is called Propontis Then yet more Northwarde it runneth togither into a narower streict then any of the two that I haue spoken of this streict is called Thratius Bosphorus The countrey of Thracia where Bizantium nowe called Constantinople is cheife citie is on the West parte of it and the sayde Constantinople lieth nigh to the same streict This streicte is so narowe that in caulme wether men maye heare byrdes singe frome the one point to the other and mennes voyces also from Europe into Asia and contrarywyse out of Asia into Europe When the sea passeth that streict then it spreadeth abroade into a marueilous great sea called Pontus Euxinus And yet agayne gathereth it self together into as narow a streicte as this that I spake of last and it is called Cymmerius bosphorus and beyonde him it spreadeth abroad againe into a huge meare or standing water called Meotis into whiche runneth the fierce and swifte riuer of Tanais comminge oute of the mountaines of the North and is drowned in the sayd Meotis Here haue you hearde more shortely then the matter requireth the course and wayes of the middle earth sea or leuaunt whiche you maye more sensiblye perceiue yf you wyll conferre my sayinges to a table or mappe of the worlde In the sayd Leuaunt be Ilāndes as Pomp. Mela reconeth about C.xl. of whiche some be the moost excellentes of the worlde speciallye in the forth-right course betwixt Calis Malis Cilicia there is Corsica where the Romaines haue their vyne cors There is Sardinia Sicilia and Creta whiche we call Candy there is the most fertyle and fruitfull Ilande of Cyprus And towarde the mouth of the retourne Northwarde called Hellespontus that I spoke of is the well knowen Ile of the Rhodes latelye inhabited with Chrysten men nowe by the rage of the Turke peruerted to myserable subiection and bondage Nowe for the texte you shall vnderstande that these countreys that Saynt Peter speaketh of lieth in greate Asia whiche is the thyrde parte of the worlde deuyded frome Affrike by the ryuer of Nylus that runneth thoroughe Egipte downe vnto the sayde myddle earth Sea or leuaunt deuyded from Europe by the seas runnynge Northwarde into the standynge water called Meotis and by the swyfte ryuer of Tanais runnynge oute of the mountaynes in the North parte of the worlde and descendinge into the sayde Meotis And the sayde Asia conteyneth in quantitie more grounde then both Affricke and Europe doeth And the sayde countreys that Sainte Peter preached in and to whiche he wrote his lettre or Epistle lyeth not so in ordre as Saynte Peter rehearseth them but Saynte Peter rehearseth them oute of theyr ordre of purpose I thinke meanynge that vicinitie to Ierusalem or prioritie in receauinge the fayth doeth not derogate or hindre the other that were later conuerted but that fyrste and laste all is one in Chryste As Sainte Paule in a lyke speaketh Galath iii. Non est Iudeus neq Graecus non est seruus neque liber non est masculus neque femina omnes enim vos vnum estis in CHRISTO IESV Furtheste of frome Ierusalem and mooste Northwarde lyeth Pontus on the Easte side of that broade sea called Pontus Euxinus that I spoke of euen nowe Pomponius Mela capite de summa Asiae descriptione Circa pontum aliquot populi alio alioque fine omnes vno nomine pontici dicuntur Hieronimus de nominibus Hebraicis Pontus regio multarum gentium iuxta mare ponticum quod Asiam Europamque disterminat It conteyneth dyuers countreys and of diuers languages There is Colchis where Iason hadde the Golden fleice as Poetes faine Mithridates that noble kinge that kepte open warre with the Romaynes by the space of sixe and fortye yeares was kinge there in Ponto fyrste and afterwarde of Armenia Capadotia and of the mooste parte of all maygne and greate Asia And I thincke verelye it is twoo thousande myle aboute by lande frome Ierusalem where Sayncte Peter begonne to preache In whiche all Bysshoppes and all they that haue taken vppon them cure of soules or the office of preachinge haue example to take paines and labours in ministringe the worde of God to theyr people and not to lie at reste pleasures in a corner at their manours Next to this is Capadocia where S. George the martyr was borne as appeareth by his legend this Capadocia hath on his North coaste the sayde sea Pontus Euxinus and it runneth a long on the same sea and hath on his east side both Armenyes the lesse and the more and is deuided from the greater Armenye by the ryuer of Euphrates and extendeth southwarde as farre as Cilicia that I spoke of and hath on the Weste side Bithinia Galacia Paphlagonia Then by the sea coaste Bithinia lyeth next and it lyeth against Constantinoble sometyme called Bizancium in so muche that the East point of the lande making the streict called Thracius Bosphorus is in Bithinia and parte of Bithinia lyeth on the sea that is on the South part of that streat called Propontis parte of it on the North parte of that streict on pontus Euxinus And in the sayd Bithinia is the citie called Nicea where the gratious Emperor Constantine with CCC and .xviii. bishops kept the moost autenticall and blessed counsell called concilium Nicenum in whiche Arrius heresies were condempned and manye blessed statutes made Then commeth Galacia sometime called Gallogrecia it lieth withoute the streicte called Hellespontus southward super mare Egeum and in this countrey S. Paule had laboured as wel as S. Peter and had instruct them very perfitlye in Christes fayth Notwithstandinge by pseudapostles and false preachers they were broughte into the Iewes ceremonies whiche when S. Paule knewe he writte to them a very earnest epistle to call them home agayne you haue it amongest his other epistles called the Epistle to the Galathies or Galathians Then commeth Asia the lesse which is but a part of maigne Asia that as I tolde you is the thyrd part and greatest parte of the worlde and in this countrey standeth the noble citie of Ephesus in which sometyme was the famous temple of Diana that is spoken of Act. xix And to the people of this citie S. Paule wrote his epistle intitled the epistle to the Ephesies or Ephesians The country is exceadinge welthy and fruiteful and the people excedingely geuen to carnall pleasures therfore S. Paule called them beastes i. Cor. xv Si ad bestias pugnaui Ephesi quid mihi prodest c. Here I haue breifely declared the site and standing of these countreys that S. Peter speaketh of in his salutation and beginning of his epistle you must not thinke that all these countreys be immediat and next to gether one to another but there be some greate countreys betwixte them whiche is not to my purpose nowe to speake of but conferringe one of these to another of them they lye by the Geographye in that order as I haue tolde you To all
sonne of God is gotten aske not the maner how for the angels cannot tel The Prophetes were ignorant thereof Esay saith his generation who can declare as who should say no creature We muste beleue it and reason no farther in it Not that the father is elder then the sonne neyther of greater power but that like as the fyre is not without heate neither the sunne in the fyrmament without brightnes so was the father neuer without the sonne neither had any power to do any thing but y t the sōne had y e same power to do the same like him and so hath the holy gost the third person in trinitie product and brought forth by the will of the father and of the sonne coeternally with the father with the sonne Almightynes of power is here applyed to the person of the father by appropriation although it agre to the almighty sonne to the almighty holy gost not three almighties but one God almyghtie And by this that we beleue him to be almightie we haue a great comfort and lighte to beleue all the articles that folowe in our creede for if he be almighty he may make heauen and earthe of nought he may make a man to be borne of a virgin he may forgiue synnes and giue life euerlasting Maker of heauen and earth maker by creation that is to say without any matter or stuffe to make it of That a man maketh he maketh of somewhat or of some stuffe therefore he can be no creatour but almighty god made heauen and earth of nothing therefore he is iustly called the creator of heauen and earth What is here to be vnderstande by thys woorde Heauen there be two opinions for which ye shall first vnderstand that heauen is called one maner of wise the empiriall heauen aboue the starrye skye and aboue all the orbes that moueth there in which is neyther place nor vacuitie neyther time but onelye thinges leading a most blessed life Thys farre Aristotle dreamed and discussed primo de celo mundo and it agreeth with holy scriptures and with holy doctours there putting the felicitye of Aungels and men that shall be saued in the fruition that is to say in the clere sighte and loue of God ther most aboundantly shewing his glory This the prophet in the psalme calleth the kyngdome of GOD saying to God of the same Thy kingdome is the kingdome of all worldes as who should say whatsoeuer nomber of yeares can be thoughte or spoken of thys kingdome passeth it for this king almighty God was neuer wythout a kingdome by which it semeth to be eternal and euerlasting for it is the very clerenes of God coeternal with him and not created with other visible creatures and to thys were admitted and receiued the holy angels after their creation for so long space and such durance as God knoweth best afore that he made heauen and earthe that Moyses spoke of And of this minde is Saynte Basile as appeareth in the first homilye of hys exameron Heauen is taken an other waye for the bodies aboue as Sunne Moone Sterres with the orbes and circles there Heauē is called also the thirde maner all that is aboue the earth and so the sayde bodies aboue with the speires of the fyre and of the ayre be compriseed vnder one name of heauen so it is taken in the psalme when we say the birdes of the heauen for the birdes of the ayre And after this opinion so taketh Moyses this word Heauen when he saythe that in the begynning God made heauē earth And by the Earth there is to be vnderstande the water and earth together whiche as then were not dysseuered and diuided tyll the thirde daye when the earth first appeared drye The seconde opinion which is more comon taketh this worde Heauen for the empiriall heauen replenished and fulfilled with the glorious companye of Angels whiche was made together with the earthe vnderstandynge by the Earthe the firste vnfacioned matter or stuffe of which almighty God made disposed and garnyshed al other kindes of creatures that may be sene or feled as wel in the firmament aboue as vnder it to his owne glorye to do seruice vnto man Therfore we haue great nede to take hede that vsing Gods creatures for our profite or pleasure we in no case dyshonoure God vsing thē contrary to his honour contrary to his pleasure intent that he made them for THe seconde article saynte Iohn Euangelist layd to this shotte or gathering which is this And in Iesu Christe his onelye sonne our Lorde euer repeting this word And I beleue so that this is the sentence And I beleue on Iesus Christ his onely sonne our Lord. The second persone in trinitie the coeternall sonne of the father knowing afore the worlde beganne the syn of Adā of the miserable case that mā shuld com to was determined to saue mākinde frō the danger of the same therfore he was euer worthi to be called a sauiour Iesus is as much to sai as a sauior thē this name was his for euer it is y e name that y e father gaue him by productiō in his godhed was newly diuulged published bi the angell to our blessed Lady his mother afterward to his foster father Ioseph with y e interpretacion of y t name saying Ipse eni saluū faci po s. a pec eorū For he shall saue the people from their synnes which onely God can do and none other ▪ Gods pleasure was that the same name that he had in his Godhed should also be his name in his humanite for his humanitie was the instrument and mean by which he wrought and perfourmed our saluation and redemption Iesus and Christ signifieth one person that was borne of the virgine Mary yet there is some difference betwixte the names Iesus is his proper name as we say Hēry Thomas Roger or suche like Christ is the name of a sacrament as sainte Austine speaketh or of an office super epist. Io. tract iii. as we say a king a prophet a priest Christ is as much to saye as anoynted and he was anoynted before all other men by the chiefest oyntment which is the holye gost one God with him and with his father of which oyntment the anointyng with oyle is the sacrament and signe It foloweth his onely sonne which as saint Peter writeth was not declared by any fables But by that that he with Iohn Iames sawe and hearde on the holye hill where Christ shewed them the maiestie of his glorious body as it shuld be after hys resurrectiō because they shuld not fear nor wauer when they saw the miserable processe of his painful passiō Therfore sayth he ii Pet. i. Christ toke of God the father honour and glory by a voyce comming downe to him from the great doynge glorye after thys maner this is my welbeloued sonne in whom I haue pleasure gyue eare vnto hym And Christ in manye
clxxx c. d Precelencie and hie aucthorite of a king fo eod Priestes hath suche power and aucthorite as was neuer giuen to any other creature fol. cclxxxxii c. d Priestes be more necessari for vs then our carnall parentes fol. clvi b. Priestes must not be proude fo cc. lxxxâ—iii b Pretors office amonge the Romanes there note agraue checke that one gaue to an other of them fol. ccxiii c. d. Prophetes and apostles and preachers had harme for well speaking and doynge fol. ccxviiiâ—â— b. c â–ª Prudence is declared of how many maners it is ccâ—liii d Prouision we be taught by example of .iiii. litle deaâ—â—es folio ccxlvi c. d. Prudence we be taught by example of the serpent ccl b. c Purgatory the vocable fo xx c. d denial of Purgatorie bringeth meÌ„ to carnal lyberty xxi a Purgatorie hath be reproued by the wordes of the canon of the masse fol. xxi c. Purgation is not the best remedy against a sclaunder but to avoyde the occasion fo clxxxi c R. REligion of our time was not like the religion in S. Iheroms tyme. fo liii b Regale sacerdotium is expounded fol. clxv b. â— Riche men haue their goodes as prisoners haue their featters fo vii a. b. Riches that will abyde by vs is the riches of the soule folio cciiâ— c. the Riche glotton died in his softe bed and went to Hell poore Lazarus died in his maungie clouies and wente to Abrahams bosome fol ccxlii b Riche proud men profecteth not so muche as the pore hauinge a good hearte fo cclxii b Rome was called Babilon fol cv b and cccxiiii d Rodes the isle where it standeth fo cix c Roboam the yong kinge by the wylfull counsell of yonge men lost ten partes of his kingdome fol. ccci a. Rules to expounde scriptures fol clxvi a S. SAluation of our soules is thend of our fayth fo cxxvi d Saul Iudas how they were chosen fo cxii c Sapience or wisedome is of foure maners fo vi b Sacramentes of the olde law fol xc d Sacrifices Eodem c. Sacred or halowed thinges fol. xciiii d Sacrifices of Christes churche be many fo xciii c Sacramentes of Christes churche be seuen fol. xciiii a Sactus holy signifieth firme fast sure in goodnes cxxxii d Saba where it lieth fol. clxi b Samaritanes were as it were halfe Iewes why fo cxc c Sara called her husband lorde yet husbandes must not be lordly towarde their wyues fo cciiii a Sacrament of baptisme was signified by the water that in Noes time saued eyght persons in the shippe ccxxvi b Sacrament of the aulter is signified by the steene of meale and the gear of oyle is likewise preserued and continued fol cclix a b Science of scripture is in worse case then any other facultie fol. xxxvi a ScieÌ„ce the gift of y e holy gost exteÌ„deth to haÌ„dy craftes xlii b Scripture he that foloweth not holy scriptures knoweth not Christ Eodem c Scripture sometimes speaketh that of the whole that is verified onely in the part fo clxvi a Searche the Scriptures why Eodem c Seuen times a day falleth a iust maÌ„ is expouÌ„ded cclxxxv d Sermons the quene of Saba shal condempne theÌ„ that wil not take labours to come to heare sermons fo clxi a Seruauntes must obey although their maisters be vnreasonable harde fol cxci c Seruauntes must haue a louinge feare towarde their maisters example of Ioseph fo clxxxvi d SeruauÌ„tes many times become better then their maisters bieth their maisters childrens inheritaunce fo cxciiii a. Sicknes bringeth ill tidinges to the sensuall appetite but to reason they shoulde be welcome fol. ccxl b. c Shipwracke or perill on the sea wyll make a marchaunt to know God more then sermons fol. lxiiii b Semiramis quene of Babilon reigned there victoriousely by the space of .xlii. yeares fo cccxv b Signe of the crosse saueth vs from the deuel fol. lxxix a. Sit or stand in heauen is vnderstande fol. lxxxiii b Simon the sonne of Ionas is expounded morally fo cij b Simon Magus was driuen from Antioche and afterward from Rome by S. Peter fol. cv c Socrates learned sufferaunce by his frowarde wyues folio cciiii d Sobrietie is temperaunce the cardinal vertue fo cccvii a Solicitude that is to be exchued fol cccvi c Spirite is diuersly taken in scripture fo cxiii b Sprinklinge of the bloud of Christe and of Abel haue contrary effectes fol cxiiii a Spiritual in liuinge and spiritual in knowledge fol. cli d Spiritual who be called fol. ccxxix a Study in diuinitie bringeth smale profit worldly fo xliii c Stoici Peripathetici agre in substaunce of the .iiii affections and varieth onely in wordes fol. lvi c Stoupe they must that wyll be saued fol. ccci d. Stouped Pharao Achab Nabuchodonoser c. fo cccii c. Study of scripture without the holy gost shall not escape heresies fol. lxxxvi d Strokes that Christ suffred were more painefull to hym then suche like coulde be to any other man fo lxxix b Stone some falleth on the stumbling stone and on some the stone falleth fo clviii b Straungers we woulde take our selues in this worlde folio clxxii b Stuardes we be euery man in goddes household cclxv d. Stuardes and the diuersitie of them is declared by the parable of the talentes cclxviii d. example of Sufferaunce we must take of the brotherhead folio cccxi c. d to Suffer paine wrongfully is a speciall gyfte of grace folio clxxxv d Sufferinge for well doinge shalbe rewarded fo ccxxii b Some suffreth and be neuer the better like the theefe on Christes lift hande Eodem c. d Suffering in the fleshe maketh a man to cease from sinne declaratur discurrendo fo ccxxxii c. d Some Stuardes boroweth much neuer payeth cclxvi d T. TAst that God is swete fol. cliii c Thoughtes that be good causeth a good tonge ccxvi c Thinke well and thou shalt speake wel Ibidem Trinitie the workes of the whole trinitie be all one outforth fol. ii b Trinitas that worde is not founde in scripture fol. xx d. The whole Trinitie wroughte the incarnation of Christe fol. lxxvii d Triall of our faith fol. cxxiiii c. Tryinge of the stumblinge stone fol. clxiiii a Turpe lucrum foule gaynes fol cclxxxix a Tonges burneth vp all if they be ill fo ccxvii a. V. VAsthi the Emperisse wife to Assuerus was deposed for disobedience fol. cxcvi c Water with the word concurring with fayth purgeth the soule folio ccxxvi a Watche with prayer fol. ccli a Ve is a commination of payne euerlastinge fol. vi d. Uertue is the craft to liue well fol. lv d Uertues infused confirmeth vertues acquisite fol. xi a Wel doing shal stoppe mens mouthes that rayleth against vs. fo clxxxi a Uengeaunce let god alone with the vengeaunce fo cxci a. Uertuous exercise is mocked and rayled at cclxxiii c Uianders be aboundauntly rewarded fol. cclxi b wiues fear of their husbaÌ„ds must be ioyned
our faithe They haue euer bene impugned and persecuted by heritykes wilfully and grosselye leanynge to their carnall imaginations And yet God of his goodnesse turneth all to the best agaynste their expectation It is verye profitable and necessarye that our faythe shoulde be set to woorke for as sainte Ambrose saythe Fides inexcercitata cito languescit crebris ociosa tentatur incommodis super illud psal cxviii Iniqui ▪ persecuti sūt me adiuua me Our fayth when it is vnexercised anone waxeth sicke and faint And when it is idle it is tempted and tried with many discommodities Remissas excubias callidus insidiator irrumpit As we see that he that wililye and craftelye lieth in wayte will sone breke in to an Holde or Fortresse where the watches bee slacke and sleapye euen so when oure faythe the watche of oure Soule laye idle and was not exercised and tempted by contrary heresies spying howe to breake into the fortresse of our soules it was easye to sowe the sedes of errours in our soules to destroy our faith and our soules Fortye or fifty yeares afore this present yeare of Christ M.D.xlvi the common faithe of the churche was at rest and in maner idle without trouble And by that when the Germaynes suscitated and raysed vp all maner of heresies by Luther and that rable anone they were receiued in all countreys for pax fidei corruptele materia est Ambrosius The peace and rest of faith is the matter and cause of corruption of faith Mens wits wer vnexercised not cūbred with suche newes and coulde not forthwith by learning spye the falsitie of them therefore they were taken for truthes of all carnall and wilfull people and so beleued to the vtter confusion of manye a one The true rule of our beliefe is the whole booke of holye scripture but because it is to muche for euery parson to learne all that and to beare it way therefore the holye goste hath otherwise instruct his holye churche to gather the most necessary thinges for Christen people to beleue into .xii. articles according to the nomber of the .xii. Apostles which as the holy fathers wryteth as it is credibly thought after thei had receiued y e holy gost the gift of tonges by which they coulde speake all maner of languages and muste departe a sondre into dyuers countries to preache the faith of Christ. They thought it necessarye to make a gatheryng of the sayd articles and laye them together to be taught to all people that so they might by the same shotte or gatherynge knowe that as well they among them selues as all people of their teaching varied not but agreed in one faithe euen like as souldiours vnder one Capitaine vseth one badge and one watche word And according to the nombre and names of the sayde Apostles I shall in my processe diuide the said articles They be called articles that is to saye truthes of God and of hys gracious effects compact and knit into short sentences binding vs without ambiguitie or wauering to beleue them THe first article saint Peter layde to thys collation and shotte or gatheringe and it is this I beleue in God the father almightie maker of heauen and earth In whiche article ye must note the order of the words Fyrst it is said I beleue to declare that it is no point of our charge to discusse and reason the highe iudgement and secrets of God nor to require and aske these busye questions when how or why but plainelye and stedfastly to leane to our fayth beleuyng on one God It is not sufficient to beleue that there is one God for the deuils in hell beleue that and so did the Paynym Philosophers but they dyd not glorifie hym as God but played the fooles in theyr fansies as other idolatours did It is not sufficient to beleue GOD as thou beleuest thy neighbour or thy brother whē thou thinkest that hys saying is true for so doth manye a synnefull person and yet noughte wyll doe accordyng to Gods wordes which he beleueth to be true But we must beleue on God or in God that is to say ▪ with our beliefe we must extende and set fourth our selues with loue to God so to be incorporate to him and made one spirite with him and thys is the good and parfit faith adorned and decked with charitie which onely shall saue vs. And in case thou be in deadly synne out of charitye yet ceasse not to say this thy belefe in this gathering or shotte of the Apostles called the Crede for it is the belefe of the vniuersal church which doubtles is not without charitie and so by the merite of the whole congregation of Christen people thou as the vnfrutefull membre mayst labour to come to the beliefe of the whole then trulye to say that thou for thine own part beleuest in god which afore was not true but in the voyce of the whole church If thou beleue on God thou must beleue he is of infinite power but one no more for it is not possible twoo powers infinite to be Then the superstitious erroures of Paygnyms worshipping creatures as theyr gods as Iupiter Mars Venus Sunne Moone or anye element must nedes be false And the heresie of Maniche making twoo first causes or twoo Gods one of good thinges which after him were onely things inuisible and the other he put the causer and maker of all yll thinges He called all visible creatures yll and nought moued by a rude imagination because they may hurt or do yll as the fyre burneth him that cōmeth to nigh vnto it and is yll to hym therefore he sayde it was yll by kinde and made by the deuyll And water because it choketh hym that is drowned in it and so is yll to hym therefore he sayd it was nought by nature and the effecte of the naughtye God And all they that vse sorcery charmes wytchecraftes by inuocation and callynge on dampned spirites that first taught men and women to vse such folishnes and to giue faith to thē loking for reuelatiō of secrets or for knowledge of thinges to come or for healpe of the deuils whych they ought to looke for onely of God And generallye who soeuer obeyeth man more then God doing that for the pleasure of hys Lorde or mayster or for affection or carnall fauoure to hys worldlye frende or louer which he would not do to please God or doing for his louers sake that is cōtrary to Gods pleasure Al such maketh their frendes theyr God so do al they that labour to satisfie theyr carnall lust or theyr bellies more then to subdue them to Gods pleasure All suche make theyr flesh or bellies theyr Gods and do not beleue on one God as is afore declared It foloweth in this first article The father almightye in which is expressed the first parson in trinitie the original foūtain of the whole trinitie by whose frutefull memorye the second parson in Godhed the
dead corps or of any other vncleane thinge Saint Paule calleth them neady and pore principles for they nother geue grace to the vsers nother geueth to the ministers any spiritual power to remit sinne The priest bi his order had power to kil the cow and to burne her and to mingle the asshen with running water to sprinkle it vpon the vnclene and so to purge him from an externall irregularitie of his flesh that so he might lawfully come into the courts of the tabernacle staÌ„d amongst honest meÌ„ where as afore he ought not so to do And for this thapostle saith they sanctify folkes for the clensyng of the flesh â–ª Heb. ix Euen like as when a prelate dispeÌ„seth with a bastard or with a maÌ„ that hath but one eye that he may be made priest bi this dispensation he geueth him not any grace but only taketh away the irregularitie maketh hym able to be ordered where afore he was not so ¶ Of the thirde maner of ceremonies were sacred or halowed things to gods seruice As y e tabernacle teÌ„ple y e parts of theÌ„ the courts about them the implementes and vtensils as cruets cuppes morters caudrons and kettles And so were certayne dayes and solemne feastes as the vii day of the weke the seuenth yere the Iubily yere with a great multitude more which should be to long here to be rehearsed ¶ The obseruances were certain religious maners of liuinges that the people of Israell and the holy fathers their progenitours as the electe and chosen people of GOD vsed to shewe them selues distincte and differente from all Idolaters of which the world was then full In Moses time almighty God expressely commaunded theÌ„ by Moyses and Aaron to obserue keepe a prescise maner in their diet They should eat no fleshe of any four foted beastes but onely of such as were both clouen foted and did also ruminat his meat or chew quyd All other they should repute vnclene and not eat of theÌ„ They should nother eat porke pigge hare nor conyes with many others They were forbidden all fish that had not both finnes and skales tench eles congres loches culles with manye others were not for for them of birdes all raueners liuynge by prey as haukes grifes kites and all kinde of rauens or crowes and such like and swanne flesh with many others they were forbidden as things vnclene to be eaten to be touched And they sholde not drinke nor occupie the water or other liquor that any such or any part of them had falleÌ„ into the vessell conteynynge such liquor should be couÌ„ted vnclene and if it were an earthen vessell it should be broken and cast away Albeit brokes welles mayrs pondes and cesternes made to gather water and to kepe them mighte be occupied for drinke and to dresse meat although such filthy forbidden thinges had fallen into them How they shold punysh theÌ„ selues with fastyng In the feast of expiation or clensynge many other seasons and how the wiues vowe to offer or to fast or to do any such like thing of deuotion should be approued by her husbande as sone as he knew of it or els not to binde her And in case he wold say coÌ„trary on the first day that he knew of his wiues vow she was discharged he with out fault but if he deferred it til the morow theÌ„ next folowing she was bound to perfourme her vow And if theÌ„ he wold coÌ„pel her to do coÌ„trary he should beare the perill of her iniquitie transgressing breaking her vow The vowes promises of y e maids dwelling within their fathers houses did likewise binde if the father saide not coÌ„trary on the first day that he knew therof if afterward he wold say nay on his perill the synne was his As coÌ„cerning their raiment thei should wear no cloth woueÌ„ of wollen linneÌ„ threde together as be our carpets tapstry works They shold also haue in the skirts of their gownes certain ribands in color reseÌ„bling the skie on a clere day No man shold wear a womans garmeÌ„t nother any womaÌ„ a mans garmeÌ„t for that was abhominable afore god Of yokinge their cattell in their plowes of sowyng their vyneyards their feldes And of the very birdes neasts thei had ceremonial obseruances appointed theÌ„ In al these this is to be taken for a generall rule that suche ceremonies as semeth to be without ani sad reason without any necessitie or profite in kepyng of theÌ„ or eschuyng theÌ„ Almighty God intended to remoue his people farre of froÌ„ the â—ites of Idolatry in which such thinges as be here forbidden were vsed The payn for not obseruing these ceremonies in manye cases was death whereby thei were very daÌ„gerous painful vntollerable as s Pet. saith thei wer so heuy y t nother Iewes in his tyme beynge nother their forefathers coulde bear theÌ„ Act. xv They were very many to the number of .vi. hundred or aboue of whiche some were verye chargeable what payne and charge was it for euerye manne to appeare in Ierusalem three times in the yere how farre of so euer he dwelled Likewise to kepe holy day all the .vii. th yere in deuotioÌ„ nother to plow nor to sow nor to gather corne so in the space of two yeres together they had but small sustenaunce ¶ Nowe wee haue hearde howe these Lawes bounde the Iewes to obserue and keepe theim vnder the paynes expressed for transgressours of the same it is necessarye to knowe howe they binde vs christen people in the tyme of grace exhibited and geuen vs by oure Sauioure Iesus Christe For this you shall vnderstande that the morall preceptes because they be consonant and agreing to the light and iudgement of right reason whiche is one in all men naturally printed in their Soules at their creation they must nedes binde vs christian people as well as they bounde the Iewes Al be it the Iewes as verye ignare rude vnperfitly and grosely vnderstode the saide morall coÌ„maundements as thinking it sufficient to kepe this coÌ„maundemeÌ„t Thou shalt not kill if they held their handes they thought it none offence to be angry w t their neighbour To imagine mischefe against him This imperfectioÌ„ of their grosse vnderstanding our sauiour Christ clerely taketh away forbiddyng vs to be angry with our neighbour inwardly in our harte or by exteriour signes in word hand or in couÌ„tenauÌ„ce Mat. v. takynge away the very rote of homicide The iudicialles of Moises law as giuen by him hath this imperfection annexed that they make a man to doe well for feare of punyshment more then for loue And feare hath euer payn annexed and therfore Moyses law was called the law of feare and by that is a painefull law It woulde abhorre a mans hart to heare how many tymes the payne of deathe is inculcated and repeted among the sayd iudiciall lawes specially but they as giuen by Moyses bindeth not vs ChristeÌ„ people notwithstandinge because
noble men haue borne with theyr wyues and forborne them though theyr conditions were leude and noughtye ledde thereto by the verye lyghte and iudgemente of reason withoute preachinge of the holye worde of GOD. Christen men be taughte by oure Sauioure Chryste that howe soeuer the conditions of the man or the woman be they must euerye one suffer the other for better for worse tyll death theym departe Adultery maye departe bedde and boorde but the indiuisible knotte of wedlocke can not be dissolued Saynt Hierome reciteth the sayinge of Theophrastus that noble morall philosopher sayinge Vxoris nulla est electio sed qualiscunque obuenerit habenda est He thinketh there is no choyse of a wyfe but what maner so euer she be of men muste take her men shall neuer learne her conditions sayth he till after they be marryed A horse an oxe a cowe fyrste be proued afore they be boughte and so is cloth wollen and lynnen so is the potte the panne cheyres stooles cuppes and suche other ornamentes and implementes onelye a wyfe sayth he is not shewed what she is leaste peraduenture she shoulde displease and be reiecte and refused afore she be taken or maryed He sayeth this onelye of the women but we haue knowen as muche vncertayntye when women haue chosen theyr husbandes and as muche yll proofe of theim But howe so euer that be mutuall loue and mutuall sufferaunce shall ease muche of this ambiguitie by turninge necessitie into vertue and speciallye the man whiche is naturallye more stronge and shoulde be more wyse and discrete muste remember the infyrmitie of the woman and must beare with her and muste studye for the quietnes of his house Saynte Ambrose Exameron libro v. cap. vii reciteth a notable example to moue all maried folkes as well men as women to concorde and to agree together The example is of the lamprey and a serpente called Vipera nequissimum genus bestie a serpent mooste mischeuous and venemous If there be anye of theim with vs it is the adder The propertie of this serpent is this when he lyste to gendre specially where he breadeth nighe the Sea coaste he commeth to the water syde and there hisseth after his maner callynge to him his make the Lampreye with his continuall hyssynge The Lampreye as soone as she perceaueth hym there draweth to the shoore and shalowe water and when the adder spyeth her commynge he vommiteth and braketh awaye oute of him selfe all hys poysonne and venome and so commeth to her cleane and holesome and then companieth with her and then they gendre together Here maye the manne and the womanne learne to beare and suffer euerye one the manners of the other Here maye the manne learne to ordre his wife with sobrenes and the wyfe to be gentle and obediente What thynge is worse then venomme of a Serpente And yet the Lampreye feareth not that in her make the adder she commeth gentillye at his callinge and louingelye embraseth hym Therefore good wyues yf youre husbandes be venomous crabbed and cumberous or as you call it shrewe shaken you muste come at his callynge doo as he byddeth you be gentle vnto him and so thoughe his venome hurte others it shall not hurte you And you marryed men be you prudente as the Serpente worke wyselye and laye awaye youre venomme when you shall companye with youre makes that is alwaye and euer for you muste euer dwell with her as Saynte Peter sayeth here therefore you muste alwaye laye awaye youre poysonne so that you vse none towarde her You muste alwaye laye downe as well all your churlysshe swellynge as all youre Lordelye and proude fasshion lette her perceaue none suche in you remember you be not her Lorde as I sayde ye be but her husbande and her make The Adder layeth awaye his poysonne for his make the Lampreyes sake and so must you do away all pryde malice and crabbednes for your wiues sake and so doinge you shall dwell with your wyfe secundum scientiam accordinge to science and wisedome as Saynt Peter sayth here considerynge that she is the weaker vessell the weaker creature for all we be Goddes vesselles eyther the vessels of Goddes yre or the vesselles of his mercye The woman for the mooste parte is weaker then the man in mynde and also in bodye and dysposed to more infyrmities therefore you muste do her honoure accordyngelye This worde honoure in Scripture hath a large signification sometyme it signifieth reuerence and obedience and so it is not taken here for the man oweth none suche to the wyfe Sometime it signifieth prouision of necessaryes and so is it taken in the commaundemente of GOD of the honoure that euerye man oweth to his parentes for whome he muste not onelye bowe with cappe and knee but also is bounde to prouyde for theim necessaryes if they nede Thyrde in this place of Saynte Peter it maye signifie honeste intreatynge of her in youre coniugall acte in whiche you muste vse science and wysedome knowinge that the sayde acte for the entent to gette chyldren to be broughte vppe in Chrystes fayth and in vertue is good and commendable if it be to releiue the infyrmitie of the fleshe and to kepe you from others it is tollerable otherwyse to do lyke brute beastes for prolongynge of thy luste is vycious and sinnefull you muste geue honoure and spare her and not mysvse her in this manner And when you perceiue that she hath conceyued you must abstayne for feare leaste you destroye that GOD hath made you muste consydre also that she is disposed to dyuers infyrmities and when you perceaue her in suche case you muste geue honoure and spare her cherysshe and comforte her you muste also honoure her with solicitude and prouision that she lacke nothinge necessarye Remember that she is coinheritoure and copartener of the gracious gyfte of lyfe euerlastynge in heauen as well as you therefore vse her thereafter not as a fylthie wretche woulde vse a calotte or a strumpette the vesselles of Goddes indignation and wrath apte for destruction and dampnation The wyfe is the vessell of grace and apte to come to the glorye in heauen as well as the man for in Christe there is noo dyfference betwyxte man and woman Galath iii. Non est seruus neque liber non est masculus neque femina omnes enim vos vnum estis in Christo Iesu. There is no difference betwixte the bondeman and the freeman betwixte the man and the woman all is one in the grace of fayth on Christe and in glory to be obteined and gotten by Christe Then to conclude with Sainte Peter you must vse youre selues towarde youre wyues dwellinge and kepinge house with them after science and wisedome withoute crokednes rygoure and malyce honouringe them bearinge with theim and forbearinge them as the weaker vessell and disposed to manye infyrmities and therefore vsinge them honestly prouidinge for theim after youre habilitie and power that they lacke not that is necessarye for
lacke of glorye which doubtlesse was a greuous payne for theim that daylie and hourely loked for it as the wisemanne saithe Pro. xiii Spes que differtur affligit animam The hoope that is prolonged and put of vexeth and punisheth the minde Amonge these were manye of them that were swalowed vp in the water at Noes floude Yet diynge penitent as I sayd of which saint Peter here maketh special mencion vnderstandynge by them all the rest of the holye fathers that were in the same pryson and in the paine of lacke of glory To these spirites or souls of theim thus beinge in that painefull Prison where they were payned with the hōger thirst of eiger and gredy desire to see the glorie of God Christe came in spirite in his soule while his bodye laye stil in the sepulchre and preached declared and reueiled vnto them that the high misterie of his painful passion was exhibited and perfourmed and mans raunsome payed by the price of his precious bloude and there he was conuersaunt with them to their greate consolation and comfort and to the confusion of all the deuyls in hell tyll the time when it pleased him to vnite and ioyne his soule to his body againe agaynst the time of his glorious resurrection and then toke away with him suche as were to his pleasure as he sayde afore that he woulde do Ego si exaltatus fuero à terra omnia traham ad meipsum If I be lyft vp from the grounde I shall drawe all thinges to me as well in hell as in earth for of both he drewe a great part to him According to this speaketh the increate wysedome of God the seconde person in Trinite Eccle. xxiiii Penetrabo omnes inferiores partes terre inspiciam omnes dormientes illuminabo omnes sperantes in domino I shall pearce and entre into all the lower partes of the earth and I wyll loke on all theim that be a slepe whose bodies rest in their graues in the slepe of peace and I wyll geue light to all them that hope in theyr Lord God And Saint Augustine in the .cxxvii. sermon sayth Omnia ab stulit vtique electa electi quamuis in tranquillitatis sinu tamē apud inferni claustra tenebantur Non enim infideles quosque pro suis criminibus aeternis suppliciis dedicos ad veniam dominus resurgendo reparauit sed illos ex inferni claustris rapuit quos suos fide actibus recognouit Christ toke awaye with him all that were electe and chosen for suche althoughe they were in the bay or bosome of tranquillitie ease and reste yet they were kepte and holden within the clausures of hell For our lord Christ when he rose did not repaire or restore to pardon and forgiuenes all infideles and such as for theyr crimes or mortall sinnes were deputed to euerlastinge paynes and punishmentes but them he plucked out of the cloysters and clausures of hell whiche he knew for his owne by their fayth and by their dedes For the soule of Christe ioyned to the Godhead from whiche it was neuer separate descended into the said darke place gaue light to thē that were ther kept in prison By occasion of that he spoke of Noes shyppe in whiche a fewe lyues were saued by the water that is to saye the liues of Noe and of his wife and the liues of theyr three sonnes and of theyr thre wiues .viii. personnes in all the blessed apostle Sainte Peter declareth the allegorye of the same fygure sayinge that like as the sayde .viii. personnes or liues were saued from drowninge beynge lifte vppe in the shippe a flote aboue the grounde euen so sayth he In like fourme and maner you be saued by baptisme from dampnation euerlastinge Non carnis depositio sordium sed conscientiae bone interrogatio in Deum The water alone is not the thinge that doth it althoughe his propertie be to washe away the filth and vncleanes of the body but it is the examination and discussion of a good cōscience toward God saith S. Peter because that in the water the worde doth make cleane the soule as S. Augustin speaketh tract .lxxx. in euangel Iohan. Uppon these wordes Iam vos mundi estis propter verbum quod locutus sum vobis Ioh. vx Take away the holy sacramentall wordes from the water and what is the water but bare water Accedit verbum ad elementum fit sacramentum The worde ioyned to the element of water maketh the sacramente For the water can nor of it selfe haue suche strengthe as to touche the body and withall to clense the soule but onely by the worde And by the worde not because it is soūded or said by him or her that doth christe but because it is beleued According to that S. Peter had said Act. xv Fide purificans corda eorum God clensith theyr hartes by fayth the water and the worde concurringe with the same fayth Then this clensing of the soule must not be attribute to the water excepte we put to the worde and then ioyne theim both together and they shall be of suche strength that they may purge and make cleane the least chylde that euer was borne whiche as I haue sayde in tymes past beleueth in the fayth of the churche lyke as he or she that is of discretiō beleueth by his own faith Al these circumstances S. Peter speaketh in few wordes Conscientie bone interrogatio in deum the examination or discussion of a good wel beleuing conscience toward God comprehending as wel the cathechisation or instruction going afore the baptisme where y e party may haue such oportunitie as the Sacramentall wordes with the water with faith and all together According to this saith S. Paul Eph. v. Christus dilexit ecclesiam et seipsū tradidit pro ea vt illā sancti ficaret mūdans eā lauachro aque in verbo vite Christ loued his churche deliuered him self to sinfull mennes handes that he mighte make her holye clensynge her with the lauer of water in the worde of lyfe This blessed Sacramente of baptisme by whiche we be regenerate and gotten agayne to God was signified by the water that drowned the earth and earthly carnall people and saued the eyght liues that then were saued And that the water of the sayde flud saued none that were out of the shippe signifieth that all heretikes that be out of the common receaued fayth of the churche althoughe they were in the water although they be christened and glorieth to be called christen men yet by the same water they shall be drouned into hell by which the ship the catholike churche was lifte and borne vp into heauen and saued as the materiall shippe of Noe was lifte vp into the ayre aboue grounde and saued by water And lyke as they that were drowned in Noes floude had theyr corpsis wasshed from exterior fylth of theyr bodies whiche preuayled them not against drowninge so there was
be here as strauÌ„gers pilgremes and wayfaringe men in a straunge countrey For in verye dede we were caste into this payneful and troubelous worlde by occasion of the sinne of our old Adam out of the quiet and pleasauÌ„t seat of paradise and sent away into exile banishment And so here we haue not our owne countrey Dum enim domi sumus in corpore peregrinamur a domino .ii. Cor. v. Whyle we be at home in our mortall bodies we be pilgremes and straungers from our Lord God Therfore let vs not loke for that thinge in the way in our banishment that is kepte for vs at home in our countrey For rest and ease of oure soules in grace and vertue we should trauaile and labour lyke straungers and wayfaringe men euery one doing good one to another while we haue tyme here and specially by liberall comonication and distribution of that we haue one to another for of suche helpe and releife pylgrems haue mooste nede And though among moral vertues Iustice is moste excellent yet as the Philosopher sayth liberales maxime amantur they that be liberall be moste beloued because they helpe many others many others fareth the better for theÌ„ One kinde of liberalitie is hospitalitie that S. Peter speaketh of here It is the bouÌ„teousnes largenes in geuing meat drinke lodginge one to another euery one releuing an others nede accordinge to the power that God hath lent them this shall releue the nede of pore wayfaring meÌ„ very greatly There be .ii. maners of hospitalitie one is bodely hospitalitie y e other is spiritual hospitalitie the first is lauded in the Gospel by the wordes y t Christ shall say to them y t shall be set on the right hand of the Iudge at y e daie of iudgement Venite benedicti pâ—is mei c. Come to me you the blessed of my father take the kyngdome that is prepared for you from the beginning of the world For I was an hongred and you gaue me meate I was a thriste and you gaue me drinke I was a straunger and lacked harborow or lodgyng and you toke me in and gaue me lodgynge And saint Paule counseleth the Hebrewes that he wrot to among other thinges saiyng Hospitalitatem nolite obliuâ—sci per hanc enim placueruut quidam angelis hospicio receptis Heb. xiii Forget not hospitalitie for by hospitalitie some men haue pleased angels that they receiued into their houses whiche they thought first to haue bene men but afterwarde they perceiued that they were angels appearyng to theim in the likenes of men Such were they that appered to Abraham in Mambre when they tolde him that Sara his wife shoulde beare him a childe to be his heyre And such were they that appered to Loth in Sodom and bade him auoide out of that towne for it should forthwith be destroyed Uppon which saith Origene Loth dwelled in Sodome we reade not manye good dedes of his hospitalitie onely is praysed in him he scapeth the flames he scapeth the fires for that onely that he opened his house to gestes and straungers The angels entred the house where hospitalitie was kept The fire entred into the houses that were shut vp againste gestes But all men be not like disposed to hospitalitie for some men Hospitem velut hostem vitant excludunt They shun shut out a gest as thei wold an enemy Let them beware of the fire with the Sodomites Some other be liberall and kepeth good houses but it is for some corrupt intente either because thei can not be mery without companions and good companye and so they do it to please them selues which commeth of carnalitie Some other doth it of pride and vaine glorye or for some temporall profite or aduauntage As Tully the noble oratour commeÌ„deth hospitality but his motiue and consideration is nought it is to worldly He saith .ii. offi Est enim valde decoruÌ„ patere domos hominum illustrium illustribus hospitibus It is verye semely for noble mens houses to be open for noble gestes but his cause why he saith so is carnal For it foloweth there Reipublice est ornamento homines externos hoc liberalitatis genere in vrbe nostra non egere c. It adourneth and doth honour to our common wealthe that menne of straunge countreys lack not thys kinde of libertye in oure Citye speakynge of Rome where he dwelled Est etiam vehementer vtile c. It is also wonderous profitable for them that woulde be able to do muche or manye great thinges amonge straungers to be in good credence of riches of loue and fauoure amonge people of straunge countreys by the meanes of their geastes whiche they haue receyued in hospitalitie So that Tullies minde was to get coÌ„moditie by his hospitalite either to him self or to his citie and countrey men This is a worldly policy coÌ„ming of the worldly prudence that I spoke of afore And as S. Ambrose saith super Luk. xiiii Hospitalem remuneraturis esse est affectus auariciae To be a great housholder or viander lokinge for acquitall or for to be recompenced with as good or better againe is the affect or desire of auarice rather then of liberalitie And therfore our Sauiour Christe declaryng to vs the verye true liberall hospitalitie of the Gospel in the said .xiiii. chapter of Luke Cum facis prandium aut coenam noli vocare amicos tuos neque fratres neque cognatos neque vicinos diuites nequando ipsi te vicissim inuitentac c. When thou makest a dyner or a supper do not call thy frendes nor thy brethren nor thy kinsfolkes nor thy riche neighbours lest an other tyme they bidde thee againe as thou hast done them and so thy benefite be redobbed or quit thee home But rather when thou makest a feast call pore people weake folkes halte and lame and blinde and thou shalbe blessed because they can not quitte thee with as good agayne For thou shalt be quit at the resurrectioÌ„ of good men Marke that he saieth Lest they bidde thee againe and so thy benefite be redobbed or quitte As who shoulde saye If thou wylte doe this meritoriouslye to be rewarded of GOD therfore thou muste be well ware that thou doe it so that thou looke for no temporall rewarde to come thereof but as willynge fullye to eschue auoyde all expectation of rewarde or recoÌ„pensation in this world that thou maiest be rewarded in the resurrection of the iuste For though of hospitalitie come great rewarde temporall and increase yet that is not the thing that we muste loke for nor intende to haue least when we haue that we lose all the other Of the reward for hospitalitie there be in scriptures many gaye examples whiche seming temporall yet signifieth the spirituall impinguation and feading and profite of the soule I read .iii. Reg. xvii â–ª of the blessed prophet Helye that on a time as he came towarde a towne called Sarepta sidoniorum
within the territory of Sidon he found a woman gatheringe a few stickes to make her a fire he desiered her to geue him a little water to drinke and a morsel of bread She answered and said she had no bread I haue no more said she but a handfull of meale in a steen and a litle oyle in a gearre I gather nowe saide she duo ligna two stickes as a man woulde saie a fewe stickes to bake it and make breade for my sonne and me and when we haue eaten that we haue no more we will dye No saide Helye be not afraied Thus saith the God of Israel Thy steen of meal shal not faile or lack nor thy gearre of oyle shall be any thing lesse tyll the time when GOD shall sende rayne vpon the earth For in dede this fortuned in the time of the lōg famine that was in y t coūtrey for lack of rayne by the space of three yeres an halfe accordynge to the prayer and peticion of the same Prophete Helye for the correction and punishement of Achab the kyng and Iesabel his quene and of their false prophetes and of their people And as the Prophete promised so it proued in dede By this example you se howe the pore hospitalitie of the saide good woman exhibited and bestowed on Helye was recompensed with plentie sufficiente where all the countrey els was in greate penurye and neade And here you shall note that this meale in the Steen that was so longe reserued and continued by the word of the Lorde God of Israell was a figure and signified the most reuerende and blessed Sacrament of the Aultare The wydowe that was so longe susteined with this meal signified Christes holy church the whole congregation of faythful men and womenne whiche by that that Christe her spouse and husband was slayne and buried and then rose again and departed from her into heauen and hath left her viduate and without hys visible presence althoughe he hath left her hys blessed bodye and bloude in this blessed Sacrament whiche this wydowe all faiethfull folkes muste bake and digest with the sayde two trees signifiynge the remembraunce of his paynefull passion that he suffered on the crosse for a crosse is made commonlye of two trees acccordynge to Sainte Paules saiynge As oft as you shall eate this breade or drinke of this cuppe you shal shewe the death of our Lorde vntill he come and shall shewe him selfe in his glorious maiestie at the generall iudgemente which tyme thoughe it shall be a terible and an horrible time to sinners and to all damnable persons yet it shal be a time of grace of solace and comfort to al his true louyng seruauntes This was signified by y e raine that came from Heauen vppon the earth when Helye sayde that the Steen of meale should not fayle nor the gearre of oyle shoulde not be diminished tyll GOD sende rayne from heauen for the comforte of the countrey as his grace shall come for the comfort of vs all at that daye This meale and Oyle were continued so longe to sustaine .iii. persons not by any natural power but by the supernatural power of God And so is his bodye made of breade and wine by the worde of Christe and by his Godlye and infinite power aboue nature Therefore let not naturall reason cumber it selfe in the examination or triyng how it maye be but stedfastlye beleue that thus it is for so God saith And although it be called bread and the cuppe of wine as well in the Gospell as of S. Paule yet there is nother bread nor wine after the consecration but very fleshe and bloud Tell me how a handful of meale and a little oyle coulde continue so longe ▪ and to feade so manye persons and I shall tell thee howe of a little breade and wyne shall be made a perfect body of a manne and hys bloude Thou canst saye no more to the firste question but Hec dicit dominus Deus Israell As Helye sayde Thus sayth the GOD of Israell and thus it was in dede And euen so I saye vnto thee Thus sayeth the God of Israell our Sauiour Christe Thys is my bodye This is my bloude And therefore so it is and muste neades be so in dede And so shall continue Donec veniat vntyll he come to the generall Iudgemente in his visible maiesty amonge vs. And then shall cease this blessed Sacramente in whyche for the tyme wee see Christes bodye enigmatically and in a straūge similitude by our fayeth whiche maner of seinge hym shall then cease when we shall see him face to face in hys owne likenesse when he shall cast downe and treade vnder his feete all theim that nowe so despitefullye rayle and geste and mock his blessed bodye that he hath left vs in this blessed Sacramente for our comfort And nowe to returne to the storie In processe of tyme it chaūced that the sayde good wydowes childe dyed to her great discomforte And she desired the Prophet Helye to praye for hym that he mighte reuyue and lyue agayne And so the Prophete did the chylde reuiued the Prophete gaue him to his mother aliue agayne Loe here was another notable recompence for hospitalitie exhibited to this good man Firste the sauegarde of all their liues seconde the raysynge of the chylde from death to life agayne Likewise it is writ iiii Reg. iiii of the blessed Prophete Helise that he vsed to resorte to an honest house in the towne of Suna where a worshipfull woman maistresse of the house perceyuynge hym to be a holy man exhorted her husbande to make for the sayde Helise a Parloure wyth a bedde in it and a table and a cheare and a place to set hys candle on And so thei did The said prophet resorted thither diuers tymes and lodged in the same parlour and hadde good cheare on a time when he was minded to pay for his cheare he bade Giezi his seruaunt to aske of her whether she had anye matters to do with the kinge or with any of the counsaile or with anye great man in the courte or with the Capitayne in the Warres that hee might be suter for her and speake for her She aunswered that shee dwelled amonge her owne frendes and kinred and neaded none of his helpe in any such matters Then saide Giezi to his master you must vnderstande that she hath neuer a childe and her husbande is an aged man as who should saie it shuld be most comfort for thē both if they might haue issue by your praier wherupō the Prophete promised her that she shoulde conceiue a sonne by a certayne daie that he appoynted and so she did to the great comfort of the husbande and of the wife This was a notable reward for their hospitalitie bestowed vpon their gest that holye Prophet In processe of tyme the same childe fell sicke on a certayne disease that begōne with a feruent ache in his heade and died vpon the same Then