner hath will to come to grace. Therefore saith the Psalmist. Cum ipso sum in tribulatione. That is to say, I am with him in tribulation. This Guy draweth up the Lion, that is to say, Jesus Christ out of the pit by the cord of virtues. He drew up the Ape also, that is to say, contrary will to reason, that he might obey to reason. For of all manner beasts the Ape is most like to man, right so among all the strengths of the soul, will aught to be likened unto reason, and to obey reason. He drew up also a Serpent, by the which is understood repentance, for two causes. For the Serpent beareth in his mouth venom, and his tail is a medicine. Right so repentance beareth at the beginning bitterness to the doer, nevertheless it is full sweet and medicinable unto the soul at the end, & therefore every lust man should draw to him the serpent of repentance. And at the last he drew up the Steward from the pit of sin, according to Christ's saying. I am not come only to call the righteous, but sinners to repentance. Also it is written, that Seneca which taught an Emperor many laws and virtues of truth, and at the last like as this Steward did, so did this Emperor seek the death of his master Seneca. Also Christ gave power to judas to work miracles, like as he did to other Disciples, nevertheless he beetrayed him at the last. Right so now a days be many children of Beliall which delight more to do harm than good, in especial to them that wou●d instruct them perfectly both for the soul and for the body. The Lion gave to the just and godly poor man ten Asses charged with merchandise, that is to say, our Lord Jesus Christ giveth to every righteous man ten commandments charged with virtues, by that which he groweth to the riches of heaven. The Ape also gathered him wood as oft as the just man worketh the fruits of faith. For wood voluntaryly is profitable for two things, that is to say, to make fire and to build houses. Right so perfect charity heateth the Angel, according to scripture saying. Quia magis gaudium est angelis, etc. That is to say. More joy is among angelis for one sinner doing repentance etc. Charity also raiseth the house of heaven against the coming of the soul. The Serpent also gave him a stone of three divers colours: the which betokeneth our Lord Jesus Christ, whom we seek by repentance. Therefore saith saint Jerome in the second table thus. Post naufragium est penetendum. That is to say. We should repent us after our trespass. That Christ is the stone, may be proved by himself saying. Ego sum lapis viws. That is to say I am a living stone, Christ hath three colours, which betokeneth the power of the father, the wisdom of the son, and the humility of the holy Ghost. Therefore who so may get this stone, shall have the Empire of heaven, joy without sorrow, plenty without any want, and light without darkness: Unto which light bring us our Lord Jesus Christ that dy●d for all mankind. Amen. The Argument. ¶ By the nativity of Christ proceedeth joyful gladness to the world & salvation unto mankind. Yet man is unthankful unto God contrary to his promise made in Baptism: we are warned in all worldly tempests to cleave unto Christ by faith & hope, to continue in well doing and to impugn the mallis of the devil: the preachers of gods word are sent of god to confound the devil by sound doctrine and good life, life & death is set before man, we ought then to choose that life that may be for our everlasting comfort. The 32. History. IN Rome dwelled sometime a mighty Emperor named Anselme, which had wedded the king's daughter of jerusalem, a fair Lady and a gracious, in the sight of every man, but she was long time with the Emperor or she bore him any child, wherefore the Nobles of the Empire were right sorrowful, because their Lord had none heir of his body begotten. Till at the last it befell that this Anselme walked after supper in an evening in his garden, and bethought himself how he had none heir, and how the king of Ampluy warred on him continually for so much as he had no son to make defence in his absence, wherefore he was right sorrowful and went to his chamber and slept. And at the last him thought he saw a vision in his sleep, that the morning was more clearer than it was wont to be, & that the Moon was much more paller on the one side, than on the other. And after he saw a bird of two colours, and by that bird stood two beasts which fed that little bird with their heat. And after that come many ●o beasts, & bowed their breasts toward the bird, and went their way. And than came there divers birds that sung so sweetly & pleasantly that the Emperor awaked. In the morning early this Anselme remembered his vision and wondered much what it might signify, wherefore he called to him his Philosophers, and also the states of his Empire, and told them his dream, charging them to tell him the signification thereof upon pain of death, & if they told him the true interpretation thereof, he promised them great reward. Then said they. Dear Lord tell us your dream, and we shall declare unto you what it betokeneth. Than the Emperor told them from the beginning to the ending as it is afore said. When the Philosophers heard this, with glad cheer they answered & said. Lord, the dream that ye saw, betokeneth good, for the Empire shall be more clearer than it is. The Moon that is more pale on the one side than on the other, betokeneth the Empress, that hath lost part of her colour through the conception of a son that she hath conceived. The little bird betokeneth the son that she shall bear. The two beasts that fed this bird betokeneth all the wise men and rich men of this Empire shall obey thy son. These other beasts that bowed their breasts to the bird, betokeneth that many other nations shall do him homage. The Bird that sung so sweetly to this little Bird, betokeneth the Romans', which shall rejoice and sing, because of his birth. Lo this is the very interpretation of your dream. When the Emperor heard this, he was right joyful. Soon after that the Empress travailed in child birth & was delivered of a fair son, in whose birth was great joy made without end. When the king of Ampluy herd this, he thought in himself thus. Lo, I have warred against the Emperor all the days of my life, and now he, hath a son the which will revenge all thee wrongs that I have done and wrought against his Father when he cometh to full age, therefore it is better that I send to the Emperor and beseech him of truce & peace, that his son may have nothing against me when he cometh to manhood. When he had thus said to himself, he wrote unto the Emperor, beseeching him to have peace. When the Emperor saw that the king of Ampluy wrote to him more for fear then for love, he wrote again to him, that if he would find good and sufficient surety to keep the peace, and bind himself all the days of his life to do him service & homage, and to give him yearly a certain tribute, he would receive him to the peace. When the king had read the tenor of the emperors letters, he called his Counsel, praying them to give him counsel how he might best do as touching this matter. Then said they. It is good that ye obey the emperors will and commandment in all things. For in the first he desireth of you surety for the peace, and as to this we answer thus. ye have but a daughter, and the Emperor but a son, wherefore let a marriage be made béetwéen them, and that may be a perpetual covenant of the peace. And also he asketh homage and rents which is good to fulfil. And than the king sent his messengers to the Emperor, saying that he will fulfil his intent in all thing, if it might, please his highness that his son and the King's daughter might be wedded together. All this pleased well the Emperor, nevertheless héesent again, that if his daughter were a clean Virgin from her birth unto that day, he would consent to that marriage. Than was the king right glad, for his daughter was a clean virgin. Therefore when the letters of covenant & compact were sealed, the king furnished a fair ship, wherein he might send his Daughter with many noble knights, Ladies, and great riches unto the Emperor for to have his son in marriage. And when they were sailing in the sea toward Rome, a storm arose so extremely and so horribly that the ship all to braced against a rock of stone, and they were all drowned save only that young lady, which fixed her hope and heart so greatly on God, that she was saved. And about three of the clock the tempest ceased, and the Lady drove forth over the waves in that broken ship which was cast up agine, but an huge whale followed after, ready to devour both the ship and her, wherefore this fair young Lady when night came she smote fire with a stone, wherewith the ship was greatly lightened, and than the whale durst not adventure toward the ship for fear of the light. At the cock crowing this young Lady was so weary of the great tempest and trouble of the sea, that she slept and within a little while after the fire surceased, and with that came the whale and devoured this virgin. And when she wakened and found herself swallowed up in the whales belly, she smote fire, & within a little while she wounded the Whale with a knife in many places, and when the Whale felt himself wounded, according to his nature began to swim to land. There was that time dwelling in that country an Earl that was a noble man named Pyrris, the which for his recreation walked by the Sea shore, and as he was walking thus, he saw where as the Whale was coming toward that land, wherefore he turned home again, gathered many strong men and women and came thither again, and fought with this Whale, and wounded him sore, & as they smote, the Maiden that was in his belly cried with an high voice and said. O gentle friends have mercy and compassion on me, for I am a knight's daughter and a true virgin from the hour of my birth unto this day. When the Earl heard this he wondered greatly, and opened the side of the Whale and found the young Lady, and took her out. And when she was thus delivered, she told him forthwith whose daughter she was, and how she had lost all his goods in the sea, and how she should have been married unto the emperors son. And when the Earl heard this she was right glad, wherefore he comforted her the more, and kept her still with him till she was well refreshed. And in the mean time he sent messengers to the Emperor, letting him to wit how this knight's daughter was saved. Then was the Emperor right glad of her savety and coming, & had great compassion on her, saying: A good Maid for the love of my son thou hast suffered much woe, nevertheless if thou be worthy to be his wife soon shall I prove. And when he had thus said, he let bring forth three vessels, the first was made of pure Gold well béesette with precious stones without and within, full of dead men's bones, and thereupon was engraven this posy. Who so chooseth me shall find that he deserveth. The second vessel was made of fine silver, filled with earth and worms, and the superscription was thus. Who so chooseth me shall find that his nature desireth. The third vessel was made of Lead, full within of precious stones, and thereupon was insculpt this posy. Who so chooseth me, shall find that God hath disposed for him. These three vessels the Emperor showed to the Maiden and laid. Lo here daughter, these be noble vessels, if thou choose one of these wherein is profit to thee and to other than shalt thou have my son. And if thou choose that wherein is no profit to thee nor to none other, soothly thou shalt not wed him. When the Maiden saw this, shèe lift up her hands to God and said. Thou Lord which knowest all things, grant me grace this hour so to choose, that I may receive the emperors son. And with that she beeheld the first vessel of gold which was graven royally, & read this superscription. Who so chooseth me. etc. saying thus. Though this vessel be full precious and made of pure gold, nevertheless know not I what is with in, therefore my dear Lord this vessel will I not choose. And then beheld she the second vessel that was of pure silver, and read the superscription, who so chooseth me, shall find that his nature desireth. thinking thus within herself, if I choose this vessel, what is within I know not, but well I wots there shall I find that anture desireth, & my nature desireth the lust of the flesh, and therefore this vessel will I not choose. When she had seen those two vessels, & given an answer as touching two of them, she béeheld the third vessel of lead, & read the superscription, who so chooseth me, shall find that God hath disposed. Thinking within herself this vessel is not passing rich, ne thoroughly precious, nevertheless the superscription saith, who so chooseth me, shall find that God hath disposed, & without doubt God never disposed any harm, therefore as now I will choose this vessel, by the leave of God. When the Emperor saw this, he said, O good Maiden, open thy vessel, for it is full of precious Stones, and see if thou hast well chosen or no. And when this young Lady had opened it, she found it full of fine gold and precious stones, like as the Emperor had foretold her before. And than said the Emperor, O my dear daughter, because thou hast wisely chosen, therefore shalt thou wed my son. And when he had so said, he ordained a marriage, and wedded them together with great solemnity, & much honour, and so continued to their lives end. The Moral This Emperor betokeneth the Father of heaven, that which was long time without a natural Son, wherefore many men were in danger of perishing in hell. The Emprisse conceived when the Angel Gabriel said. Lo thou shalt conceive and bear a child. And than the firmament began to clear when this little child▪ lightened the world with his birth. The Moon that began to ware pale when the face of the Virgin Mary, was overshadowed by virtue of the grace of the holy ghost, and not only her face was thus shadolwed, but also her body, for she was conceived with child as an other Woman, wherefore joseph would have forsaken her privily and gone away. The little bird that came from the one side of the Moon betokeneth our Lord Jesus Christ, which at midnight was borne of our Lady, wrapped in clothes, & laid in an Ox stall. The two beasts beetokeneth the Ox and the Ass that joseph brought with him, which honoured him in his birth. These other beasts that came from far, betokeneth your herds in the field, to whom the Angel said thus. Ecce nuncio vobis gaudium magnum. Lo, I show to you great joy. The birds that sung so sweetly, betokeneth the Angels of heaven which sung at his birth this joyful song. Gloria in excelsis. Joy to God above, and peace to men in earth. The king of Amply which held war again the Emperor, beetokeneth all mankind, that was contrary to God as long as he was in the devils power. But immediately when our Lord Jesus Christ was borne, he bowed himself to God, & béesought him of peace when he received his baptism, for at our baptizing we promised to drawonely to God, and forsake the devil and all his pomps. This king gave his daughter in marriage to the emperors son. Right so each of us ought to give his soul in marriage to God's son, for he is always ready to receive our soul to his spouse according to the scripture saying thus. Desponfabo ipsam mihi. I will spouse her to me. But or the soul may come to the palay of heaven, her béehoveth to sail by the sea of this world in the Ship of good life, but oftentimes there ariseth a Tempest in the Sea, that is to say, trouble of this World, the temptation of the flesh, and the suggestion of the devil ariseth suddenly & drowneth the virtues that the Soul receiveth in Baptism, nevertheless yet falleth she not out of the ship of charity, but keepeth herself surely therein by faith and hope. For as the Apostle saith. Spe salui facti sumus. By hope we be saved. For it is impossible to be saved without hope or Faith. The great Whale that followed the Maiden betokeneth the devil, which by night and by day lieth in a wait to overcome the Soul by sin, therefore do we as did the Maiden, smite we fire of charity and love out of the stone, that is Christ according to this saying: Ego sum lapis, I am a stone. And certainly the devil shall have no power to grieve us. Many men begin wèll as did the Maiden, but at the last they be weary of their good works, and so sleep they in sin. And anon when the devil perceiveth this, he devoureth the sinner in evil thoughts, delights, consent and work. Therefore if any of us feel ourself in such life under the power of the devil, let him do as the Maid did, smite the devil with the knife of bitter repentance than kindle the fire of charity, and without doubt he shall cast thee on the land of good life. The Earl that came with his servants to slay the Whale, betokeneth a discreet Preacher, which dwelleth beside the sea, that is to say, beside the world, and not in the world, that is to say, not drawing to worldly delectation, but ever is ready with good words of holy scripture to sly the devil and to destroy his power: we must all cry with an high voice as did this Maiden, knowledging our sins, and than shall we be deilivered from the devil, and nourished with virtuous exercise. The Emperor showeth this Maiden three vessels, that is to say, God putteth before man life & death, good and evil, & which of these that he chooseth he shall obtain. Therefore saith Samson: Ante hominem mors & vita. Death and life is set before man, choose which him list. And yet man is uncertain whether he be worthy to choose life before death. By the first vessel of gold full of dead men's bones we shall understand some worldly men, both mighty men & rich, which outwardly shine as gold in riches and pomps of this world. Nevertheless within they be full of dead men's bones, that is to say, the works that they have wrought in this world been dead in the sight of god through deadly sin. Therefore if any man choose such life he shall have that he deserveth, that is to say, hell. And such men be like tombs that be white and royally painted and arrayed without and covered with cloth of gold and silk, but within there is nothing but dry bones. By the second vessel of silver we ought to understand some Justices & wise men of this world which shine in fair speech but within they be full of worms and earth, that is to say, their fair speech shall avail them no more at the day of judgement, than worms of earth, and peradventure less, for than shall they suffer everlasting pain, if they die in deadly sin. By the third vessel of lead full of gold and precious stones, we ought to understand a simple life and a poor, which the chosen men choose, that they may be wedded to our blessed Lord Jesus Christ by humility and obeisance, and such men bear with them precious stones, that is to say, faith and her fruitful works, pleasing to God: by the which at the judgement day they be espoused to our Lord Jesus Christ and obtain the heritage of heaven, unto the which bring us he that died on the Cross. Amen. The Argument. ¶ Man by Baptism promiseth to live in the fear of God, and forsake the devil. Christ sorroweth for our sins, he requireth dutiful service of us at vi. several ages, but we are always unready for him, yet the mercy of God is so favourable towards us that he spareth us even till the last age of man, vouchsafing if than we repent us and call for grace, believing in his mercies, he will receive us into the throne of his heavenly grace. etc. The 33. History. SOmetime in Rome there dwelled a mighty Emperor named Calopo du, which took a fair lady to his wife, they were not long together but that this Empress conceived & bore him a son, a goodly child and a fair, when he was of age, he was set to school. And when he came to twenty years of age, he desired his Father's heritage, saying. Dear father, ye are an old man & may not govern your Empire, therefore if it please you to give it me, it shall be to your profit. Then answered the Emperor and said. Dear son, I dread me sore that when the Empire is in thy power thou wilt not fulfil my will ne my desire. Then answered the Empress (for so much as she loved her son better than her husband) and said. My Lord quoth she that may not be, for thou hast but one son, therefore as I believe he will fulfil thine intent in all thing, this Empire may help him well, and therefore it is not best to grant him the Empire. Then answered the Emperor & said. I will first have of him a letter obligatory, that when so ever he doth any thing against my will, that than I shall deprive him of the Empire without any withstanding. The son granted to this, and let make the obligation, and sealed it. And when this was done, this young Emperor waxed so proud, that he feared neither God nor man, and did very much harm. But ever his father suffered it patiently, for he would not be corrected by no man. Till at the last there fell a great dearth in the Empire, so that many men died for want of food. This old Emperor was all alone himself and began to have need, wherefore he went to his son for to have some substance, which his son granted and suffered for a tyme. But within short time his father began to wax sick, wherefore he called his son, and prayed to him to give him ● draft of must. His son answered and said. That will I not do, for my must is not good for your complexion. Than said the Emperor, I pray thee son give me a draft of thy wine. His son answered and said, that he should have none, for my wine is not yet fined, & if I touch it, it will trouble, & therefore I will not broach it till it be clear and fined. Then said his father. Give me some of the second ton. That will I not do, quoth he, for the wine is passing mighty & strong, & such wine is not good for a sick man. Than his father prayed him heartily for a draft of the fourth ton. Than answered he and said, thereof get ye none, for it is feeble and without any sustentation, & such wine is not good for you, for it is not comfortable. Than said his father, now good son give me than of the fift ton. That will I not quoth he, for that ton is full of ●ées or dregs, and such is not for men nor unneaths for hogs. When his father saw he might get nothing of him, & after was as whole as ever he was, than went he to the king of Jerusalem and made his complaint of his son, & showed him the letter obligatory which his son had made, wherefore his father might put him out of the Empire without any withsaying. When the king heard this, he called the emperors son to answer his father. And when he came he could not answer to his father with no reason, wherefore the king put him from his Empire, & seasoned his father therein again, and so he contineved all the days of his life. The Moral. This Emperor betokeneth our lord Jesus Christ, according to the Psalmist. He is thy father that hath thee in possession and made thee of nought. The son betokeneth man, to whom he gave all the Empire of this world, according to this scripture. Cel●m celi domino, etc. That is to say. Heaven he hath given our Lord, and earth to man. Mankind made an obligation unto our Lord Jesus Christ when he received the sacrament of Baptism, where he promised him surety to serve him truly, and to forsake the devil and all his pomps and vainglory. This Emperor began to wax sick on a day, that is to say, our Lord Jesus Christ is troubled as oftentimes as a christian man sinneth and breaketh his commandments, wherefore he thirsteth greatly the help of our soul, and than he asked a draft of the first ton, that is to say, he asketh of man his first age of his childhood to be spent in his service. But incontment the wicked man answereth and saith. I may not do so, for my childhood is musty, that is to say, it is so tender and so young, that it may not attempt so soon to serve God, which is manifestly against the truth, for the child of one day is not without sin. For saint Gregory in his dialogues saith, the children of v. years of age put out finds from the bosoms of their fathers. And when God seeth that he may not have of the must of his childhood, then desireth he the wine of the second ton. Then answereth the wicked man and saith, that his wine is not yet clear enough, that is to say, he is not apt to serve God, And when God may not have of the second ton, then asketh he of the third ton, that is to say, of the third ton of his youth. Then answereth the wicked man and saith, the wine is strong and mighty, and therefore his youth ought to be spent about virtuous deeds in this world, and not in good lise, which should make him feeble and weak. When God seethe that he may not have of this ton, than asked he the fourth ton. And then answered the wicked man and saith, that an aged man is feeble & may not fast, no do no heard repentance, and if he died, he should be cause of his own death. And then asked our Lord of the fift ton, that is to say, of his old age when he doth creep and may not go without a stusse. But the wicked man ●xcuseth himself and saith, that this Wine is feeble to give such a feeble man, for if he should fast one day, it were time on the morrow to make his grave. And when our Lord seeth that he may not have of the ●ift ton, then asketh he of the sirt ton, that is to say, when a man is blind ● may not go to sin no more, yet desireth he of such a man drink, that is to say, the help of his soul. But the wretched man lying in despair saith. Alas, alas to me, because I served not almighty God my maker & redeemer, here in times past while I was in youth & in prosperity, but now there is nothing left but only the lees and the dregs of all wretchedness, therefore what shall it avail me now to turn toward God. But for such men we should lament. Nevertheless God is so merciful, that though he might have no service of man in all his time, yet is he content to have the lées of his ton, that is to say, his good will, though he may not serve him otherwise, & so shall his good will stand him in steed of penitent life. For in what hour the sinner doth repent him, he shall be saved, as Ezechiel witnesseth. But there be many that will give no wine, ne none other thing to him wherefore god shall complain unto the King of jerusalem, that is to say, to his Godhead at the judgement day, and then as he is God & man, shall he give a sentence defensible against such men, saying. Esurivi & non dedistis, etc. I have hungered, & ye gave me no meat, I have thirsted, & ye gave me no drink. Lo, thus shall he rehearse to thee the fruits of faith. And when this is done then shall they be put to everlasting pain, and the just men into everlasting bliss, where they shall have Joy withouten end. Unto the which bring us our lord Jesus Christ. Amen. The Argument. ¶ Man being captived by sathan, the world refuseth to do for him: till the godhead of the heavenly Father, bearing an earnest affection unto him did espouse him and embrace him within the bosom of inward and entire love, adventured what he might to set mankind at liberty, yet grudgeth the world that we should always serve our God and forsake the world therefore to eschew all the snares thereof, we are taught in this history. The 34. History. IN Rome dwelled sometime a mighty Emperor named Antony, under whose reign the Rovers on the Sea had taken prisoner a mighty man's son of an other Region, and brought him to the emperors prison, being bound. When this young man was thus in prison, he incontinent wrote to his father for his ransom, but his father would no ransom pay, ne none other thing send to comfort him. This when his son heard he wept sore and might not be comforted for the unkindness of his father. This Emperor had a fair daughter which visited every day this prisoner, & comforted him as much as she might. To whom the prisoner answered and said. How shall I be merry, or how may I joy, thus for to lie fast bound in prison from the sight of man, and not withstanding this, it grieveth me more that my father will not pay my ransom. When this maiden heard this, she was moved with pity, and said. Dear friend, I am sorry for thee, nevertheless, if thou wilt grant me one thing, I shall deliver thee from this anguish, and pain. What thing is that quoth he. That thou wilt take me to thy wife. Then said the prisoner, I promise you surely to fulfil your intent and desire, and for the more assurance I plight you my troth. When he had so done, it was not long after the damosel delivered him out of prison, & fled away with him home to his father's house. When the father saw his son and the Maiden together he asked the cause why he brought the Maiden with him. Then said his son. Sir, this damosel delivered me out of prison, & therefore she shall be my wife. Then said his father, I will not consent that she shall be thy Wife, for two reasonable causes, which I shall forthwith show thee. The first is this, it is not unknown to thee that the Emperor her Father might have had for thy deliverance great foison of riches, and for as much as she was untrue to her own Father and true to thee, it seemeth well that thou shouldst not trust long in her, for who is false to her own Father, by reason should be very false and untrue to an other man. The second reason is this. The cause why she delivered thee out of prison, it was neithar for pity nor for love, but for carnal lust that she had to thee. For at thy deliverance she made covenant with thee to be thy wife, and had of thee thy troth, & therefore son (saith he) it is not rea●on that she should be thy wife. The Maiden answered to this question and said. As for the first reason that thou layest against me that I should be untrue to my father, that is false, for my father hath plenty of riches, and thy son is but poor, and therefore I holp him for pity, and for none other cause, and nevertheless thou that art his father would not pay his ransom that he might be delivered out of prison. Lo for this cause I have delivered him therefore I am kinder to him then thou that art his own father, and he is more beholding to me then to thee. Unto that other reason, whereas thou sayest that I delivered him because of carnal lust. I answer and say plainly that it is no troth. For all manor of carnal love is cause of strength or else of fairness, but thy son is not strong, for his imprisonment have done away his strength. He is not fair, for by the pain that he hath had in prison he is brought low and unlully to the sight, and therefore pity only moved me to deliver him and not carnal lust. Then said the son unto his father. Dear Father for as much as I was in peril of death, and wrote unto thee that thou wouldest pay my ransom that I might be delivered, and thou wouldst not help me, but this damosel of her gentleness and for pity hath saved me from death, and delivered me out of prison, and therefore soothly she shall be my Wife, therefore forthwith he married her with great honour, & with her ended his life. The Moral. Dear friends this Emperor héetok●neth the Father of Heaven. The young man which was taken with the Pirates of the sea betokeneth all mankind, which was taken with the devil by the sin of our forefather Adam, and was cast into the prison of hell with great sorrow and pain. His father would not ransom him, that is to say, the world would do nothing for him. This fair daughter betokeneth the godhead, which came down from heaven and took manhood of the virgin Mary, and so made a ghostly marriage between him and man. And upon this condition he delivered mankind out of this prison of hell, when he came from heaven and forsook the fellowship of Angels for to dwell with us in this wretched valley of tears. But the Father that betokeneth the world, grudged ever against him, and would not suffer that the soul of man should become the spouse of Jesus Christ, but than she should always serve him and should forsake our Lord. Therefore if we follow the world and his vanities, certainly we shall fall in to the snare of the devil. From the which defend us our blessed Saviour Jesus Christ. Amen. The Argument. ¶ It is the ordinance of God that no man shall labour for worldly promotion by covetousnesle▪ and falsehood. Man for his first transgression should have been adjudged to perpetual torment in hell, had not the son of god voluntarily offered himself to the death, to save mankind and destroy sathan ●is enemy, so that thereby he might place him in the habitacle of heavenly joys everlasting. The 35. History. SOmetime in Rome there dwelled a noble Emperor of great livelood named Alexander, the which above all virtues loved the virtue of bounty, wherefore he ordained a law for great curiosity, that no name under p●yne of Death should turn a Plaice in his dish, at his meat, but only eat the white said and not the black, and if any man would attempt to do the contrary, he should die without remedy, but or he died he should ask three requests of the Emperor what him list, (except his life) which should be granted him. It befell after on a day that there came an Earl & his son of a strange country to speak with the Emperor. And when this Earl was set to meat, he was served with a Plaice, and he which was hungry and had an appetite to his meat, after he had eaten the white side, he turned the black side and began to eat thereof, wherefore strait way he was accused to the Emperor, because he had offended against the law. Than said the Emperor. Let him die according to the law, without any delay. When the Earl's son heard that his father should die, immediately he sat him down on both his knees before the Emperor and said. O my reverend Lord, for his love that died upon the cross, let me die for my father, Than said the Emperor. It pleaseth me well that one die for the offence of the law. Then said this Earl's son, sith it is so that I shall die, I ask the benefits of the law, that is to say, that I may have three petitions granted, or I die. The Emperor answered and said, ask what thou wilt, there shall no man say thee nay. Than said this young knight. My Lord, ye have but one daughter that which I desire of your highness that she may lie with me a night or I die. The Emperor granted, though it were against his will in fulfilling of his law. Heverthelesse this knight deflowered her not as that night. Therefore pleased he greatly the Emperor. The second petition is this, I ask all thy treasure. And immediately the Emperor granted because he should not be called a breaker of his own law▪ And when this Earl's son had received the emperors treasure, he imparted it both to poor and rich, by means whereof he obtained their good wills. My third petition is this, I ask my Lord that all the eyes may be put out incontinent which saw my father eating of the black plaice. Wherefore the Emperor let make inquisition immediately who it was that saw the Earl turn the black Plaice. And they that saw him turn the plaice bethought them & said within themselves. If we knowledge that we saw him do this trespass than shall our eyes be put out, and therefore it is better that we hold us still. And so there was none found that would accuse him. When the Earl's son saw this he said to the Emperor. My Lord quoth he, ye see that there is no man accuseth my father, therefore give ye right full judgement. Than said the Emperor. For as much that no man will knowledge that they saw him turn the place, therefore I will not that thy father shall die. Lo thus the son saved his father's life, and after the decease of the Emperor married his daughter. The Moral Dear friends, this Emperor betokeneth the father of heaven, which ordained a law, that no man should furne the black side of the Plaice, that is to say, there should no man labour for riches or promotion by covetousness and falsehood. The Earl that came to the Emperor betokeneth Adam our fore father, which came out of the land of Eden, to the Court of Paradise, & turned up the black side of the Plaice when he eat of the Apple, wherefore he should have been condemned to everlasting death. But his son, that betokeneth our lord Jesus Christ: For he took flesh of Adam, and proffered himself voluntarily to die for him. The Father of Heaven granted that he should go dwone to die for mankind. Nevertheless or he died he asked three petitious of his father of heaven. The first was this, that he might have by him his daughter which betokeneth the Soul of man, and bring her with him into the bosom of heaven, according to the words of Osee saying. De sponsabo came mihi. That is to say, I shall wed her to my wife. The second petition was this, all the emperors treasure, which betokeneth the treasure of heaven, according to this scripture. Sicut disposuit mihi pater. That is to say, like as my father hath disposed for me, so I dispose for you. The third petition was this, that all their eyes should be put out, that is to say, that the devil which daily accuseth man might be put from the light of heavenly grace. And thus saved he mankind and led him up with him unto the Pallayes of heaven. Unto the which pallayes bring us our Lord Jesus. Amen. The Argument. ¶ The Father of Heaven of his mere grace promotith some poor men, raising them from the dust to sit amongst Princes. But extolling themselves without regard of god's goodness, they are made abjects unto him, the devil worketh deceit in his members▪ against the godly. Christ came down from heaven to minister the water of eternal life unto man, and by his death and passion to re●i●e our souls, (which before were dead) unto the firm state of eternal felicity. The 36. History. IN Rome there dwelled sometime a mighty Emperor named Le m●●us, which on a day road to a forest to disport him, where as he met suddenly with a poor man to whom he said▪ thus▪ Friend whence comest thou, and who art thou. My Lord quoth he, I come from the next City, and your man I am. Than said the Emperor, thou seemest poor, therefore if thou wilt be good and true I shall promote thee to great riches and honour. Then answered the poor man & said. My Lord I promise you faithfully to be true to you as long as I live. The Emperor anon made him knight and gave him great riches. When he was thus promoted, he waxed so proud that he thought himself more able to be an Emperor than his Lord, wherefore he made suggestion to diverrse lords of that Empire that he might usurp and take upon him through strength of them to be Emperor. When the Emperor heard this, anon he exiled him and all those that were consenting to him, so that they lived abjects in great wretchedness and srrow, and then the Emperor ordained other men in their steeds, and gave them all the possessions of the traitors. And when the banished men heard that strangers had taken possession of their lands and goods, anon they conspired against them, and through treason requested them to a banquet. And they as 〈◊〉 thinking upon no such treason, came at the day assigned and were served with ●iu●●●●s●s, which were poisoned, wherefore as many as tasted of that vice died incontinent. When the Emperor heard this, he was greatly moved, and assembled his counsel, to wit what was best to be done of this treason & of their death. Then said the emperors son. My Lord I am your son, & ye be my Father, & therefore I shall give you good counsel and profitable to all men. Not far hence is a little nation wherein dwelleth a fair Maiden and a gracious in the sight of every man, which hath an orchard wherein is a well, the water thereof hath such virtue, that if it be cast upon a dead man, strait way he shall live again and recover his life. Therefore my ●ord I shall descend unto that nation and seek that water whereby they that were slain at the Banquet might be restored again to life. And when the Emperor heard this, he was greatly rejoiced and said. Son, thy counsel is good. And strait way the emperors son went into the said nation, and fell inconceit with the Maiden, in so much that he entered in the garden and assailed to taste the water of the well. And when he had so done, he made five deep trenches in the ground, in the which the water ran till it came where the dead men lay buried, thereupon when the water touched them, they arose from death to life. Then the emperors son led them unto his Father. And when the Emperor saw this, he was right joyful, wherefore he crowned his son with a Laurate crown, in tooken of victory, & so ended his life in rest and peace. The Moral. This Emperor betokeneth the Father of Heaven. The poor man that was promoted, betokeneth Lucifer, the which was exalted of nought, and enthroned in the Empire of heaven with so great joy and clearness, that him seemed through his pride, he would be like unto almighty God. and not only like him, but more than almighty God wherefore the Father of heaven exiled him & all them that consented unto him to hell: and in their place man was exalted to great joy & honaur. The devil seeing this, envied him that man should come to such glory and honour, and bad Adam and Eve, to a banquet, when they eat of the Apple against God's commandment, and counseled them thus, saying. In what hour ye eat of the Apple ye shall be like gods. And at this coursed banquet they were served with v. m●sses that were poisoned, that is to say, their v. wits were accorded in eating of the Apple, whereof man was insect and died. This hearing the emperors son moved with 〈…〉 ame down from heaven into this world and acquainted him so well with ● blessed Virgin Mary, that he sound in her the well of manhood, and conjoined it to his Godhead, according to the Scripture. I am the well of ly●e, who dunketh of it shall not thirst. After that he let make five trenches in the ground, that is to say, ●iue wounds in his body, of the which ran both blood and water, whereby all mankind was raised from death to life, and led them up into the palace of heaven, Unto the which bring us our blessed Saviour Jesus Christ. Amen. The Argument. ¶ The Father of heaven extendeth his goodness divers ways towards frail man, yet he taking contrary ways, liveth in spiritual fornication, for the which being exiled from the state of felicity, he is compelled to lead a miserable and painful life. But being reconciled by the death of his saviour, he possesseth the heritage of heavenly felicity. The 37. History. SOmetime in Rome there reigned a mighty emperor named Dunstain in whose Empire there dwelled a gentle Knight, that had two sons. One of his son matched himself against his father's will with a common harlot. The knight hearing this, exiled his son from him. And when he was thus exiled, he begot on this woman a son. And soon after that he warred sick and in penury, wherefore he sent messengers to his father, beseeching him of his mercy. This hearing his father, had compassion and ruth on him wherefore he was reconciled And when he was thus brought again to his father's grace, he gave his chtide which he had gotten tofore on this common woman to his father. And he full kindly received it as his son, and nourished it. When his other son heard this, he said to his father, father quoth he, it seemeth to me that thou art out of thy right mind, which I will prove by this reason. For he is out of his right mind, that receiveth a false hear and nourisheth him, whose Father hath endamage and disease tosore. For my brother which begat this child have done thee great injury when he married the common woman against thy will and commandment, therefore me seemeth that thou art out of thy right mind. Then answered the father and said. Because thy brother is reconciled thou art envious to me, and also unkind to thy noun brother, willing to put him from my fellowship for evermore, and soothly no unkind man shall have mine heritage except he be reconciled. But yet thou never reconciledst to him of his unkindness, for thou mightest have reconciled him, but thou wouldest not, therefore of mine heritage gettest thou no part. The Moral. The Father of the two brethren betokeneth the Feather of Heaven. And his two sons betokeneth the nature of Angels and the nature of man. For man was married to a common woman or harlot when he eat of the Apple against the commandment of God, wherefore he was exilled by the father of heaven and put from the Joys of Paradise. The son of the common woman betokeneth mankind. This knight's son that is to say A ●am, lived in great misery, for after his sin he was put from joy into this wretched valley of tears and weeping, according to this Scripture, In suodore vultus, etc. In the sweat of thy brow thou shalt eat thy bread. But after by the passion of Christ he was reconciled. But the other Son that betokeneth the devil was ever unkind, and grudged daily against our reconciling, saying that by sin we ought not to come unto the heritage of Heaven. Unto the which bring us our Lord Jesus Christ. Amen. The Argument. ¶ we ought in every vocation and calling to behave ourselves justly and to use the poor man with equity, we must not injury the rich man. The mighty men are to be honoured and not defrauded of their dignity & estate being men of cinceare life: they that did contrary to the meaning of dutiful behoof herein are worthy of everlasting death. The 38. History. SOmetime there dwelled in Rome a mighty Emperor named Donate, which did let make three Images of the which one held out his hand strait unto the people and had on his finger a ring of Gold. The second Image had a beard of gold. And the third had a mantel of Purple, commanding upon pain of death that no man should bear these Images of the ring, the beard, nor the mantel. It befell afterward upon a time that one Dyonise tyrant, came into the temple and took away the ring from the first Image, the beard from the second, and the mantel from the third. And when he had thus done, he was forthwith accused unto the Emperor and brought before him, and straightly examined of that trespass, why he despoiled the Images against the emperors commandment. Than answered Dionise and said as followeth. My Lord it is lawful to answer for me, when I entered into the Temple, the first Image held forth his hand strait to me, as who would say, I give thee this ring, and therefore I took the ring at the gift of the Image, being loath to refuse his gentle offer. And when I law the second Image having a beard, I thought thus with in myself. I knew sometime the father of this Image which had no beard, and now his son hath a beard which is against reason, the son to have a beard and the father none, and therefore I took from him his beard, that he should be like his father. After that when I saw the third Image clothed in a mantel of Gold, I thought that a mantel of gold was not behovable to him in winter, for gold is naturally cold, which might be cause of his death, and therefore I took it from him because it was to cold in winter, & to hot in summer. When Dionise had excused him by these reasons, the Emperor answered and said. Thou hast answered wickedly for thyself, what should cause thee rather than any other man to despoil these Images, for as much as I commanded that no man should take any thing away from them, & thine own mouth hath condemned thee. Anon the Emperor called to him one of his Squires, and charged him to smite of his head, and so it was done. The Moral. This Emperor betokeneth Almighty God the Father of Heaven. The three Images betokeneth the poor men, the rich men, and the mighty men of this world. The tyrant Dionise, betokeneth all officers in every estate lewdly behaving themselves, which take away from poor men the ring of their fingers, and say thus. I may take that is given me. But when the poor man hath aught to do, he must needs put forth his hand to give whether he will or no, if he shall speed. They take also the beard from the rich man an say thus. This man is richer than his father was, therefore take we his liveloode from him and make him like his forefather. They take also the mantel of ●olde from the mighty men, when they see any man of honour & of good ●●●ing, w●ling to correct such misdooms, then say they, this man is to cold for he inclineth nothing to our opinions, and also he is to hot of power in working against us, therefore go we and take from him the mantle of might, and so they accuse him and put him out of office. But certainly all such men stand in peril of everlasting death. From the which save us he that shed his precious blood for us. The Argument. ¶ Man aught to nourish Christ in his heart by faith and fruits of good life The reward of such as have care upon the conservation of Christ & his institutions, we must watch lest we enter into temptation, these things concidered; we shall then by gods gracious good providence, attain unto the reward of his heavenly and everlasting bliss. The 39 History. THere dwelled sometime in Rome a mighty Emperor named Euas, which had a fair young Lady to his wife, upon whom he had begotten a fair son. When the states of the empire heard this, they came unto the Emperor & besought him to have the keeping of his son. Immediately the Emperor sent a Herould throughout the city, proclaiming that in whose house were first found fire and water, the good man of that house should have his son in keeping, and to nourish. And than the emperor made a proclamation, that who so ever had his son to keep, should nourish him cleanly, & feed him with wholesome meats and drinckes. And when the child came to age, than should the keeper be promoted to great honour, wherefore many men let make ready fire and water, in hope to have the child. But on the night when every man was a sleep, there came a tyrant named Sulapius, that quenched the fire and threw out the water. Nevertheless among all other there was a man named jonathas, that laboured so diligently that he kept both day and night fire and water. In a morning early the Herald at the emperors commandment went through the City and sought in every house for Fire and Water, but he could find none till he came to jonathas house, where as he found both Fire and Water ready, wherefore he was brought beefore the Emperor, and delivered him his son according to his proclamation. When jonathas had the emperors son, he led him home unto his house. And soon after he sent for masons and carpenters, & let make a strong chamber of lime and stone. And when the chamber was made, he sent for painters and let paint on the wall within the chamber x. Images, with this posy painted above their heads. Who so defileth these Images, shall die a cruel death. And than he let draw on the door agallous, & figure of a man hanging thereupon, with this posy painted above his head. So shall he be served that noursheth the emperors son amiss. Also he let make a chair of gold, & himself sitting therein, crowned with a crown of gold, with this superscription above his head. Who so nourisheth the emperors son cleanly, thus shall he be honoured. When this was done, often times as he was a sleep he was greatly tempted to defile these ten excellent Images, but anon he read the superscription above their heads, & than all the temptations ceased. And when the emperors son was evil kept, than went he to the gallows and read that posy which was written above his own head, and for dread thereof kept the child better, and was diligent to give attendance on him. And when he beheld the chair and himself sitting therein crowned with a crown of gold, he was right joyful, thinking to have a good reward for keeking of the emperors son. When the Emperor heard of his diligent demeanour about his son, he sent for him and for his son, thanking him for his well keeping and nourishing of him, and after promoted him to great honour and worship. The Moral. This Emperor betokeneth the father of heaven. The Empress betokeneth the blessed virgin Mary. The emperors son betokeneth our Lord Jesus Christ. The Herald that was sent throughout the City betokeneth saint john Baptist, which was sent before our Lord, to prepare the way for him, according to holy scripture. Ecce mitto Angelum, etc. Lo I send mine angel before me etc. The states that desired the emperors son to nourish beetoken the patriarchs and Prophets, which desired greatly to nourish our Lord Jesus Christ, and also to see him, but they might not see him ne nourish him, for fire and water which should have been cause of their sight, was not with them perfectly. The fire betokeneth the holy Ghost, which had not yet appeared in them, for they were not washed with the water of Baptism. Also ye may understand by the fire perfect charity, and by the water true contrition, which too now a days faileth in many men, and therefore they may not have the little child Jesus in their hearts. jonathas that watched so diligently betokeneth every good Christian man, which studieth ever to watch in well doing, yielding to GOD for sins the fire of charitable repentance, & the water of contrition. But oftentimes the tyrant which betokeneth the devil, putteth out the fire of charity from out of men's hearts and casteth out the water of contrition, so that they may not nourish the little child Jesus. Therefore let us watch as lonathas did, that w●e enter not into temptation. And call we unto us Masons, that is to say, discrete Preachers, which can make in our hearts a chamber of stone, that is to say, a sure Faith and hope. Than call we to us Painters, that is to say, ministers of God's word, which can paint in our hearts ten Images, that is to say, the x. commandments, which if thou keep and observe daily, without doubt thou shalt be honoured in heaven. And if thou keep well the emperors son, thou shalt sit in a chair of Gold, crowned with a crown of Gold. And if that thou nourish him not well, without doubt thou shalt be in danger of torment in hell. From the which preserve us our blessed Saviour Jesus. Amen. The Argument. ¶ The soul of man espoused unto Christ the flesh procureth the same to sin. The Christian soul by faith withstan death temptation. The redemption of mankind from sin & death. The deceits of unthankful hearts. The spirit healeth the defects of the flesh, after a pure repentance followeth perpetual joy and felicity, both of soul and body. The 40. History. IN Rome dwelled sometime a mighty Emperor named Menaly, which had wedded the kings daughter of Hungary, a fair Lady and a gracious in all her works, and specially she was merciful. On a time as the Emperor lay in his bed, he be thought him that he would go● visit●e the holy land. And on the morrow he called to him the Emprisse his wife and his own only brother, and thus he said. Dear Lady I may not ne I will not hide from you the privities of my heart, I purpose to visit the holy land, wherefore I ordain thee principally to be Lady & governor over all mine Empire and all my people. And under thee I ordain here my brother to be thy steward for to provide all things that may be profitable to mine Empire and to my people. Then said the Emprisse. Sith it will none otherwise be but the needs ye will go to visit the City jerusalem, I shall be in your absence as true as any turtle that hath lost her mate, for as I beeléeve, ye shall not escape thence with your life. The Emperor anon comforted her with fair words and kissed her, and after that took his leave of her and of all other, and so went forth unto the city of jerusalem. And anon after that the Emperor was gone, his brother became so proud, that he oppressed poor men & rob rich men, and yet did he worse than this, for daily he stirred the Emprisse to commit sin with him. But ever she answered again as an holy and devout woman, & said. I will quod she, never consent to you ne to none other, as long as my Lord liveth. Nevertheless this knight would not leave with this answer, but ever when he found her alone he made his complaint to her, and stirred her by all the ways that he could to sin with him. When this Lady saw that he would not cease for no answer ne would not amend himself, when she saw her time she called to her three or four of the worthiest men of the Empire and said to them thus. It is not unknown to you that my Lord the Emperor ordained me principal governor of this Empire, & also he ordained his brother to be steward under me, and that he should do nothing without my counsel, but he doth all the contrary, for he oppresseth greatly poor men, and likewise robbeth the rich men, and yet he would do worse than this, if he might have his intent, wherefore I command you in my Lord's name that you bind him fast and cast him in prison. Than said they, soothly he hath done many evil deeds sith our Lord themperor w●nt, therefore we be ready to obey your commandment, but in this matter ye must answer for us to our Lord the Emperor. Than said she, dread ye not, if my Lord knew what he hath done as well as I, he would put him to the foulest death that could be thought. Immediately these men set hand on him and bound him fast with iron chains, and put him fast in prison, where as he lay long time a●ter, till at the last if fortuned there came tidings that the Emperor was coming home, and had obtained great worship and victory. When his brother heard of his coming, he said: Would to God my brother might find me in prison, for than would he inquire the cause of mine enprisonment of the Emprisse, & she will tell him all the troth, and how I procured her to commit sin, & so for her I shall have no favour of my Brother, but lose my life, this know I well, therefore it shall not be so. Then sent he a messenger unto the Emprissee, praying her for Christ's passion that she would vouchsafe to come unto the prison door, that he might speak a word or two with her. The Emprisse came to him, and inquired of him what he would have. He answered and said. O lady have mercy upon me, for if the Emperor my brother find me in this prison, then shall I die without any remedy. Then said the Emprisse, if I might konws that thou wouldst be a good man and leave thy folly, thou shouldest have grace. Then did he promise her assuredly to be true and to amend all his trespass. When he had thus promised, the Emprisse delivered him anon, and made him to be bathed and shaven, and appareled him worshipfully according to his estate, and then she said unto him thus. Now good brother take thy steed and come with me, that we may meet my Lord. He answered and said, Lady I am ready to fulfil your will & commandment in all things. And than the Empress took him with her and many other knights, and so rod forth to mee● with the Emperor, and as they road together by the way, they saw where a great hart ran afore them, wherefore every man with such hounds as they had chased him on horse back, so that with the Empress was left no creature, save only the emperors brother, which seeing that no man was there but they two, thus he said unto the Empress. Lo Lady, here beside is a privy forest, and long it is agone that I spoke to thee of Love, come now and consent unto me that I may lie with thee. Then said the Empress a fool what may this be, yesterday I delivered thee out of prison upon thy promise, in hope of amendment, and now thou art returned to thy folly again, wherefore I say now to thee as I have said before, there shall no man do such thing with me save only my Lord the Emperor, which ought of very duty so for ●● do. Then said ●ee, if thou wilt not consent to me, I shall hang thee here upon a tree in this Forest, where no man shall find thee & so shalt thou die an evil death. The Empress answered meekly and said. Though thou smite of my head and put me to death with all manner of torment, thou shalt never have me to consent to such sin. When he heard this, he unciothed her all save her smock, and hanged her up by the hair upon a tree, & tied her steed beside her, and so road forth to his fellows, and told them that a great host of men met him, and took the Empress away from him. And when he had told them this they made all great sorrow. It befell on the third day after there came an Earl to hunt in that Forest, and as he road beating the barks, there started a Fox, whom his hounds followed fast till they came near the tree where the Empress hanged. And when the dogs felt the savour of her, they left the fox and ran toward the Tree as fast as they could. The Earl seeing this wondered greatly and spurred his horse and followed them till he came where as the Empress hanged. When the Earl ●aw her thus hanging, he marveled greatly, for as much as she was right fair and gracious to behold, wherefore he said unto her in this manner wise. O woman who art thou, and of what country, and wherefore hangest thou here in this manner wise. The Emprisse that was not yet fully dead, but in point ready to die answered and said, I am quod she a strange woman, and I am come out from far country, but how I came hither God knoweth. Than answered the Earl and said. Whose horse is this that standeth by thee bound to this tree. Than answered the lady and said, that it was hers. When the earl heard this, he knew well that she was a gentle woman, and came of noble lineage, wherefore he was the rather moved with pity, & said unto her. O fair lady thou se●est of gentle blood, & therefore I purpose to deliver thee from this mischief, if thou wilt promise to go with me & nourish my fair young daughter, & teach her at home in my castle, for I have no child but only her, & if thou keep her well thou shal● have a good reward for thy labour. Than said she. As far forth as I can or may, I shall fulfil thine intent. And when she had thus promised him he took her down of the tree, and led her home to his castle, and gave her the keeping of his daughter that he loved so much, and she was cherished so well that she lay every night in the earls chamber, and his daughter with her, and in his chamber every night there brent a lamp, the which hanged between the Empress bed and the earls bed. This lady béehaved her so gently, that she was beloved of every creature. There was that time in the earls court a steward, which much loved this Emprisse exceedingly above all things, and oftentimes spoke to her of his love. But she answered him again and said. Know ye dear friend for certainty, that I have made a solemn vow to God, that I shall never love any man in such manner wise but only him whom I am greatly beholden to love, by god's commandment. Than said the Steward, Thou wilt not than consent unto me. My Lord quoth sh●, what needeth thee any more to ask such thing, the vow that I have made, truly I shall keep & hold by the grace of god. And when the steward heard this, he went his way in great wrath and anger, thinking within himself, if I may I shall be revenged on thee. It befell upon a night within short time after that the Earls chamber door was forgotten and left unshet, which the steward had anon perceived. And when they were all a sleep, he went and espied by the light of the lamp where the Emprisse and the young Maiden lay together, and with that he drew out his Knife and cut the throat of the Earl's daughter, & put the bloody knife into the Emprisse hand she being a sleep and nothing knowing thereof, to the intent that when the Earl awaked he should see the knife in her hand, and that he should think that she had cut his daughter's throat, wherefore she should be put to a shameful death, for this mischievous deed. And when this damosel was thus slain, and the bloody knife in the Emprisse hand, the countess awaked out of her sleep and saw by the light of the Lamp the bloody knife in the Emprisse hand, wherefore she was almost out of her wits, and said to the Earl, O my Lord, behold in yonder Lady's hand a wonderful thing. Anon the Earl awaked and beheld on the Emprisse bed and saw the bloody knife as the countisse had said, wherefore he was greatly moved, and cried to her and said. Awake woman out of thy sleep, what thing is this that I see in thy hand. Anon the Emprisse through his cry awaked out of her sleep, and in her waking the knife fell out of her hand, and with that she looked by her & found the Earl's daughter dead by her side & all the bed be sprent with blood, wherefore with an huge voice she cried and said. Alas alas and wellaway, my lords daghter is slain Than cried the countisse unto the Earl with á piteous voice & said. A my lord, let the devilish woman be put to the most foul death that can be thought, which thus hath slain our only child. And when the countisse had said thus to the Earl, she said to the Emprisse in this wise. The high God knoweth that thou mischievous woman hast slain my daughter with thine own hands, for I saw the bloody knife in thy hand, & therefore thou shalt die a foul death. Than said the Earl in this wise. O thou woman, were it not that I dread God greatly, I should cleave thy body with my sword in two parts, for I delivered thee from hanging, & now thou hast slain my daughter, nevertheless for me thou shalt have no harm, therefore go thy way out of this city without any delay, for if I do find thee here this day, thou shalt die a most evil death. Than arose this woeful Emprisse and did on her clothes, & after leapt on her palsry and road toward the east alone without any safe conduct. And as she road thus mourning by the way she espied on the left side of the way a pair of gallows and seven officers leading a man to the gallows to be hanged, wherefore she was moved with great pity, and smote her horse with the spurs & road to them praying them that she might redeem that misdoer, if he might be saved from death for any meed. Than said they, Lady it pleaseth us well that thou redeem him. Anon the Emprisse accorded with them and paid his ransom, and than he was delivered. Thus said she to him. Now dear friend be true till thou die, sith I have delivered thee from death. On my soul quoth he, I promise you ever to be true. And when he had thus said, he followed the Lady still till they came nigh a city, and than said the Emprisse to him. Good friend quoth she, go forth thy way afore me out of the City, and take up for us an honest lodging, for there I purpose to rest a whil●▪ This man went forth as she commaun●●●● took up for her a good lodging and an honest, whereas she abode long tyme. When the men of the City perceined her beauty, they wondered greatly, wherefore many of them craved of her unlawful love, but all was in vain, they might not speed in any wise. It fortuned after on a day that there came a Ship full of merchandise, and arrived in the haven of that City. When the Ladies heard this, she said unto her servant. Go to the ship and see if there be any clothe for mine use. Her servant went forth to the ship, whereas he found many precious clothes, wherefore he prayed the master of the ship thathée would come into the City and speak with this Lady. The master granted him and so he came home to his lady before and warned her of the coming of the master o● the ship. Anon after the master of the ship came and saluted the Lady worthily. And the lady received him according to his degree, praying him that she might have for her money such cloth as might b● profitable for her wearing. Anon he granted that she should have, and soon they were agreed, wherefore the servant went emmediately again with the Master of the Ship. And when they were both within the Ship board, the Master said to the Lady's servant. My dear friend to thee I would open my counsel, if I might trust in thee, & help me, thou shalt have of me a great reward. Then answered he and said. I shall (quoth he) be sworn unto thee on the holy Evangelist, that I shall keep thy counsel and fulfil thine intent, as far forth as I can. Then said the Master of the ship, I love thy Lady more than I can tell thee, for her fairness is so great, that I would give for the love of her all the gold that I have, and if I may obtain the love of her through thy help, I shall give thee what so ever thou wilt desire of me. Then said the Lady's servant tell me by what means I may best speed. Then said the Master of the Ship. Go home to thy Lady again and tell her that I will not deliver to thee my cloth, except she come herself, but bring her to my Ship except the wind be good and able, for than I purpose to lead her away. Thy counsel is always good quoth the Lady's servant, therefore give me some reward, & I shall fulfil thine intent. And when he had received his reward he went again to his Lady and told her that by no means the Master of the ship would not deliver him the cloth but if she came herself. The Lady béeléeved her servant & went to the ship. And when she was within the ship board her servant abode without. When the Master saw that she was within the Ship, and the wind was good, he drew up the sail and sailed forth. When the Lady perceived this, thus she said to the master. O Master (quoth she) what treason is this that thou hast done to me. The Master answered and said. Madam certainly it is so that I must needs lie with thee, and afterward espouse thee. For sooth quoth she, I have made a vow that I shall never commit such sin but with him unto whom I am bound by right and by the law. Sooth quoth he, if ye will not grant me with your good will, I shall cast you out into the midst of the sea, & there shall ye die an evil death. If it be so quoth she, that I must needs consent or else die, than I pray thee to prepare a privy place in the end of the Ship, whereas I may fulfil thine intent or I die, but first I pray thee that I may say my prayers unto the father of heaven, that he may have mercy on me. The Master béeléeved her, wherefore he let ordain her a cabin in the end of the Ship whereunto she set her down on both her knees and made her prayers, saying on this wise. O thou my Lord GOD that haste kept me from my youth in cleanness, keep me now that I be not des●oured▪ so that I may serve thee ever with a clean heart and mind. When she had thus ended her orison, there arose suddenly a great tempest in the sea, so that the Ship all to braced, and all that were within perished save the lady that caught a Cable & saved herself, & the Master of the Ship an other, nevertheless she knew not of him, ne he of her, for they were driven to diverse coasts. This lady landed in her own Empire beeside a City where in she was worshipfully received, and she lived so holy a life, that GOD gave her grace and power to heal sick folk, of all manner of diseases, wherefore there came much people to her, both crooked, blind, and lame, and every man through the grace of God and her good demeanour, were healed, wherefore her name was known through diverse regions. Nevertheless, she was not known as Emprisse. In the same time the emperors brother (that had hanged her before by the heir) was smitten with a foul Lepry. The knight that slew the earls Daughter, and put the bloody knife in her hand, was blind, deaf, and had the palsy The thief that béetrayed her to the Master of the ship, was lame and full of the Cramp. And the Master of the ship distraught out of his wits. When the Emperor heard that so holy a woman was in such a City, he called his brother & said to him thus. Go we dear brother unto this holy woman that is dwelling in the City, that she may heal t●ée of thy lepry. Would to God (quoth he) that I were healed. Anon the Emperor with his brother went toward the City. And when the Citizens heard of his coming they received him Worshipfullye with procession. And then the Emperor inquired of the Citizens if any such holy woman were among them that could heal sick folk of their disease. The Citizens answered and said, that such a one was there. Then was the Empress called forth before the Emperor, but she muffled her face as well as she could, that the Emperor her husband should not know her, & when she had so done, she saluted him with great reverence, as it appertained to his estate. And he again in like wise, saying thus. O good Lady, if thou list of thy grace to heal my brother of his lepry, ask of me what thou wilt, and I shall grant it thee, for thy reward. When the Emprisse heard this, she looked about her and saw there the emperors Brother, a foul lepry, she saw there also the knight that slew the earls daughter blind and deaf. The thief that she saved from the gallows lame, and also the Master of the Ship distraught out of his wits, and all were come to her for to be healed of their sickness, but they knew not her: for all that they knew not her, she knew them well. Then said she unto the Emperor thus. My reverend Lord, though ye would give me all your Empire, I may not heal your Brother, nor none of these other, but if they knowledge openly what they have done. When the Emperor heard this, he turned him towards his Brother and said unto him. Brother, accknowledge openly thy sin before all these men, that thou mayst be healed of thy sickness. Then anon he began to tell how he had led his life, but he told not how he had hanged the Emprisse in the Forest by the hair of her Head, most dispightfully. When he had knowledged all that him list, the Empress replied and said. soothly my Lord, I would gladly lay unto him my medicine but I wots right well it is in vain, for he hath not made a full confession. The Emperor hearing this he turned toward his brother & said again in this wise. What evil sorrow or unhappy wretchedness is in thee, seest that not how that thou art a foul lepry, therefore knowledge thy sin truly that thou mayst be whole, or else avoid my company for evermore. A Lord quod he, I may not tell my life openly, but if I be first sure of thy grace. What hast thou trespassed against me quoth the Emperor. Than answered his brother and said. Mine offence against thee is grievous, and therefore I ask mercy. The Emperor thought not on the Emprisse for as much as he supposed she had been dead many years before, he commanded his brother to tell forth what he had offended him, & he should be forgiven. And when the Emperor had thus forgiven his brother, he began to tell openly how he had desired the Emprisse to comemitte adultery with him, and he had hanged her by the hair in the Forest, because she would not consent by any means to him. And when the Emperor heard this, he was almost beside himself, and in his rage he said thus. O thou most wretched creature, the vengeance of God is fallen upon thee, and were it not that I have pardoned thee thou shouldest die the most shameful death that could be thought. Then said the Knight that slew the earls Daughter. I wots not (quoth he) of what Lady ye mean, but I wot that my Lord found on a time such a Lady hanging by the hair in the Forrist, and brought her home to his Castle, and he took her his daughter to keep, & I provoked her as much as I could to sin with me, but she would in no wise consent to me, wherefore I sl●w the earls Daughter that lay with her, and when I had so done, I put the bloody Knife in the Lady's hand that the earl should think she had slain his daughter with her own hands, and than was she exiled thence but where she became I wots not. Than said the thief I wots not of what Lady ye mean, but well I wot that seven officers were leading me to the gallows and such a Lady came riding by and bought me of them, & than went I with her, and afterward I béetrayed her unto a master of a ship. Such a Lady (quoth the master of the ship) received I, and when we were in the midst of the sea, I would have lain with her, but she sat down to her prayers, and anon there arose such a tempest that the ship all to braced, and we were all drowned save she and I, but what afterward befell of her I wot not. Than cried the Emprisse with a loud voice and said. Sooth dear friends ye do now truly confess and declare the truth, wherefore I will now apply my medicine, and anon they received their health. When this lady the Emprisse had thus done, she opened her face to the Emperor and he forthwith knew her, and ran to her and embraced her in his arms, and kissed her oftentimes, and for joy he wept bitterly saying. Blessed be God, now have I found that I desired. And when he had thus said, he lead her home to his Pallayes with great joy, and alter when it pleased almighty GOD, they ended both their lives in peace. The Moral. This Emperor betokeneth our Lord Jesus Christ. The Emprisse betokeneth a holy soul. The emperors brother betokeneth the flesh, to whom our Lord hath given charge of this Emayre, but most principally to the soul. Nevertheless the wretched flesh oft provoketh the soul to sin. But the soul that loveth God above all things withstandeth that temptation, and calleth to her her ghostly power, that is to say, reason, will, understanding and conscience, and maketh them to enprison the flesh that is disobedient to the soul, in the prison of true repentance, unto the time he obey to reason in all thing. And thus in hope of mercy he sinneth again, to whom holy writ saith. Maladictus homo que peccat in spe. Cursed be that man that sinneth in hope. And at the last the soul inclineth to the flesh, & leteth him out of the prison of repentance, & washeth him from the filth of sin, and arrayeth him with good virtues, and maketh him leap on the palfrey of chartable humility, and so rideth forth to meet our Lord with the sacrifice of thanks giving. But alas, full oft the sinner trespasseth against holy scripture, wherefore the heart, that is to say, the lust of flesh and of sinners ariseth before him, & after runneth great hounds, that is to say, evil thoughts, & so long they chase, till the body and the soul be left alone, and than the flesh stirreth that noble Soul, being the Spouse of almighty God. But the pure and vndesiled soul that is so well beloved with God, will not forsake her Lord and consent to sin, wherefore the wretched flesh full oft despoi●eth her of all her clothing, that is to say, of all her virtues, & hangeth her up by the hair on an oak, that is to say, on lusts & delights, and there she hangeth till the good earl cometh, that is to say, a discreet preacher in the forest of this world, to preach and teach the word of god and taketh her down and leadeth her forth to the Church to nourish his daughter that is to say, to nourish consciens with fruitful faith. The earl had in his chamber a lamp, right so every discreet Preacher should have afore him the Lamp of holy Scripture, whereby he may see both the grievance and profit of the Soul in teaching of virtues, and putting away of vice. The steward that stirreth her to sin, is none else but pride of life, which is steward of this world, by whom many men be deceived. But when the soul that is so well beloved with Christ, will not consent unto the sin of pride, than taketh this evil steward the knife of covetise, wherewith he slayeth the earls daughter, that is to say, conscience, according to Scripture, saying: Gold & silver hath blinded the eyes of Judges, & hath ovethrowen wise men, so that equity & righteousness might not enter, but stood afar, & turned their backs. This Lady also redeemed a man from death, that is to say, from everlasting death, which he had deserved by deadly sin. Therefore do we as did this lady, smite we o●r▪ horse, that is to say, our flesh with the spurs of repentance, & so ride we forth in all haste, to save our neighbour from the sink of deadly sin, help him both bodily & ghostly as Saloman saith. Woe be to that man lying in deadly sin, that hath no man to lift him out thereof. Therefore awake thy neighbour and help him. For a brother that is helped of an other is like a sure city, and if he give no more but a cup of cold water to him in the way of help, he shall not lose his reward. But many now a days be very unkind, as was this thief, which falsely deceived his lady after that she had saved him from hanging. The master of the ship betokeneth the world, by whom many men be deceived. But nevertheless as oft as a man taketh on him voluntarily the charge of poverty, and obeyeth unto the commandments of God, and forsaketh the world, then breaketh the ship. For it is impossible to please God and man, and the world all at one tyme.. When this lady had espied the tempest of the sea▪ she went to a City: that ie to say, the soul, after the troubles of this world, went to the holy life, and than she healed all manner sick folk, that is to say, every man that is troubled in his soul, that is to say infect with divers sicknesses, that this Lady healeth through holy life. But the Soul might not be seen of Christ her husband, till she had knoweledged openly all her five wits. But when she had made a pure acknowledgement of her sin, than the Emperor our Lord God her husband knew her, and took her in his arms, and led her home to the palace of heaven. Unto the which almighty God bring us all for his sons sake. Amen. The Argument. ¶ Every supreme magistrate and other inferior, is to be honoured and reverenced. Every true Christian man ought to consider his duty herein, every false Christian perverteth the ways of the godly, the reward of such is hid up in hell, but the just shall inherit the blessed life everlasting. The 41. History. IN Rome dwelled sometime a mighty Emperor named Martin, which for entire affection kept with him his brother's son, whom men called Fulgencius. With this Martin dwelled also a knight that was steward of his Empire, and uncle unto the Emperor which envied this Fulgentius, studying day and night how he might bring the Emperor and this child at debate: wherefore the steward on a day went to the Emperor & said: My Lord quoth he, I that am your true servant am bound in duty to warn your highness, if I hear any thing that toucheth your honour, wherefore I have heard such things that I must needs utter it in secret to your Lordship between us two. Then said the Emperor: Good friend (quoth he) say on what thee list. My most dear Lord (quoth the steward) Fulgeneious your cos●n, and your nigh kinsman hath desamed you wonderfully and shamefully, throughout all your Empire, saying that your breath stinketh, and that it is death to him to serve you of your cup. Than the Emperor was grievously displeased, and almost belied himself for anger, & said to him thus: I pray thee my good friend tell me the very troth if that my breath so stinketh as he saith. My Lord (quoth the steward) ye may beeléeve me, I never perceived a sweeter breath in my days than yours is. Then said the Emperor, I pray thee good friend tell me how I may bring this thing to a good proof. The steward answered and said. My Lord (quoth he) ye shall right well understand the troth, for to morrow next when he serveth you of your cup, ye shall see that he will turn away his face from you, because of your breath, and this is the most certain proof that may be had of this thing. Forelooth quoth the Emperor, a truer proof can not be had of this thing. Wherefore anon when the steward heard this, he went strait to Fulgencious and took him a side, saying thus. Dear friend, thou art my kinsman, and also nephew unto my Lord the Emperor, therefore if thou wilt be thankful unto me, I will tell thee of the vice whereof my Lord the Emperor complaineth oft, and thinketh to put thee from him (except it be the rather amended) and that might be a great reproof to thee. Then said this Fulgencious. A good sir for his love that died upon the cross, tell me why my Lord is so sore moved with me, for I am ready to amend my default in all that I can or may, and for to be ruled by your good & discreet counsel. Thy breath quoth the steward stinketh so sore, that his drink doth him no good, so grievous is unto him thy stinking breath of thy Mouth. Then said Fulgentious unto the Steward. Truly, that perceived I never till now, but what think you of my breath. I pray you to tell me the very truth. Truly (quoth the steward,) it stinketh greatly and foul. And this Fulgentious béeléeved all that he said, and was right sorrowful in his mind, And prayed the Steward of his counsel and help in this woeful case. Than said the steward unto him, if that thou wilt do by my counsel, I shall bring this matter to a good conclusion, therefore do as I shall tell thee. I counsel thee for the best, and also warn thee, that when thou servest my Lord the Emperor of his cup, that thou that turn thy face away from him, so that he may not feel thy stinking breath, unto the time that thou hast provided thee of some remedy therefore. Then was Fulgentious right glad, and swear to him that he would do by his counsel. Not long after, it béefell that this young man Fulgentious served his Lord as he was wont to do, and therewith suddenly he turned his face from his Lord the Emperor, as the Steward had taught him. And when the Emperor perceived the avoiding of his head, he smote this young Fulgentious on the breast with his foot, and said to him thus. O thou lewd varlet, now see I well it is true that I have heard of thee, and therefore go thou anon out of my sight, that I may see thee no more in this place. And with that this young Fulgencious wept full sore, & avoided the place, and went out of his sight. And when this was so done, the Emperor called unto him his Steward and said. How may I rid this varlet from the world, that thus hath defamed me? My most dear Lord quoth the steward, right well you shall have your intent. For here beside, within these three miles ye have brickmakers, which daily make great fires for to burn brick, & also they make lime, therefore my Lord send to them this night, & charge them upon pain of death, that whosoever cometh to them first on the morrow, saying to them thus: My Lord commandeth you to fulfil his will, that they take him and cast him into the Forncis with the stones, and this night command you this Fulgentious that he go early in the morning to your workmen, and that he ask them whether they have fulfilled your will which they were commanded, or not, and then shall they according to your commandment, cast him in the Fire, and thus shall he die an evil death. Surely quoth the Emperor, thy counsel is good, therefore call to me that varlet Fulgentious. And when this young man was come to the emperors presence, he said to him thus: I charge thee upon pain of death, that thou rise early in the morning & go to the brenners of lime & brick, and that thou be with them early before the sun rise three miles from this house, and charge them in my behalf that they fulfil my commandment, or else they shall die a most shameful death. Then spoke this Fulgentious. My Lord, if God send me my life, I shall fulfil your will, were it that I should go to the world's end. When Fulgentious had this charge, he could not sleep for thought, but that he must arise early for to fulfil his Lord's commandment. The Emperor about midnight sent a messenger on horseback unto his brick makers, commanding them upon pain of death, that who so ever came to them first in the morning saying unto them, the emperors commandment, (which is before rehearsed) that they should take and bind him and cast him into the fire, & burn him to the bare bones. The Bryck makers answered and said, it should be done. And then the messenger returned home again incontinent, and told the Emperor that his commandment should be diligently fulfilled. Early in the morning following, Fulgentious arose & prepared him towards his way, & as he went, he heard a bell ring to service, wherefore he went to that Church for to hear Service, and after the end of service he fell a sleep, and there he slept a long while, so that the priest ne none other might a wake him. The steward desiring inwardly to hear of his death as he did hope, about one of the clock he went unto the workmen, and said unto them thus, Sirs quoth he, have ye done the emperors commandment or no. The Brickmakers answered him again and said. Nay surely we have not yet done his commandment, but anon it shall be done, & with that they laid hands on him. Then cried the steward with an high voice, and said. Good sirs save my Life, for the Emperor commanded that Fulgentious should be put to death. Then said they, the messenger told not us so, but he bade us that whosoever came first to us in the morning, saying as ye before rehearsed, that we should take him and cast him into the Furnace & bourn him to ashes. And with that word they threw him into the fire. And when he was bourned, Fulgentious came to them, and said. Good sirs have you done my Lord's commandment, yea, sooth said they, and therefore go● ye again to the Emperor and tell him so. Then said Fulgentious. For Christ's love tell me that commandment. We had in commandment said they upon pain of death, that who so ever came to us first in the morning, and said like as thou hast said, that we should take him and cast him into the Furnace. But before thee, came the Steward, and therefore have we fulfilled on him the emperors commaundoment, and now is he bourned to the bare bones. And when Fulgentious heard this, he thanked God that he had so preserved him from death, wherefore he took his leave of the workmen and went again to the Palace. When the Emperor perceived him, he was almost distracted of his wits for anger, and thus he said: Hast thou been with the Bryckmaker and fulfilled my commandment? Sooth my gracious Lord I have been there, but or I came there, your commandment was fulfilled. How may that be true, quoth the Emperor? Forsooth said Fulgencious, the steward came to them afore me, and said that I should have said: and when they heard that, they took him and threw him into the forneis, and if I had comen any rather, so would they have done to me, and therefore I thank God that hath preserved me from death. Then said the Emperor, tell me the truth of such questions as I shall demand of thee. Then said Fulgentious unto the Emperor. As I béeleve you never sound in me any falsehood, and therefore I wondered greatly why ye had ordained such a death for me, for well ye know that I am your own brother's son. Then said the Emperor to Fulgentious: It is no wonder, for that death I ordained to thee through counsel of the steward, because thou didst defame me throughout all my Empire, saying, that my breath did stink so grievously, that it was death to thee, and in token hereof, thou turnedst away thy face when thou servedst me of my cup, and that saw I with mine eyes, and for this cause I ordained for thee such a death, and yet thou shalt die except I hear a better excuse. Then answered Fulgentious and said, A my most dear Lord, if it might please your highness for to hear me, I shall show you a subtle and a deceitful imagination. Say on quoth the Emperor. The steward (quoth Fulgencious) that now is dead, came to me and said, that ye told him that my breath did stink, and there upon he counseled me that when I served you of your cup I should then turn away my face, I take God to witness I lie not. When the Emperor heard this, he believed him & said. O my nephew, now I see through the right wise judgement of God the steward is brent, and his own wickedness and envy is fallen on him self, for he ordained this malice against thee, and therefore thou art much bound to almighty God that hath preserved thee from death. The Moral. Dear friends this Emperor béetokeneth every supreme magistrate and other inferiors. And Fulgentious his nephew béetokeneth every true christian man, which should duly & truly serve them with faithful homage and dutiful loyalty, like as Fulgentious served the Emperor of his cup, wherefore ye shall be greatly loved of God. This steward betokeneth every false Christian man, as Cain, which oftentimes turneth the hearts of right wise men from God, saying, that his breath stinketh, that is to say, that the life of the magistrate is not acceptable to GOD nor man, which is against this Scripture, saying thus, Nolite judicare. etc. That is to say, judge not, and ye shall not be judged. But oftentimes such malicious peole accuseth righteous men, wherefore they shall be cast into the everlasting fire of hell, where is wailing, weeping, and misery without charity. And rightwise shall ascend to everlasting life. Unto the which bring us our Lord Jesus Christ. Amen. The Argument. ¶ Tyrant's and ungodly persons walk without knowledge of the truth, till they come to the Church of God, the wicked persecute the godly. But they are preserved by the mighty providence of god, so we ought not to sleep in sin. A figurative speech of three several meanings, videlicet, Take, Yield, and Flee, the signification thereof. The 42. History. THere dwelled sometime in Rome a mighty Emperor named Delphinus, which had no children save only one daughter, which was a fair creature and well-beloved of her father. As this Emperor walked on a day on hunting in the Forest, suddenly he road out of his way, and lost his men, wherefore he was greatly discomforted, for he witted not whether he road, ne in what place he was, till at the last when he had ridden thus all the day alone, in the evening he saw a house, and thither he road a great pace, & knocked at the gate. Immediately the good man of the house heard him and asked the cause of his knocking, and what he would have. Dear friend quoth the Emperor, lo it is night as ye may see, therefore I desire you of lodging for the love of God. When he had thus said, the goodman of the house unware that he was the Emperor, answered thus and said Good friend quoth he, I am the emperors Foster, and have plenty of venison and other victuals for you. When the Emperor heard this, he was right glad in his mind, nevertheless he told him not that he was the Emperor. And the Foster opened the gate, and received him as worshipfully as he could, and set him to his supper, and served him honestly. And when he had supped, the Foster brought him to his chamber, and when time was he went to bed. In the same night it befell that the Foster's wife was travailing of child in another chamber fast by, and was delivered that same night of a fair son. And as the Emperor lay in his bed sleeping, him seemed he heard a voice saying to him thrice, these words. Take, take, take. And with that he awoke, & marveled greatly what it might be, saying to himself thus: A voice biddeth me take, take, what shall I take? And immedately he fell a sleep again, and the second time, he heard a voice, saying unto him these words. Yield, yield, yield. And with that he wakened again, and wondered greatly, saying unto himself. What may this signify? First I heard a voice that said, take take, and nothing I received. And right now I heard another voice that said, yield, yield, yield, what should I yield. And as he lay thus thinking to him self he fell a sleep again. And when he heard the third voice, saying these words thrice, flee, flee, flee, for this night is a child borne that after thy decease, shall be Emperor. When the Emperor heard this, he wakened & wondered greatly what it might be. In the morning carely solowing, the emperor arose, & called to him the foster and said. Dear friend, I pray thee that thou w●lt tell me if any child be borne this night to thy knowledge. My wife quoth the Foster, this night is delivered of a fair son. I pray thee said the Emperor show me thy son. When the Emperor had seen the child, he saw a mark in the child's visage, whereby he might know him an other time, and than he said to the Foster thus, Dear friend, knowest thou who I am, nay southly quoth the Foster, for I saw you never before this time, as far as I am remembered, nevertheless it seemeth that ye be a gentleman. Than answered the Emperor and said, I am quod he the Emperor your Lord, whom ye have lodged this night, wherefore right heartily I thank you. This hearing, the foster fell down upon both his knees at his feet, & besought him of mercy, if that he had offended his hightnesse in any thing, praying him of forgiveness. Then answered the Emperor and said, be thou nothing afraid, for I thank thee heartily of thy good cheer, and thy son that was borne to night I will have for to nourish and bring up in my court, and to morrow I shall send for him. O my gracious Lord quoth the foster it is not agreeable that such a noble Emperor should nourish the child of his subject and servant, nevertheless your will be fulfilled, for when your messengers come I shall deliver them my son. When this was said, the Emperor took his leave and road home toward his palace. And when he was come home, he called unto him such servants as he trusted best, and said to them thus. Go ye, quoth he, unto my Foster, with whom I was lodged this night in the forest, and receive of him his son, of which his wife was delivered this night, and upon pain of death I command you that ye destroy him by the way, and cast his flesh to the dogs, but bring with you the heart to me. And except ye fulfil my commandment, ye shall die the most foulest death that can be thought. Anon his servants went to the forest, and received the Foster's son and brought him with them, and when they were come near unto the palace, one of them said. How shall we do, that we may fulfil our Lord's commandment in destroying of this child. Some answered and said, that the child should be slain, and some would have saved his life, & while they strove thus among themselves, one of them that was most merciful said unto the other. O my good friends, hear my counsel, and ye shall not forethink it. If ye murder this innocent child, we shall greatly offend almighty god, and therefore here be young Pigs, kill we one of them, & then may we take with us his heart, and present it unto the Emperor saying, that it is the heart of the Child's blood. Then said they, thy counsel is good, but what shall we do with the Child. Good friends (quoth he) let us wrap him in some clothes, and late him in some hollow tree, for peradventure God will help him & save his life. And when he had thus said, they did gladly after his counsel in all things, and killed the Pig, and went their way and carried home with them the pigs heart to the Emperor, saying unto him thus: Lo, gracious Lord, we have destroyed the Child as ye commanded us, and with that they showed him the pigs heart. The Emperor supposing that it had been the Child's heart, took it and cast it into the fire, despitefully saying. Lo, that is the heart of him which should have been Emperor after me. Lo, what it is to beeléeve in dreams & visions, which be nought else but fantasies and vain things. The second day after that the child was put into the hollow tree, there came an earl for to hunt in the forest, and as his hounds chased an heart, they came to this hollow tree where the Child lay, and when they felt the savour of the Child, they would go no farther. The Earl seeing this, marveled greatly why his hounds abode there, and smote his horse with his spures and road a great pace till he came to them. And when he came unto the tree wherein the Child was laid, he looked in at an hole & saw there the child lying, and then was he right glad, & took up the Child in his arms full lovingly, and bore him home unto his Castle, saying unto the Countess his wise. Lo, my dear wise, this day by fortune I have found a very fair Child in an hollow tree as I hunted in the forest, whereof I am right glad. And because that I never begat son daughter on thee, ne thou never yet conceived a child, therefore I exhort thee that thou wilt feign they self travailing with child, and say that thou hast borne this child. The Countess fulfilled right gladly the earls will and desire, and said. My most dear Lord, your will in this thing shall be done. Not long after this, news went throughout all the country, that the countess was delivered of a fair Son, wherefore every man rejoiced much. The Child began to grow and was right well beloved of every man, & most specially of the earl and of the Countess. It befell after, when the Child was xv. years of age, the Emperor made a solemn feast unto all the Lords of his Empire, unto the which feast this earl was called, and at the day assigned he came and brought his Child with him which was at the time a fair young squire, and ●aruer at the board before the Earl. The Emperor greatly béeheld him, and espied the token in his forehead which he had seen before in the Foster's house, wherefore he was greatly moved, and vexed within himself and said unto the Earl in this wise. Whose Son is this, certes said the Earl, he is my son. Than said the Emperor. By the saith and troth that thou owest unto me, tell me the troth. The earl seeing that he might not excuse himself by no manner wise, but that néeeds he must tell him the troth, than told he him altogether, how he had found him in the forest in an hollow tree. This hearing, the Emperor was almost distract of his wits for anger, & called unto him his servants, which he had sent before to destroy the Child. And when they came before him, he made them to swore upon a book that they should tell him the troth what they had done with the Child. Gracious Lord said they, we yield us unto your grace & goodness, for without doubt pity so moved us, that we might not destroy him, and then we put him in an hollow tree, but what afterward befell of him, certainly we know not, and in his stead we killed a Pig and brought you the heart thereof. When the Emperor had heard the very truth of this matter, he said unto the earl. This young man quoth he, shall abide here by me, the earl immediately granted, though it was greatly against his will. And when the feast was ended, every man took his leave of the Emperor, & went whereas they list. And at that time it fortuned that the Emprisse and her daughter sojourned in a great country, far fro thence by the commandment of the Emperor. It befell not long after the Emperor called unto him that young Squire and said, it béehoveth thee (quoth he) to ride unto the Emprisse my wife with my letters. I am ready at your commandment my Lord, said he, to fulfil your desire. Immediately the Emperor let write letters, whereof his intent was this. That the Emprisse should take the bearer of these letters, and let him be drawn at the horse tail, and after that she should let him be hanged till he were dead, and that upon pain of death. When the letters were all made & sealed, than the Emperor took them unto the young squire, commanding him to speed him on his journey. And strait way the young Squire received the gladly, and put them ●ure in his boar, & road forth on his journey. When he had ridden three or four days on his journey, in an evening he came unto a Castle where as dwelled a knight, and gently desired him of a night's lodging. The knight seeing and beholding the good favour of this young squire, granted him lodging, and made him good cheer and well to far, and afterward brought him unto his chamber, & when he was there, he went to bed: And immediately fell on sleep, for he was full weary of his ●ourney, and forgot his box with the Letters lying openly in his chamber. When the knight saw the boar, he opened it, and sound the letters sealed with the emperors sign manuel, & was greatly tempted to open them, & at the last, he opened them full subtilely, and than he red how the Empress upon pain of death should put the bearer of them to death, and then he was right sorrowful, and said within himself, Alas (quoth he,) it is great pity to destroy such a fair young man, & therefore if I may, it shall not be so. And immediately after, the knight razed out that writing, and wrote in the same paper a letter, saying these words. Upon pain of death I command thee that thou take the young Squire bearer of these letters, and let him be wedded without any delay unto my daughter and yours, with all the honour and solemnity that can be thought, and when they be married that ye take him as your own son, and that he keep my room till I come unto you myself. When the knight had thus written, he closed the letters subtilely and put them into the boar again. Early in the morning the young Squire arose and very hastily made him ready, and took his leave of the knight, & road forth on his journey, and the third day after, he came unto the Emprisse, and saluted her right worshipfully in the Emperors beehalfe, and took her the letters. And when the Empress had red them, anon she sent forth her messengers through the country, commanding the states and gentlemen to come unto her daughter's wedding, at a certain day assigned. When the day was come, thither came many great Lords and Ladies, and anon, this young Squire espoused the emperors Daughter, with great honour and worship, according to the tenor of the letters, & was right well beloved and most honoured among the people. Not long after it befell, that the Emperor came into that Country, and when the Empress heard of her Lords coming, she took with her, her son in law, with much other people, and went towards the Emperor, for to welcome him. When the Emperor saw this young Squire leading the Emprisse his wife, he was greatly moved within himself and said. O thou cursed Woman, because thou hast not fulfilled my commandment, thou shalt die an evil death. A my dear Lord (quoth she,) all that ye commanded me to do I have fulfiled. Nay cursed woman said the Emperor, it is not so, for I wrote to thee that thou shouldest put him to death, and now I see him alive. My Lord quoth the Emprisse, saveing your grace, you wrote to me that I should give him your dauhter to wife, and that on pain of death, in witness whereof lo hear your letters with your own seal manuel. When the Emperor heard, this, he wondered greatly and said. Is he espoused then to my daughter. Yea sooth said the Empress, long ago with much solemnity and great worship, and as I perceive your Daughter is with child. Than said the Emperor. O thou lord Jesus Christ it is great folly to strive against thy ordinance, therefore sith it is so, thy will must needs be fulfilled. And with that he took his son in law it his arms and kissed him, which after his death was Emperor, and ended his life in rest and peace. The Moral. ¶ This emperor maybetoken Herod, or else every tyrant which walked alone without truth, till he came to the fosters house, that is to say, the Church which is the house of God. This Herode would have slain this child Jesus, wherefore he sent messengers to seek him, according to the scripture of saint Matthew, telling how he commanded the three kings to seek him, and bring him tidings again where he was, that he might come and worship him also, but this said he not for love, but for deceit. The Foster betokeneth joseph our Lady's husband which kept him. But when the messengers came, that is to say, when the three kings came, they slew him not, but worshipped him on their knees, and left him in the hollow tree of his Godhead. The Earl that came and found this child, betokeneth the holy ghost, which warned joseph by the Angel in his sleep, that he should take our Lady and his son and flee in to the land of Egypt. This morality, may be undestoode otherwise. This Emperor may be token a sinner that walketh in the forest of this world, seeking vanities & nought else, unto the time he come to the house of god. & there he is received benignly of the Prelate of the Church, if he will obey the Commandments of God. But many of us now a days sleep in the Church, when they practise not according to their profession, and therefore ought they also to dread thee voices which I have rehearsed by the first take, that may be understood the great benisit that he gave thee when he put in thee a soul, made at his own similitude. By the second take, is wnderstoode the son of the father of heaven, which was borne of the blessed Virgin Mary. By the third take is understood the same son of God, which died upon the cross. By the first yield, is understood, that we ought to yield our Soul unto almighty God, as clean & as fair as he gave it us after our regeneration in haptisme. By the second yield, is understood, that we ought to yield honour, worship, and love unto Almighty God and man. By the third yield, is understood, that we ought to yield to God true confession of faith, contrition of heart, and amendment of life. The first she, beetokeneth sin which we should ●lee. The second flee, betokeneth the world which we should flee, for the great salsehoode & temptations that are therein. The third ●lee, betokeneth everlasting pain, the which we ought to ●lee, through faith and her fruits, by the tyrant: She lieth, for she is my wife, and I have found her in adultery with an other man, and therefore I will slay her. Than said the knight: I believe better the woman than thee, for lo the tokens of truth appear openly in her visage, that thou hast ravished her, therefore will I fight with thee for her deliverance. And immediately they buckled both together & fought eagerly till they were both sore wounded. Nevertheless the knight obtained the victory, & put the tyrant to slight. Then said the knight unto the woman, Lo, I have suffered for thy love many sore wounds, and have saved thee from thy death, wilt thou therefore promise to be my wise. That I desire you quoth she, with all my heart, and thereupon I betake thee my troth. When she was thus insured, than said the knight as followeth. Here beside is my Castle, go thither and abide there till I have visited my friends and my kinsmen, to provide for all things needful for our wedding, for I purpose to make a great feast for thine honour and worship. My Lord quoth she, I am ready to fulfil your wil Than went she forth unto the Castle, where as she was worshipfully received. And the Knight went unto his friends for to make him ready against the day of marriage. In the mean while came Poncianus the tyrant to the knights Castle, and prayed her that he might speak with her. Than came she down from the castle to him. This tyrant subtly flattered her, & said: Gentle love if it please you to consent to me I shall give you both gold and silver, & great riches, and I shall be your servant, & ye my sovereign. When the woman heard this, full lightly she was deceived through his flattering language, & granted him to be his wife, and took him with her into the castle. It was not long after but that this knight came home and found the castle gate shut, and knocked there at, but long it was ere he might have an answer. And at the last the Woman came and demanded why he knocked at the gate. Then said he to her: O dear lady why hast thou so soon changed my love? let me come in. Nay surely said she, thou shalt not come here, for I have here with me my love, which I loved before. Remember quod the knight thou gavest me thy troth to be my wife, and how I saved thee from death, and if thou ponder not thy faith, behold my wounds which I have suffered in my body for thy love. And anon he unclothed himself naked save his hosen, that he might show his wounds openly. But she would not see them, ne speak more with him, but shut fast the gate & went her way. And when the knight saw this, he went to the Justice & made his complaint to him, praying him to give right wise judgement on this tyrant and this woman. The Judge called them before him, and when they were come, the Knight said thus: My Lord quoth he, I ask the benefit of the law, which is this. If a man rescue a woman from ravishing, the rescuer shall marry her if him list, and this woman delivered I from the hands of the tyrant, therefore I ought to have her to my wife, & furthermore she gave me her faith & troth to marry with me, and thereupon she went to my castle, & I have done great cost against our wedding, and therefore as it seemeth me she is my wife, as by the law. Then said the Judge to the tyrant. Thou knowest well that this knight delivered her from thy hands, & for her love hath suffered many grievous wounds, and therefore well thou wottest that she is his wife by the law, if that him list. But after her deliverance with flattering speech thou hast deceived her, therefore I judge thee to be hanged. Than said the Judge to the woman in likewise, O woman, thou knowest how this knight saved thee from death, and thereupon thou be tookest him thy faith and troth to be his wife, therefore by two reasons thou art his wife, first by the law, and after by thy faith and troth. This notwithstanding thou concen●idst afterward to the tyrant, and broughtest him into the knights Castle, & shottest the gate against the knight, and wouldst not see his wounds which he suffered for thy love, and therefore I judge thee to be hanged. And so it was done, both the ravisher, and she that was ravished were condemned to the death, wherefore every man praised the judge for his right wise judgement. The Moral This Emperor betokeneth the father of Heaven, which ordained for a law that if the soul of man were ravished from God by sin, the saver of the soul should espouse her, if him list. The woman that was ravished betokeneth the soul of man, which was ravished by sin of our forefather Adam & led out of Paradise, into the forest of this wretched world by the tyrant Poncianus which betokeneth the devil, and he not only defouled her by leasing of the heritage of heaven, but also he would slay her with everlasting pain. But the soul cried with a high voice, whose cry our Lord Jesus Christ heard. This cry was made when Adam cried after the oil of mercy. And the Patryarkes & prophets cried for remedy, saying these words: O thou highness in the Cast, and so forth, visit thou us. etc. The knight betokeneth our Lord Jesus Christ, which came from Heaven, and fought with the tyrant, that is to say, the devil, & both they were sore wounded. For our Lord Jesus Christ was wounded in the flesh, & the devil maimed in his kingdom, wherefore the woman, that is to say, the soul gave her faith and troth unto almighty GOD when he became christian, saying these words: I forsake the Devil and all his pride, and believe in God the father almighty. Than ordained our Lord Jesus Christ a marriage between him and her, with the