¶
A
Dialoge
called
the
Symbole
or
instructyon
in
the
christen
fayth
or
belyue
/
made
by
Mayster
Erasmus
of
Roterdame
.
The
persones
speakynge●are
the
Mayster
/
and
the
Disciple
/
the
one
is
marked
by
M
the
other
by
D.
The
fyrste
instruction
.
DISCIPLE
.
I
Am
and
haue
ben
a
great
wh●
/
le
very
desyr●●●
and
sor●
lōgyn●
in
my
mynde
:
to
be
ascrybed
and
receiued
into
the
company
and
felowshype
of
the
chatholyke
churche
/
whiche
is
the
howse
of
god
/
But
also
which
with
theyr
hole
herte
&
mynde
are
geuen
to
the
worlde
/
&
worldly
commodytes
and
pleasures
.
For
the
ryghtuose
man
also
falleth
euen
sēuen
tymes
in
a
daye
.
But
he
ryseth
anone
agayn
by
the
quycknes
and
strength
of
fayth
/
whiche
/
lyke
fyere
doth
alwayes
laboure
vpwarde
vnto
heuenly
thyngꝭ
.
DIS
.
Wolde
god
that
spyryte
wolde
vouchesaffe
to
wryte
in
my
herte
/
&
to
seale
faste
that
/
whiche
he
hath
wryten
:
with
a
sure
and
an
inuyolable
Symbole
or
seale
.
M.
Wold
god
he
wold
vouchesaffe
to
commytte
to
thy
harte
and
myne
that
inestymable
treasure
:
and
that
whiche
he
hath
put
&
layde
vp
in
our
hertis
:
to
make
sure
and
defende
with
his
seale
or
marke
.
DIS
.
But
we
must
than
offre
and
geue
to
hym
cleane
parchemente
and
a
cleane
vessell
.
MAG.
ye
&
euen
this
thinge
also
shall
he
hymselfe
graunt
vnto
vs
/
howe
be
it
not
without
out
owne
helpe
and
workynge
there
vnto
.
DIS
.
O
how
happy
and
blessed
a
feaste
is
that
/
whiche
both
in
this
worlde
hath
the
ioye
of
a
good
and
clerre
conscience
:
and
from
hence
doth
sende
vs
vnto
the
celestyall
feaste
?
MAG.
ye
moreouer
how
happy
and
how
blessed
a
maryadge
is
that
:
whiche
maketh
vs
one
with
god
/
whome
to
cleue
&
stycke
faste
vnto
:
is
moste
hyghe
&
syngulare
felycyte
?
D.
But
cheualry
or
warre
is
a
name
of
laboure
&
trauayle
.
MA.
No
man
is
crouned
saue
onelye
he
whiche
hath
foughte
lawfully
.
But
the
paynes
that
are
to
be
taken
in
this
worlde
:
are
transytorye
/
and
laste
but
a
shorte
while
.
The
crowne
or
rewarde
is
euerlastynge
/
and
shall
neuer
corrupte
or
fade
.
The
fourme
.
The
finall
cause
or
ende
of
it
.
Theauthour
of
the
stoike
philosophie
.
The
mater
.
The
forme
.
The
ende
,
Thynke
this
to
be
the
fourme
/
the
ende
of
it
is
the
helth
of
the
body
as
farre
forth
as
is
graunted
to
man
for
to
haue
helth
in
this
worlde
.
D.
Thou
makest
here
no
mention
of
lucre
.
M.
That
peraduenture
is
the
ende
or
pryck
where
vnto
certaine
physicions
do
laboure
/
but
yet
the
ende
of
the
arte
or
scyence
:
is
the
prosperouse
helth
of
the
body
/
lykewyse
the
Stoyke
phylosophie
hath
for
the
authoure
of
it
:
zeno
/
it
treateth
:
what
is
vire
&
what
is
vertue
/
it
gathereth
or
concludeth
with
Dialecticall
reasons
/
it
ꝓmiseth
tranquillite
&
quietnes
of
mynde
:
but
in
this
lyfe
onely
/
&
it
also
false
or
diseytfull
/
for
nothyng
doth
verily
qete
&
set
at
reste
the
mynde
of
man
:
saue
onely
the
grace
of
Chryste
/
which
they
dyd
neuer
so
much
as
ones
dreame
of
.
Nothing
quseteth
the
mynde
of
man
:
saue
onelye
the
grace
of
Christe
.
The
author
The
matter
/
The
fourme
/
and
the
ende
of
the
chrysten
philosophie
.
But
of
this
philosophye
/
of
whiche
thou
begynnest
now
to
be
a
learner
:
the
authoure
is
god
/
the
matt
:
is
vertuose
lyfe
/
the
fourme
:
is
the
inspyratyon
of
the
aeternall
god
/
the
ende
:
is
the
heuenly
lyfe
/
naye
rather
to
speake
better
:
all
these
thyngꝭ
is
god
hym self
.
And
zeno
veryly
in
many
thynges
both
doth
dysceyue
and
is
dysceyued
.
And
because
he
is
dysceyued
in
the
ende
:
it
coulde
not
be
chosen
/
but
that
he
must
nedes
be
dysceyued
also
in
the
meanes
to
the
ende
.
But
here
where
god
is
al
in
al
:
there
can
be
none
errour
/
no
clowde
/
none
ambyguyte
or
dowtfulnes
.
He
is
the
begynnyng
:
he
is
the
progresse
or
myddle
course
/
&
he
is
the
ende
Seyng
than
/
that
we
do
fynd
men
/
whiche
do
desyre
and
go
about
to
learne
humayne
dyscyplynes
/
whithe
excedynge
great
laboures
/
and
great
costes
bestowed
a
longe
tyme
:
with
howe
great
feruoure
of
mynde
is
it
mete
to
learne
this
philosophie
/
which
came
from
god
/
and
whiche
by
pure
&
cleane
lyfe
/
with
merualouse
spede
bryngeth
vnto
that
blessed
immortalyte
?
DIS
.
The
seconde
Instruction
.
Disciple
.
I
Haue
don
/
as
you
bad
me
/
&
I
am
more
desirouse
:
than
I
was
:
to
here
the
residue
.
M.
Thanke
be
therefore
:
to
the
moste
bounteouse
and
benigne
spirite
of
Chryste
.
Nowe
it
resteth
or
ramaineth
:
fyrst
of
all
to
recyte
the
symbole
or
crede
vnto
the
:
whiche
thou
shalt
so
much
the
soner
beare
away
/
yf
thou
shalt
vnderstonde
it
:
&
shalt
know
both
the
summe
or
effecte
:
&
also
the
ordre
of
the
thynge
.
D.
Therfore
I
longe
.
M.
Herken
than
and
take
hede
.
Et
in
Iesum
Christum
filium
eius
vnicum
dominum
nostrum
qui
conceptus
est
de
spiritu
scton
/
natus
ex
Maria
virgene
/
passus
sub
Poncio
Pilato
/
crucifixus
/
mortuus
/
et
sepultus
descendit
ad
in
ferna
/
tertia
die
resurrexi●
a
mo●tuis●
Ascendit
ad
c●los
sedet
ad
dextram
dei
patris
oimpotentis
.
Inde
venturus
est
iudicare
viuos
e●
mortuos
.
Credo
.
&c.
Roma
.
ix
.
Math.
xii
.
our
lorde
which
was
conceiued
by
the
holy
ghost
:
and
borne
of
the
virgine
Marie
.
And
suffred
vnder
Ponce
Pilat
was
crucyfied
:
dede
:
&
buried
.
Went
downe
to
helle
&
the
thyrde
day
rose
agayne
from
death
to
lyfe
.
Ascended
to
heuens
:
and
sitteth
on
the
righte
hand
of
god
the
father
almighty
.
From
thence
shall
he
come
/
to
iudge
both
the
quyck
&
the
dede
I
beleue
on
the
holy
ghost
.
I
beleue
the
holy
churche
Catholyke
:
the
communion
of
saynctꝭ
.
The
forgyuenꝭ
of
synnes
:
the
rysynge
agayn
of
the
flesche
:
&
the
lyfe
euerlastynge
.
Amen
.
D.
I
here
of
you
a
breffe
worde
.
M.
And
thou
seeste
a
mustarde
sede
.
Now
thou
perciuest
:
I
trow
that
there
is
but
one
god
:
whiche
name
for
all
that
comprehendeth
thre
persones
:
that
is
to
witte
:
the
father
:
which
onely
is
of
none
other
/
the
sone
which
was
begotten
of
the
father
/
afore
al
tyme
.
The
holy
ghoste
:
whiche
ꝓcedeth
from
them
both
.
DIS
.
I
perceyue
.
MA.
Let
not
mannes
witte
imagine
here
ony
transytorie
or
bodyly
thyng
/
all
thynges
here
are
eternall
/
vnspeakable
/
and
incomprehensyble
/
to
the
vnderstondynge
of
whiche
/
mannes
reason
is
obscure
and
blynde
/
and
they
are
perceyuede
oneleye
by
fayth
.
They
are
thre
distincte
in
propretes
/
but
they
are
al
.iii.
of
one
and
the
same
substance
or
nature
/
or
of
one
essence
(
which
some
men
do
suppose
to
be
the
more
apte
and
mete
worde
)
They
are
of
one
almyghtines
/
of
one
maieste
/
of
one
wisdome
/
and
of
one
goodnes
.
But
that
is
the
princypall
&
heed
poynt
of
all
:
that
he
sayth
here
the
world
to
haue
ben
myghtyly
created
of
god
/
and
of
the
same
god
/
by
his
sone
/
to
haue
ben
wysely
&
mercyfully
redemed
/
the
begynnyng
&
decourse
of
the
churche
the
holy
ghost
gouernyng
it
by
his
secret
inspiratyons
&
breathynges
/
the
consummation
and
perfection
of
the
churche
whan
the
sonne
shall
delyuer
his
kyngdome
hole
/
perfyghte
and
quiete
to
his
father
.
DI.
Certayne
men
doo
assygne
and
geue
to
euery
one
of
the
Apostles
:
one
artycle
of
this
Crede
.
MAG.
yf
they
that
so
do
saye
true
/
than
are
they
disceyued
:
whiche
had
leuer
make
.xiiii.
artycles
.
From
thence
shall
he
come
to
iudge
the
quycke
and
the
deade
:
this
worde
iudicare
to
iudge
doth
signifie
&
shewe
the
dyuerse
rewardes
of
good
men
/
&
of
wicked
synners
/
whiche
after
warde
was
sayde
more
planly
by
these
wordes
.
Et
vitam
eternam
.
And
the
euerlastynge
lyfe
.
D.
Why
is
this
Crede
called
the
sym●ol
of
the
apostles
?
Credo
in
d●●
pre
omnipotente
.
Et
in
Iesu
Christo
filio
eius
vnico
domino
nostro
qui
natus
es●
de
spiritu
sancto
/
ex
Maria
virgine
.
Crucifixus
sub
Poncio
Pito
/
et
sepultus
est
.
Tertia
die
resurrexit
.
Ascendit
in
celos
sedet
ad
dextram
patris
Inde
venturus
iudicare
viuos
et
mortuos
.
Et
in
spiritu
scton
/
sctām
ceelestiā
/
remissionem
peccatorum
.
Huius
carnis
resurrectionem
.
than
this
is
of
owers
as
we
do
saye
it
.
DIS
.
I
beseche
you
reherce
it
to
me
/
yf
it
shall
be
no
payne
or
greffe
to
you
.
MAG.
Herken
than
.
☞
I
beleue
in
god
the
father
almyghty
.
And
in
Iesu
Christe
his
onely
sonne
our
lorde
/
whiche
was
borne
by
the
holy
ghoste
of
the
virgine
Marie
:
was
crucyfyed
vnder
Po●ce
Pilate
:
&
buryed
.
He
rose
agayn
the
thyrde
daye
:
he
ascended
to
the
heuens
:
&
sytteth
on
the
ryght
hande
of
the
father
.
From
thence
shall
he
come
to
iudge
the
quycke
&
the
dede
.
And
in
the
holy
ghoste
.
I
beleue
the
holy
churche
.
The
remyssyon
of
synnes
.
And
the
rysynge
agayn
of
this
body
.
DIS
.
I
perceyue
here
many
thynges
to
be
lefte
out
:
and
somewhat
also
to
be
added
.
MAG.
And
sayncte
Ciprian
doth
not
dissemble
or
hyde
that
/
for
forth
with
in
the
fyrste
artycle
/
he
doth
shewe
that
specyally
&
chefly
in
the
churches
of
the
easte
is
added
.
I
beleue
in
god
the
father
almysthty
vnuysyble
and
vnpassyble
.
Agayn
he
sayth
that
addytion
he
wente
downe
into
helle
:
not
to
be
hadde
in
the
Symbole
or
Crede
vsed
in
the
churche
of
Rome
/
lykewise
agayn
in
that
percelle
the
risynge
agayn
of
this
fleshe
:
he
confessethe
and
knowledgethe
the
pronowne
this
to
be
added
in
the
churche
of
Carthago
.
There
do●
wante
somthynges
/
nay
raither
they
do
not
wante
:
but
are
vnderstonden
of
other
thynges
/
whiche
are
expressed
and
sette
out
alredy
.
Saynt
Cipriane
semethe
not
to
adde
this
sentence
.
The
creature
and
maker
of
heuen
and
of
earthe
.
But
he
gathereth
this
of
the
Greke
worde
Pantocrator
.
For
this
worde
dothe
not
somuche
sygnyfie
one
that
is
almyghty
:
as
it
dothe
sygnyfie
one
that
holdeth
all
thynges
/
and
that
rulethe
all
thynges
/
whiche
worde
dothe
not
expresse
and
shewe
/
that
the
worlde
was
created
and
made
by
god
:
but
it
dothe
telle
vs
and
putte
vs
in
knowledge
and
remembraunce
/
that
it
is
gouerned
of
god
.
Nowe
wolde
he
not
gouerne
the
worlde
/
that
had
ben
created
and
made
of
another
.
And
for
as
muche
as
euen
the
very
gentyles
or
paynymes
/
by
the
informacyon
and
teachynge
of
poetes
/
doo
beleue
/
that
the
world
was
created
by
god
/
and
seynge
that
also
the
boke
of
Genesis
dothe
inculcate
and
reherce
the
same
thynge
by
so
manye
wordes
:
they
iudged
this
partycle
to
be
more
euydente
than
that
it
neded
to
be
expressed
.
These
wordes
also
were
lefte
out
/
qui
conceptus
est
:
because
in
the
Gospell
it
is
sayde
.
☞
Natum
est
for
conceptum
est
/
for
thus
speaketh
the
aungell
to
Ioseph
/
☞
quod
enim
in
eanatum
est
de
spiritu
sancto
est●id
est
:
☞
For
that
whiche
is
conceyued
in
her
:
is
of
the
holy
ghoste
.
Therfore
this
worde
natum
est
/
whiche
is
commune
bothe
to
the
chylde
that
is
conceyued
/
and
to
the
chylde
that
is
brought
forth
into
this
worlde
:
semed
to
the
olde
fathers
a
more
propre
and
a
more
mete
and
conuenyente
worde
/
to
signifie
and
betoken
/
that
thynge
to
haue
ben
do●
by
the
workynge
of
the
diuine
spirite
/
in
as
muche
as
neither
in
the
conceyuynge
was
there
ony
concupyscence
of
man
:
neither
in
the
deliueraunce
or
byrth
was
there
ony
violation
of
the
virginall
dignyte
or
integryte
and
clennes
/
Besydes
this
/
this
worde
conceptus
soundeth
or
sygnyfyeth
a
certayne
thynge
without
facyon
and
vnperfyghte
.
For
by
lytle
&
lytle
doth
the
sede
crudde
or
grow
to gether
in
the
matryce
of
the
woman
:
and
afterwarde
taketh
lyffe
&
soule
:
These
thynges
to
saye
of
the
conception
of
our
lorde
:
we
are
afrayd
.
Agayn
in
the
article
folowyng
/
he
doth
not
say
he
suffred
vnder
Ponce
Pilate
so
as
we
do
saye
:
but
he
sayde
was
crucified
:
that
he
myghte
not
onely
expresse
the
death
of
hym
:
but
also
the
ma●er
&
kynde
of
his
death
:
neither
doth
he
adde
was
deed
:
but
onely
sayeth
was
buryed
.
For
to
that
entente
are
men
hanged
on
the
crosse●
that
they
shold
there
dye
:
neither
are
men
buried
:
excepte
they
be
vndowtedly
deed
.
And
also
whan
he
addeth
and
rose
agayn
:
that
is
to
saye
:
he
reuiued
agayn
:
in
so
sayenge
he
doth
openly
and
playnly
enough
professe
/
that
he
was
deed
.
And
saynct
Augustin
doth
not
dysagree
or
varye
in
this
poynt
from
Ciprian
/
which
repeteth
it
in
this
wise
.
Therfore
we
do
beleue
vpon
hym
:
whiche
was
crucyfyed
:
and
buryed
vnder
Ponce
Pilate
.
Neither
dyd
Cipriane
saye
.
He
rose
agayn
from
deed
men
:
but
onely
/
he
rose
agayn
the
thyrd
day
.
For
no
man
reuiueth
agayn
:
but
from
death
.
And
whan
he
sayth
.
That
he
sytteth
on
the
ryghte
hande
of
the
father
:
he
addeth
not
of
god
/
neither
almyghty
which
two
wordes
do
seme
to
haue
ben
added
and
put
to
/
out
of
the
symbole
of
Athanasiu●
.
For
what
dyd
it
nede
to
expresse
these
wordes
here
in
this
place
/
seynge
that
it
hath
before
called
the
father
of
Iesu
:
god
almighty
?
Neither
doth
he
rede
thus
.
Credo
in
spiritum
sanctum
.
I
beleue
on
the
holy
ghoste
:
leste
he
mighte
seme
to
begy●ne
a
newe
symbole
or
crede
/
but
hauynge
respecte
/
and
reformynge
his
speche
vnto
those
thynges
that
wente
before
/
he
had
leuer
vnderstande
the
verbe
Credo
:
whiche
was
also
vnderstonded
whan
he
spake
of
the
sonne
.
I
beleue
in
god
the
father
/
and
in
his
onely
sonne
/
and
in
the
holy
ghoste
.
For
it
is
all
one
faith
:
by
whiche
we
do
beleue
the
.iii.
persones
of
one
essence
.
And
anone
after
in
the
nexte
article
/
he
sayth
not
in
sanctam
ecclesiam
:
but
leueth
out
the
preposition
in
shewyng
the
cause
with
many
wordes
/
why
that
preposition
is
not
to
be
added
.
Neither
doth
he
adde
this
worde
catholicam
/
nomore
dot●
saynt
Austine
neither
adde
it
in
the
symbole
:
but
he
addeth
it
in
his
interpretation
/
sayenge
vtique
catholicam
that
is
to
witte
catholique
.
And
what
neded
it
to
adde
this
worde
catholique
:
seyng
that
there
is
no
churche
holy
/
but
onely
the
catholique
churche
/
which
churche
this
Epitheton
or
adiectiue
s●tām
holy
disseuereth
from
all
the
churche
of
heretikes
of
the
Iewes
:
and
of
the
paynyms
/
and
whan
he
sayth
.
And
in
the
holy
ghost
/
&
by
&
by
after
doth
put
these
wordes
/
the
holy
churche
:
leuyng
out
also
the
preposition
in
:
it
is
euidente
that
Ciprian
dyd
not
rede
in
sctām
ecclesiam
.
And
to
make
an
ende
:
that
laste
clause
/
&
euerlastynge
lyfe
is
also
lefte
out
.
But
this
was
sufficiently
vnderstonded
of
the
worde
resurrection
or
risyng
agayn
that
wente
nexte
before
/
in
which
is
comprehended
the
sondry
&
diuerse
rewardes
of
good
men
and
wicked
men
.
And
also
of
that
clause
gone
before
:
to
iudge
the
quycke
and
the
deade
/
as
we
haue
sayd
before
.
And
that
Cipriane
dyd
rede
the
Symbole
none
other
wise
than
I
haue
recyted
/
it
is
eu●dente
and
easye
to
perceyue
/
not
onely
by
his
interpretation
and
declaration
made
vpon
the
same
:
but
also
by
the
Epiloge
or
recapytulatyon
whiche
he
putteth
to
afterwarde
in
the
ende
.
For
there
shewynge
that
onely
to
the
father
sonne
/
and
holy
ghoste
is
added
this
preposition
in
/
and
not
in
ony
wyse
to
the
other
articles
:
he
reciteth
in
this
wise
.
☞
Sequitur
nanque
post
hunc
sermonem
.
Sanctam
ecclesiam
.
Remissionem
peccatorum
.
Huius
carnis
resurrectionem
.
Non
dixit
in
sanctam
ecclesiam
.
Nec
in
remissionem
peccatorum
.
Nec
in
carnis
resurrectionem
.
Which
●s
thus
muche
to
saye
in
Englyshe
.
For
it
foloweth
after
these
wordes
.
The
holy
churche
.
The
remyssyon
of
synnes
.
The
rysynge
agayn
of
this
fleshe
.
It
seyde
not
in
the
holy
churche
.
Nor
in
the
remyssyon
of
synnes
.
Nor
in
the
rysynge
agayn
of
the
fleshe
.
Moreouer
beynge
abowt
warde
to
expounde
and
declare
this
article
.
The
rysynge
agayn
of
the
fleshe
:
he
maketh
this
preface
.
Sed
vltimus
iste
sermo
qui
resurrectionem
pronunciat
/
summam
totius
perfectionis
succincta
breuitate
concludit
(
whiche
is
thus
muche
to
saye
)
But
these
laste
wordes
and
speche
/
whiche
dothe
pronunce
and
shewe
the
resurrection
/
doth
conclude
&
comprehende
the
●umme
and
effecte
of
al
the
hole
perfection
/
with
compendiouse
breffnes
/
dothe
he
not
here
openly
call
this
clause
the
laste
?
And
these
.ii.
wordes
vitam
eternam
Euerlastynge
lyfe
:
seme
to
haue
ben
added
of
some
man
either
out
of
the
symbole
of
Athanasius
:
or
●ls
out
of
that
Crede
/
whiche
is
songe
in
the
masse
.
Neither
doth
saint
Augustin
rede
ony
other
wise
in
his
lytle
boke
made
of
the
Symbole
/
saue
onely
/
that
for
de
spiritu
sancto
:
he
redeth
per
spiritum
sanctum
/
and
whether
he
dyd
adde
this
clause
vitam
●ternam
or
no
it
is
not
very
euydente
:
but
it
is
very
probable
&
lykely
/
that
he
dothe
agree
with
Cipriane
/
dowtles
he
toucheth
not
this
perceille
he
wente
downe
to
helle
:
neither
doth
he
adde
this
pronoune
huius
carnis
of
this
fleshe
.
And
Cipriane
/
seynge
that
he
hath
shewed
in
other
poyntes
/
yf
there
were
ony
discrepaunce
or
variannce
:
he
wolde
also
no
doute
of
it
haue
geuen
knowledge
in
other
thyngꝭ
/
yf
it
hadde
ben
ony
otherwhise
in
the
Romane
Symbole
/
than
hymselfe
doth
recyte
.
DIS
.
Seynge
that
there
is
so
greatte
diuersite
and
variete
in
so
fewe
wordes
:
what
shame
is
there
in
them
(
&
suche
there
be
certayne
)
whiche
do
fastly
affirme
with
asseueration
/
that
this
symbole
was
made
and
geuen
of
the
Apostles
by
commune
assente
/
and
that
also
in
writynge
?
For
who
durste
be
so
bolde
to
adde
vnto
orels
to
take
awaye
euen
but
one
tytle
from
the
writynge
of
ony
Apostle
:
whiche
so
euer
he
were
?
MAG.
A
certayn
kynge
of
the
Lacedemonian●s
/
whan
he
was
asked
of
a
certayne
persone
/
why
the
officers
called
Ephori
dyd
not
ryse
vp
and
geue
reuerence
to
the
kynge
:
made
aunswere
and
sayde
/
euen
for
this
cause
:
because
they
are
Ephori
.
So
lykewyse
may
I
nowe
make
the
/
aunswere
/
they
do
affirme
this
after
suche
maner
/
euen
for
this
cause
:
because
they
are
men
/
yf
they
haue
redde
ony
thynge
in
theyre
workes
/
whiche
haue
writen
of
late
tyme
:
that
do
they
holde
faste
/
and
cleue
vnto
with
tothe
and
nayle
/
but
yf
a
man
do
alledg
or
brynge
forthe
vnto
them
ony
thynge
of
the
olde
authoures
/
whiche
they
do
not
rede
(
such
is
the
scrupulouse
feare
of
them
)
they
do
suspecte
and
mistruste
(
as
it
is
in
the
prouerbe
)
that
vnder
euerye
stone
doth
slepe
a
scorpion
.
DIS
.
Is
not
this
than
the
symbole
of
the
Apostles
?
MAG.
yes
werily
/
for
what
soo
euer
is
taughte
here
in
this
Crede
/
the
Apostles
dyd
learne
of
Christ
/
and
that
which
they
had
learned
of
hym
:
they
haue
truely
and
faythefully
taught
to
vs
.
A
fewe
wordes
/
do
not
chaunge
the
vnchangeable
veryte
.
But
these
thynges
now
set
a
parte
(
yf
thow
thynke
it
best
)
make
recourse
agayn
from
the
begynnyng
to
the
endyng
/
&
demaund
of
euery
thyng
particularly
/
in
such
wyse
as
the
spirite
shall
put
into
thy
mynde
.
DIS
.
you
haue
shewed
and
taughte
vnto
me
/
wh●
the
fyrst
place
or
begynnyng
is
geu●●o
the
father
/
that
is
to
witte
/
for
that
he
is
the
fountayne
or
spryng
of
the
hole
godhede
/
&
all
creatures
.
But
why
doth
it
call
the
father
onely
god
/
&
the
sonne
onely
lorde
/
and
the
ghoste
nothyng
els
but
holy
:
seynge
that
the
deite
of
them
thre
is
all
one
?
☞
Baptizinge
them
in
the
name
of
the
father
and
of
the
sonne
and
of
the
holye
ghoste
.
Neither
are
there
ony
wordes
of
men
/
with
whiche
we
maye
proprelye
speake
of
it
/
neither
are
there
ony
images
or
similitudes
of
mannes
mynde
/
which
may
perfightly
agree
vnto
the
diuine
essence
.
And
iniurie
is
don
to
that
incomparable
maieste
alwayes
to
be
had
in
honoure
:
yf
it
be
rashely
and
ouer
boldlye
compared
with
naturall
&
worldly
thynges
.
Howe
be
it
yet
/
I
shall
shewe
the
a
certane
similitude
/
but
farre
vnlyke
to
it
.
MAG.
No
meruayle
thereof
/
for
verily
there
are
but
fewe
:
that
doo
knowe
what
thynge
/
and
after
what
maner
is
to
be
desyred
and
prayed
for
.
For
this
gyfte
of
faythe
:
it
were
mete
and
conuenyente
/
contynually
and
Qui
in
me
confessus
sucrit
coram
hominibus
:
et
filius
hominis
confitebitur
in
illo
coram
angelis
(
id
est
)
Neither
is
the
personne
that
begetteth
:
in
tyme
ony
whit
afore
the
ꝑsonne
/
that
is
begotten
:
but
the
eternite
of
them
both
is
all
one
.
I
passe
ouer
to
reherce
other
thynges
/
wiche
are
innumerable
.
DI.
whan
one
man
adopteth
/
or
of
fauoure
taketh
another
man
vnto
his
sonne
:
he
doth
not
verely
begette
hym
.
But
whan
he
hath
a
sonne
by
his
wyfe
:
than
he
is
sayde
to
haue
verylye
begotten
a
sonne
/
because
he
hath
don
it
accordynge
to
nature
:
yf
it
be
so
than
/
as
you
do
saye
/
that
the
father
dothe
begette
the
sonne
/
soo
many
maner
wayes
vnlyke
to
the
facion
that
a
man
begetteth
a
sonne
:
howe
can
he
be
sayde
veryly
to
begette
hym
?
M.
yes
verily
/
he
doth
by
so
much
the
more
truely
begette
:
in
that
he
doth
begette
in
vnlyke
maner
vnto
man
:
that
is
to
say
/
he
dothe
so
muche
the
more
perfightlye
begette
.
For
the
generation
of
man
/
compared
vnto
that
vnspeakable
generation
/
it
is
but
only
a
certayne
shadowe
of
generation
.
For
yf
it
be
called
amonge
vs
true
generation
/
because
it
is
accordynge
to
the
nature
of
man
:
muche
more
ryghtefully
that
is
called
true
generation
/
which
is
according
to
the
nature
of
god
.
Excepte
peraduenture
thou
wylte
saye
/
that
god
hathe
not
veryly
&
truely
made
the
worlde
/
because
he
hath
made
it
farre
otherwise
than
a
man
doth
make
a
citie
or
a
howse
.
Neither
is
god
therefore
not
sayde
to
be
verely
lyghte
/
lyfe
/
wisdome
/
power
/
mynde
/
because
these
wordis
are
otherwise
sayde
of
them
/
than
of
god
.
D.
Is
it
lawfull
to
call
god
a
substaunce
?
MAG.
yf
by
a
substaunce
thou
doste
sygnifie
&
betoken
a
persone
whiche
hath
beynge
:
it
is
not
wickedlye
sayde
/
yf
thou
do
professe
one
essence
to
be
in
thre
substaunces
.
How
be
it
yet
it
is
better
to
refrayne
from
these
wordes
/
which
certayne
holy
men
haue
vsed
in
the
olde
tyme
:
at
the
leaste
wise
because
of
the
strauugenes
of
them
/
yf
by
substaunce
/
thou
do
vnderstande
that
to
whiche
accidentes
are
inherente
:
than
is
i●
erroure
to
geue
this
name
to
god
/
whiche
is
most
symple
:
neither
beyng
made
of
matere
and
fourme
:
neither
mengled
with
accidentes
:
but
what
so
euer
is
in
hym
/
is
one
and
a
singule
substaunce
.
And
yf
ony
suche
maner
wordes
be
geuen
to
god
in
the
holye
scripture
/
as
for
exaumple
/
yf
we
do
rede
/
that
god
is
angry
/
that
god
is
pacified
/
that
god
doth
repente●
that
god
doth
forgete
/
that
god
●oth
remember
:
know
thow
that
in
all
suche
places
/
the
scripture
dothe
attempre
&
shape
her
language
accordynge
to
our
wittes
&
capacite
/
euen
lykewise
as
a
louyng
mother
dothe
lyspe
&
speake
vnper●●ightely
/
whan
she
speaketh
to
her
yong
babe
.
But
yf
thou
calle
a
substaunce
/
a
thynge
substauncially
beynge
of
it selfe
:
than
is
there
nothynge
/
wherunto
this
worde
substaunce
doth
better
agre
:
than
vnto
god
.
For
by
hym
it
hathe
beynge
/
what
so
euer
hath
veryly
beynge
/
nowe
than
he
hym selfe
muste
nedes
haue
moste
perfightlye
beynge
:
whiche
geuethe
to
all
thynges
theyr
beynge
.
DISC.
These
thynges
/
me
semeth
/
haue
ben
holyly
&
playnly
disputed
of
you
.
But
seynge
that
there
are
many
other
wordes
/
which
be
agreyng
/
&
ben
attributed
vnto
god
/
as
wisdome
/
goodnes
/
eternite
/
vnchaungeablenes
trouth
/
iustice
/
mercie
&
many
other
such
innumerable
:
why
is
god
here
expressely
called
omnipotente
/
&
nothyng
els
?
Thou
seest
here
/
hou
great
philosophie
and
wisdome
this
one
so
shorte
an
article
hath
taught
vs
:
and
from
howe
great
darknes
&
monstruose
erroures
it
hathe
deliuerd
vs
.
DIS
.
Forsoth
now
I
perceyue
and
see
well
/
that
it
is
a
greatte
thynge
to
say
vnfaynedly
and
with
the
harte
.
To
some
man
he
comaundeth
abstynence
.
To
a
another
he
prescrybeth
certayne
kyndes
of
meattes
/
he
counsaylethe
one
man
to
reste
and
slepe
/
another
he
dothe
forbydde
to
slepe
/
and
we
do
saye
:
he
is
a
physycyon
/
he
knoweth
what
is
expedyente
for
the
person
beynge
sycke
and
dyseased
.
And
whan
god
geueth
to
one
man
ryches
:
and
dothe
take
the
same
away
from
another
/
doth
sende
to
some
man
chyldren
:
and
to
another
sendeth
none
at
all
/
and
to
one
man
geueth
prosperouse
helth
/
&
to
another
sendethe
a
body
full
of
sicknesses
and
diseases
:
do
we
say
/
why
doth
god
handle
men
after
this
facion
?
and
do
we
not
rayther
saye
:
he
is
god
/
and
knoweth
what
is
expedyente
for
euery
man
?
He
that
beleuethe
god
to
be
most
ryghtuose
:
he
wyll
neuer
promise
hymselfe
to
escape
vnponished
for
his
misdedes
.
And
who
so
euer
beleuethe
/
that
he
dothe
knowe
all
thynges
:
that
man
wyl
not
lyghtly
do
that
thynge
in
the
syghte
of
god
/
whiche
he
wolde
be
ashamed
to
do
in
the
syght
of
a
good
and
an
honest
man
.
who
so
euer
beleueth
that
he
is
moste
sothefast
and
true
:
wyll
drede
the
paynes
or
ponishementes
/
that
are
thretened
to
wycked
men
/
and
wyll
haue
loue
and
desiere
vnto
that
eternall
blysse
/
whiche
is
promised
to
good
and
vertuose
men
.
who
so
euer
doth
beleue
/
that
●his
worlde
was
created
for
mannes
cause
:
that
person
whiche
waye
soo
euer
warde
he
shal
tourne
hym selfe
shal
be
stirred
and
prouoked
to
honoure
and
worssyppe
the
great
goodnes
and
lyberalyte
of
god
/
and
he
shall
be
afrayde
to
vse
the
thynges
/
whiche
god
hath
gras●ted
to
hym
:
otherwise
/
than
to
his
honoure
and
glorye
.
But
let
here
be
the
ende
of
this
communication
.
After
that
thou
hast
made
thy
prayer
to
god
/
¶
The
thyrde
instruction
.
Disciple
.
I
Do
fele
and
perceiue
/
that
mustarde
sede
/
whiche
thou
haste
sowed
in
my
mynde
:
DIS.
Howe
so
?
MAG.
There
are
some
/
which
do
wene
/
that
Iesus
is
the
name
of
the
godhed
/
&
Christe
a
name
of
the
humane
nature
/
and
they
seme
to
be
moued
and
broughte
to
this
opinion
by
the
reason
/
that
in
the
Hebrue
tonge
Iesus
is
as
muche
to
say
:
as
a
sauyoure
And
Christus
as
muche
to
say
:
as
anoynted
.
Now
no
man
can
geue
euerlastyng
helthe
and
saluation
:
saue
onelye
god
.
And
anoyntynge
doth
sygnyfie
spirituall
grace
:
whiche
chaunceth
not
but
onely
to
man
/
but
in
very
dede
/
bothe
these
wordes
or
names
do
belonge
to
the
humayne
nature
.
Nowe
bothe
these
tytles
or
names
are
agreynge
to
Christe
/
whiche
is
called
Psal.
c.
ix
.
Christe
is
bothe
a
preste
and
a
kynge
anointed
/
not
with
outwarde
corporall
oile
:
but
with
the
fullnes
of
the
diuine
spirit
.
a
preste
accordynge
to
the
ordre
of
Melchisedech
/
and
whiche
as
a
preste
dyd
offre
hym selfe
a
very
vnspotted
lambe
/
vpon
the
aultare
of
the
crosse
/
for
the
helthe
and
saluation
of
the
worlde
:
and
whiche
also
as
a
kynge
/
apperynge
to
his
disciples
after
his
resurrection
/
sayde
lyke
a
kynge
vnto
them
.
☞
To
me
is
geuen
all
power
and
auctorite
in
heuen
and
in
earth
.
☞
Ut
sit
ipse
primogenitus
in
multis
fratribus
/
id
est
.
That
he
sholde
be
the
fyrste
begotten
sonne
among
many
brotherne
.
And
in
the
fyrste
chapiter
of
Iohan.
Uidimus
gloriam
eius
gloriam
quasi
vnigeniti
a
patre
id
est
.
We
haue
sene
the
glory
of
it
/
as
the
glory
of
the
onely
begotten
sonne
of
the
father
.
Also
in
the
thyrde
chapitoure
.
☞
Siedeus
dilexit
mundum
:
vt
filium
suum
vnigenitum
daret
(
that
is
to
saye
)
God
dyd
so
loue
the
worlde
:
that
he
wolde
geue
his
onelye
begotten
sonne
.
As
touchyng
to
his
former
generation
:
neither
is
he
our
brother
:
neither
is
he
the
heyre
of
god
:
neither
hath
he
brotherne
/
nor
coinherytoures
.
As
touchynge
his
latter
more
generation
:
he
hath
bothe
bretherne
and
coinheritoures
.
DIS
.
Is
there
no
dyfference
betwen
vnicum
/
and
vnigenitum
(
id
est
)
onely
and
onely
begotten
?
MAG.
He
may
be
called
vnicus
(
id
est
)
the
onely
sonne
:
which
alone
is
remaynynge
and
lefte
alyue
of
many
chyldren
/
but
a
man
sholde
not
call
hym
aryght
vnigenitum
(
id
est
)
onely
begotten
sonne
/
howe
be
it
the
interpretoures
of
the
holye
scripture
doo
translate
this
one
greke
worde
monogenis
:
other
whiles
vnicum
onely
:
other
whiles
vnigenitum
onely
begotten
.
As
in
the
.vii.
chapitoure
of
Luke
:
he
is
called
vidue
filius
vnicus
(
that
is
to
say
)
the
onely
sonne
of
the
widowe
:
whome
the
Euangeliste
called
Monogeni
.
And
ꝓtotokos
(
that
is
to
say
)
primogenitus
the
fyrste
begotten
son
:
is
other
whyles
called
vnigenitus
id
est
the
only
begotten
son
/
for
thus
speketh
Mathewe
of
the
mother
of
Iesu
.
Math.
i.
Luce.
ii
.
How
it
is
to
be
vnders●onden
/
that
Christe
is
the
fyrste
begotten
son
of
Mary
☞
Peperit
filium
suum
primogenitum
.i.
She
broughte
for
the
her
fyrste
begotten
son
.
For
other
whyles
that
thyng
is
called
fyrste
/
nat
that
goeth
afore
other
thynges
:
but
whiche
was
neuer
before
/
as
for
exaumple
when
we
do
saye
.
This
day
is
the
fyrste
tyme
/
that
euer
I
sawe
the
emperoure
/
it
is
well
sayde
and
aryghte
:
all
though
I
neuer
se
hym
agayne
here
after
.
So
lykewise
he
maye
be
called
primogenitus
.i.
the
fyrste
be
gotten
son
:
which
is
the
fyrste
/
that
euer
his
mother
broughte
forthe
:
althoughe
she
neuer
do
bryng
forth
any
mo
agayne
after
hym
.
For
els
those
thynges
/
whiche
the
lawe
dothe
commaunde
to
be
done
/
in
/
or
aboute
the
fyrst
be
gotten
/
sholde
nat
haue
ben
to
be
perfourmed
&
fulfylled
/
excepte
there
had
folowed
two
chylde
bearinges
/
for
he
is
nat
called
primus
.i.
fyrste
:
but
which
is
the
formoste
at
the
leaste
/
of
thre
.
D.
But
if
Christe
/
euen
as
touchyng
to
his
humane
nature
also
/
is
the
lorde
of
all
thynges
:
how
is
it
than
/
that
he
is
sayde
to
haue
brotherne
?
M.
Albeit
that
Christ
were
nat
the
lord
of
al
thynges
/
as
touchynge
to
hys
humane
nature
/
yet
that
nat
withstandynge
he
sholde
be
called
aryghte
the
lorde
of
all
thynges
/
because
of
the
vnite
of
hys
hypostase
or
personage
/
contenynge
or
comprehendynge
in
it selfe
thre
substaunces
:
euen
lykewise
/
as
it
is
well
sayde
:
that
god
hathe
suffred
and
hath
died
for
vs
.
But
here
this
worde
brother
is
nat
a
name
betokenyng
equalite
:
but
betokenynge
lykenes
/
kyndred
/
and
charyte
.
After
●he
same
maner
he
vouchesa●fed
of
his
goodnes
to
call
hys
disciples
/
nat
seruauntes
:
☞
For
that
holye
thynge
/
whiche
shall
be
borne
of
the
:
shall
be
called
the
sonne
of
god
.
For
the
vnite
of
the
personage
/
causeth
/
that
by
a
certayne
idiomatum
.i.
communione
of
proprietes
of
speakynge
/
euen
those
thynges
/
whiche
do
not
agree
but
onely
vnto
the
humane
natu
:
re
:
maye
also
be
sayde
aryghte
of
god
:
but
onely
in
the
voyces
concrete
.
God
was
borne
of
a
virgine
/
but
not
the
godhed
.
God
suffred
/
but
not
the
godhede
/
and
Man
is
god
/
but
not
the
Nature
of
man
is
the
godhed
.
But
because
there
is
none
ende
of
errouxes
:
I
wyll
make
an
ende
of
this
rehersall
/
and
I
feare
/
leste
I
haue
allredye
made
the
werye
with
rehercynge
soo
manye
erroures
.
DISCIPLE
.
Uerylye
I
haue
pitie
on
these
heritikes
Howe
be
it
yet
there
madnes
hathe
doone
me
good
:
by
reason
of
whome
it
is
caused
/
that
bothe
I
do
more
clerely
perceyue
and
see
the
trouthe
/
and
also
do
more
fastly
beleue
it
.
MAG.
The
heretikes
are
worthy
no
thanke
herefore
but
god
is
very
greatlye
to
be
thanked
/
whose
goodnes
hath
tourned
the
malyce
and
wickednes
of
other
men
/
vnto
his
seruauntes
/
in
to
the
lucre
and
encreace
of
godlynesse
.
DIS
.
Why
is
not
than
the
symbole
or
Crede
made
in
the
synode
holden
at
Constantinople
/
contented
to
saye
natus
ex
Maria
virgine
(
id
est
)
borne
of
the
virgine
Marie
/
but
addeth
et
homo
factus
est
(
that
is
to
say
)
and
was
made
man
?
MAGI
.
For
they
which
wold
dispute
ony
thynge
subtyly
of
Christe
/
allthough
they
be
holden
with
diuerse
&
sondry
erroures
:
yet
in
this
one
thynge
they
do
al
agree
/
that
they
do
deny
hym
to
be
man
/
in
as
muche
as
they
do
take
from
hym
some
thynge
/
whiche
yf
we
haue
not
:
none
of
vs
sholde
be
called
truely
a
very
man
.
Therefore
is
this
expressed
.
Et
homo
factus
est
(
that
is
to
saye
)
And
he
was
made
man
:
that
no
man
sholde
come
to
baptisme
beynge
infected
with
the
poyson
of
them
.
For
els
what
man
is
so
farre
without
commune
iudgemente
and
reason
/
that
whan
he
hereth
saye
/
that
the
two
Gracches
were
borne
of
Cornelia
:
wyll
aske
the
question
/
whether
the
two
Gracches
were
men
?
DIS
.
Whereof
come
it
than
/
that
these
men
were
soo
meruaylously
blynde
?
MAG.
Ueryly
because
they
had
leuer
make
serche
and
dispute
of
the
diuine
matters
/
than
symplely
to
beleue
them
.
The
scripture
sayth
:
that
we
shal
haue
none
vnderstondynge
or
perceyuynge
/
excepte
we
wyll
beleue
.
But
they
wold
perceyue
and
vnderstonde
by
the
prowde
philosophie
of
the
worlde
/
afore
that
they
wolde
beleue
.
Lette
here
therfore
be
the
ende
of
this
communication
/
that
after
thou
haste
recorded
these
thynges
with
thy selfe
in
thy
mynde
and
haste
geuen
thankes
to
the
diuine
spirit
:
thou
mayste
retourne
the
more
cherefull
and
lusty
/
to
learne
the
residue
that
is
behynde
.
The
fourth
in
struction
.
DISCIPLE
.
IT
foloweth
.
☞
He
suffred
vnder
Ponce
pilate
:
was
crucified
deade
&
buried
.
M.
Those
men
/
that
geue
vnto
Christe
an
imaginarye
and
phantasticall
body
:
the
same
men
do
saye
/
that
all
suche
thynges
as
it
is
red
that
Christe
dyd
suffre
in
hys
humane
nature
/
he
dyd
nat
suffre
them
in
very
dede
:
but
only
phantastically
and
apparently
.
But
we
/
whiche
taughte
by
god
do
beleue
/
that
he
was
a
very
man
:
do
also
beleue
/
that
he
did
suffre
verily
and
mater
in
dede
/
both
in
mynd
&
in
body
/
and
that
he
was
verily
crucified
/
deade
/
and
buried
.
The
deathe
of
a
naturall
man
is
the
separation
of
the
soule
from
the
body
/
whiche
separation
whan
it
is
ones
made
:
all
we
do
knowe
/
what
maner
a
thyng
the
deade
body
is
than
:
but
the
soule
/
be
cause
it
is
immortal
/
though
the
body
be
decayed
and
fallen
awaye
:
yet
hathe
it
styll
beynge
/
lyuynge
with
Christe
(
if
it
departed
from
the
body
with
faythe
)
and
lokynge
after
the
resurrection
and
risynge
agayne
of
her
owne
body
.
D.
What
difference
is
there
betewne
an
aungell
/
and
a
soule
that
is
separated
from
the
body
?
Thou
hereste
/
that
he
rose
agayne
/
and
that
he
shal
dye
no
more
/
and
doest
thou
say
that
he
died
not
hymselfe
:
but
that
another
man
was
brought
in
/
in
his
stede
and
was
his
vicare
in
suffrynge
deathe
:
lykewise
as
it
is
redde
in
poetes
fables
/
that
in
the
ilonde
called
Aulis
a
whight
hynde
was
conuayde
in
/
in
the
stede
of
Iphigenia
which
sholde
haue
ben
slayn
in
sacryfyce
?
And
dothe
another
of
you
crucifie
his
soule
agayne
in
helle
?
And
another
agayne
of
you
crucyfye
whole
Christe
agayn
/
in
the
ayer
?
Thou
hearest
the
prince
of
Apostles
cryenge
openly
[
¶
](A00387-e14310-b)
¶
what
this
worde
infery
doth
signifie
otherwhiles
in
the
scriptur●
.
☞
Morietur
et
deducent
famuli
tu●
canos
eius
cum
dolore
ad
inferos
(
that
is
to
saye
)
He
shall
dye
and
thy
seruauntes
shall
brynge
his
hore
heares
with
sorowe
to
his
graue
.
He
called
here
the
aged
bodye
of
Iacob
:
horeheares
:
and
by
this
worde
inferos
/
he
meante
the
sepulture
or
graue
.
And
this
thynge
dothe
saynte
Cipriane
in
fewe
wordes
in
a
maner
shewe
/
whan
after
that
he
hadde
sayde
before
that
this
partycle
is
not
hadde
neyther
in
the
churches
of
the
west
/
nor
in
the
churches
of
the
east
/
he
addeth
afterwardes
these
wordes
.
Uis
tamen
verbi
videtur
eadem
esse
in
eo
quod
sepultus
dicitur
(
that
is
too
saye
)
Howe
be
it
there
semeth
to
be
the
same
str●ngthe
of
the
worde
:
in
that
/
that
he
is
sayde
to
haue
ben
buried
.
As
who
sholde
saye
/
that
descendere
ad
inferna
/
were
noughte
els
:
but
to
be
buryed
in
the
graue
/
which
our
lorde
speakynge
of
his
owne
buryall
called
to
be
in
the
hert
of
the
earth
.
In
these
testimonies
which
they
alledge
of
the
scripture
there
are
certayne
/
whiche
are
well
nere
of
no
wayghte
/
but
there
is
none
of
them
/
but
eyther
it
is
darke
with
the
myste
of
allegorie
:
orels
it
dothe
receyue
dyuerse
and
manifolde
interpretations
.
Neither
are
the
reasons
/
whiche
they
do
brynge
:
of
muche
more
wayghte
.
Amonge
whiche
one
is
playnly
and
vtterlye
reiected
and
refused
.
DISC.
whiche
is
that
?
MAG.
Because
orygynall
synne
dyd
not
onely
brynge
the
deathe
of
body
/
but
also
the
tourmente
and
payne
of
soules
/
that
by
the
reasone
of
it
they
sholde
wante
the
vysyon
and
syghte
of
godes
face
:
therefore
they
do
suppose
it
to
be
conuenyente
and
accordynge
/
that
lykewyse
as
Christe
by
th●
deathe
of
his
bodye
/
dyd
abolyshe
and
take
awaye
bodyly
payne
:
euen
soo
by
suffrynge
in
his
soule
/
he
sholde
take
awaye
the
payne
of
the
soules
.
DIS
.
Are
we
than
at
lybertie
/
whether
we
lyste
/
to
beleue
or
not
to
beleue
this
particle
?
MAG.
yf
the
vniuersall
churche
hath
now
receiued
it
:
it
is
not
lawful
for
the
not
to
beleue
it
.
Math.
xxv
.
Ioannes
.v.
whether
they
be
good
/
or
badde
DIS
.
why
wolde
god
/
that
the
daye
of
iudgemente
sholde
be
vncertayne
and
vnknowne
to
all
men
?
[
¶
](A00387-e14740-b)
¶
why
god
wold
the
day
of
generall
iudgemente
&
the
daye
of
euery
mannes
deathe
to
be
vnknowen
to
vs
.
MAG.
Uerily
for
the
same
cause
/
for
whiche
he
wolde
that
eche
one
of
vs
sholde
be
moste
certayne
of
his
owne
dyinge
daye
:
and
yet
for
al
that
be
vncerteyne
of
the
same
(
for
there
is
no
man
/
that
dowteth
/
that
hym●selfe
shall
ones
dye
:
but
no
man
doth
yet
for
all
that
knowe
certaynly
/
whan
he
shall
dye
)
to
th
entente
that
we
sholde
euery
houre
be
redy
to
departe
and
dye
/
yf
god
shall
call
vs
from
hence
.
DIS
.
why
is
it
added
here
the
quicke
&
the
deade
?
The
kyngdome
of
the
deuyll
is
dissembled
for
a
season
:
whiche
euen
nowe
also
dothe
rebell
&
warre
agaynst
the
kyngdome
of
Christe
.
Lykewise
the
raygne
of
Antichriste
shall
laste
but
a
while
/
but
the
kyngdome
of
Christe
/
after
that
it
shall
be
clensed
and
ridde
clene
from
all
rebellion
of
the
euyll
persones
:
it
shall
continue
and
endure
for
euer
/
soo
as
the
Prophete
Daniell
hat
euidently
prophecied
in
the
.vii.
chapitoure
.
For
after
that
he
hathe
fyrste
described
his
comynge
with
maieste
/
and
with
many
thousandes
of
aungels
/
and
by
&
by
/
after
hathe
described
the
dredefull
iudgemente
/
he
addeth
consequently
these
wordes
.
☞
And
he
hathe
geuen
to
hym
power
:
Et
spūm
dominum
.
whythe
same
ghoste
is
called
quickener
it
doth
agayne
make
hym
egall
to
the
sone
&
to
the
father
/
for
our
lorde
saith
in
the
gospell
of
Iohan.
As
the
father
doth
raise
quicken
vp
/
and
make
alyue
those
that
are
deade
:
☞
Qui
cum
patre
et
filio
simul
adoratur
et
conglorificatur
.i.
Whiche
is
worshipped
and
glorified
together
with
the
father
and
the
son
:
to
thentē●e
that
they
myghte
the
more
exclude
the
blasphemy
of
them
/
which
do
make
the
holy
ghoste
inferiour
to
the
son
.
For
creatures
are
glorified
&
honoured
:
but
with
the
father
&
the
son
nothing
is
honoured
/
saue
only
that
/
that
is
god
.
Under
god
and
for
godes
sake
/
holy
men
also
are
honoured
but
with
god
/
nothynge
is
honoured
or
glorified
/
but
that
which
is
all
one
with
hym
.
And
for
the
same
purpose
also
is
added
this
clause
.
☞
Qui
ex
patre
filioque
procedit
(
that
is
to
saye
)
whiche
procedethe
of
the
father
and
the
sone
.
For
as
the
sonne
is
argued
and
proued
to
be
of
the
same
substaunce
with
the
father
/
because
he
is
begotten
of
the
father
:
euen
so
is
it
concluded
&
gathered
that
the
holy
ghoste
also
hath
the
same
nature
with
them
bothe
/
for
as
muche
as
he
prosedeth
&
cometh
forth
of
them
bothe
:
how
be
it
these
wordes
filioque
.i.
and
of
the
sone
/
semeth
to
haue
ben
added
of
the
Latyne
men
/
lykewise
as
in
the
symbole
of
Atanasius
:
for
as
muche
as
this
particle
neither
is
hadde
in
the
Greke
symbole
/
whiche
we
hadde
set
afore
the
newe
testamente
in
our
seconde
edition
of
it
/
neither
yet
in
ony
symbole
whiche
is
recited
in
the
canon
lawe
/
for
I
suppose
it
was
not
than
yet
receiued
/
namelye
in
the
churches
of
the
easte
/
that
the
holy
ghoste
dothe
procede
from
bothe
/
neither
was
the
confession
&
knowlegynge
here
of
exacted
of
Christen
men
/
but
it
was
sufficient
to
professe
/
that
he
proc●ded
frome
the
father
/
and
that
he
dyd
contynue
and
abyde
in
the
son
/
as
it
is
expressed
in
the
lyfe
of
sayncte
Andru●
the
apostle
.
Nat
for
that
they
dyd
deny
hym
to
procede
also
from
the
son
:
but
for
that
they
durste
nat
fastly
affyrme
this
thynge
/
vntyll
that
our
lorde
dyd
reuele
and
shewe
it
also
vnto
them
.
For
nat
euery
thyng
that
is
sente
of
any
persone
/
dothe
forthwith
procede
frome
the
substance
of
hym
/
of
whome
it
is
sente
.
A
temporall
sendynge
/
is
one
thynge
:
and
an
eternall
procession
or
comyng
forth
/
is
another
thynge
.
D.
Seynge
that
the
fathers
with
so
many
wordes
dyd
study
and
go
about
to
exclude
inequalite
why
dyd
they
nat
breffly
and
expressly
pronounce
/
that
the
holy
ghoste
dyd
procede
beyng
god
of
god
:
in
as
moche
as
they
haue
diligently
expressed
of
the
son
/
that
he
is
god
of
god
/
lyghte
of
lyghte
/
very
god
of
very
god
?
Ioan.
xx
.
Goodnesse
or
liberalite
.
i.
Cor.
xii
.
Rom.
xii
.
i.
Cor.
xii
.
are
called
the
benefightes
of
one
spirite
/
whiche
distributeth
at
his
owne
pleasure
to
euerye
man
/
accordynge
to
the
measure
&
quantite
of
his
faythe
/
yt
is
the
maner
of
them
that
do
triumphe
:
to
scatter
&
caste
from
a
hyghe
place
/
monaye
or
other
gyftes
amonge
the
people
.
So
lykewise
Christe
after
that
he
was
ascended
into
heuen
/
there
to
make
a
triumphe
:
accordyng
to
the
prophecie
of
the
Psalme
wryter
He
ledde
captiuite
captiue
leding
away
with
hym
those
whome
he
had
taken
out
from
hel
/
neither
contented
with
this
:
A
flocke
of
beastes
is
gatherd
together
:
but
men
are
called
forth
into
an
assemble
/
not
to
worke
accordynge
to
the
ceremonies
of
the
lawe
:
Rom.
x.
The
obedience
of
the
gentiles
.
but
to
geue
eare
&
herken
.
For
fayth
(
as
sayth
saint
Paule
)
is
by
hearynge
.
The
Gentiles
were
called
forth
from
deade
idoles
/
to
the
lyuynge
god
/
from
the
darknesse
of
ignoraunce
/
to
the
lyghte
of
the
Euangelycall
verite
or
trouthe
:
&
they
dyd
obaye
and
folowe
.
Roma
.vi.
Christe
is
a
delicate
louer
Christe
is
a
delicate
and
a
deynty
louer
/
he
can
nat
fynde
in
his
harte
to
loue
the
synagoge
beynge
wrincled
with
olde
ceremonies
and
with
the
loue
&
exercise
of
the
olde
law
.
Neyther
can
he
suffre
or
abyde
the
churches
of
heretikes
beyng
disfigured
and
made
foule
and
euylfauoured
with
the
leprie
&
diuerse
spottes
of
false
doctrines
and
erroures
.
D.
If
the
olde
sayng
be
true
/
that
no
man
lyueth
fautles
and
without
synne
:
where
is
than
that
spousesse
/
which
in
the
canticles
is
praysed
/
and
is
sayde
Cantic
.
iiii
.
Tota
pulcra
●s
amica
m●a
et
macula
uon
est
in
t●
.
to
be
all
fayre
and
beautyfull
and
without
all
maner
spotte
or
wemme
?
MAGISTER
.
It
is
graunted
to
very
fewe
men
to
lyue
without
the
lyghter
/
or
smaller
vyces
or
veniall
synnes
which
by
rechelesnes
and
ouersyght
doo
crepe
and
stele
apon
the
nature
of
man
.
But
these
small
faughtes
/
are
rather
small
speckes
:
than
greate
spottes
/
and
lykewise
as
they
do
dayly
spring
or
rise
:
euen
so
be
they
dayly
washed
awaye
either
with
prayer
/
or
with
dedes
of
almoyse
/
or
with
the
recompence
a●d
satisfaction
of
some
good
worke
/
&
specially
and
principally
with
the
receiuinge
of
the
body
of
our
lorde
/
but
from
greate
synnes
or
deadlye
crimes
/
they
whiche
haue
professed
Christ
/
both
owghte
/
and
also
maye
abstayne
/
with
the
helpe
and
aide
of
the
spirite
of
Christe
.
DIS
.
Do
not
they
than
/
whiche
are
defiled
with
great
synnes
or
crymes
appertayne
&
belonge
to
holy
churche
?
MAG.
They
do
belonge
/
and
they
do
not
belonge
.
Holynesse
stondeth
in
the
affections
.
The
very
per
fight
holyne
.
of
the
Apostles
.
They
Apostlis
dyd
spende
theyr
owneselues
whole
and
altogether
/
to
th
ende
that
they
mighte
allure
&
brynge
very
many
vnto
Chrste
neyther
coulde
they
by
ony
iniuries
or
displesures
be
compelled
and
caused
to
laye
away
this
affection
to
wardes
ony
man
.
They
purposed
not
/
nor
wente
about
to
do
vengeance
to
ony
man
:
but
whan
they
were
caste
into
pryson
/
they
dyd
synge
psalmes
/
and
gaue
thankes
The
bokes
of
the
old
testament
.
Genesis
.
Exodus
.
Leuiticus
.
Numeri
.
Deuteronomium
.
Iosue
.
Iudicum
.
Ruth
.
Regum
.
iiii
.
In
the
olde
testament
are
accompted
and
rekened
the
fyue
bokes
of
Moyses
/
that
is
to
wytte
/
Genesis
/
Exodus
/
Leuiticus
/
Numeri
/
Deuteronomium
/
also
the
.ii.
bokes
of
Iesu
Naue
/
of
Iudges
/
and
of
Ruth
.
Besydes
these
/
the
foure
bokes
of
kynges
/
whiche
the
Hebrues
do
make
but
onely
two
bokes
/
furthermore
the
boke
Paralipomenon
The
bokes
of
the
new
testamente
.
Mathue
.
Marke
Luke
Iohan
/
Actes
Epistles
.
Paule
.xiiii.
Peter
.
ii
Iames
.
i.
I●de
.
i.
Iohan.
iii.
A●ocalipie
.
The
hebrues
●ake
but
.iii.
kynde
of
scri●ture
.
Canonica
.
Nexte
to
these
are
the
Epistles
of
the
Apostles
.xiiii.
of
sayn●e
Paules
.
Two
of
Peters
.
One
of
Iames
the
Apostle
.
One
of
Iude.
Thre
of
Iohan.
And
last
of
all
in
ordre
is
the
Apocalipse
of
saynte
Iohan.
The
Hebrues
do
diuide
all
scipture
into
.iii.
kyndes
or
sortes
.
The
canonicall
scrip●ure
/
they
call
that
scripture
/
which
without
ony
controuersie
or
doute
was
wryten
by
the
inspiration
of
the
holy
ghoste
/
in
whiche
yf
ony
thynge
be
founde
/
which
semeth
at
the
fyrste
syghte
folyshe
/
vnmete
/
and
agaynste
reason
:
it
is
not
lawfull
to
iudge
that
whiche
is
wryten
/
but
the
mystery
is
religyously
and
deuoutly
to
be
serched
forthe
/
and
the
dulnesse
or
slownesse
of
our
wytte
is
to
be
founde
faughte
with
all
/
and
not
the
scripture
.
MAGISTER
.
But
this
thynge
was
in
the
olde
tyme
a
poynte
of
most
greate
and
hyghest
relygion
and
holynes
.
But
the
vndyscretnes
and
presumption
of
the
reders
caused
and
brought
to
passe
/
that
it
was
nedefull
to
shewe
a
staffe
/
who
so
euer
redeth
the
scriptures
reuerently
/
honourynge
that
thynge
/
whiche
he
doth
not
vnderstonde
or
attayne
the
knowlege
of
.
☞
In
this
church
let
vs
warre
a
good
warre
and
fyghte
a
good
felde
:
¶
The
fyfth
instruction
.
DISCIPLE
.
WHat
meaneth
it
/
that
to
the
churche
is
annexed
and
added
the
communion
of
saynctes
?
MAG.
This
particle
DISCIPLE
.
If
they
be
not
of
the
company
or
felowshyp
of
the
churche
/
whiche
doo
lyue
wyckedly
:
and
agayne
we
do
not
know
surely
of
the
most
part
of
men
/
whether
they
be
good
or
euyll
:
The
iudgementes
of
men
are
vncertayn
.
i.
Tim.
v.
There
are
certayn
manyfeste
and
open
crymes
/
whiche
(
as
Paule
saythe
)
do
goo
afore
vnto
iudgemente
.
Of
these
crymes
men
do
iudge
/
as
they
maye
/
for
the
conseruation
of
the
publyke
ordre
.
Roma
.
xii
.
i.
Cor.
xii
.
For
sayncte
Paule
among
the
gyftes
of
the
holy
ghost
/
doth
recken
the
gyfte
of
gouernaunce
.
DIS
.
what
grace
is
gyuen
by
euery
one
of
the
sacramentes
?
By
the
sacr●mentes
are
graces
gyuen
as
is
here
particularly
declared
of
eche
one
of
them
.
wedlocke
.
Ephe.
v.
MAG.
If
any
man
shall
receyue
these
sacramentes
so
as
they
ought
to
be
receyued
in
due
maner
:
by
the
sacramente
of
matrimonye
/
the
prayer
of
the
preste
beynge
put
to
/
is
gyuen
the
gyfte
of
the
spirite
/
by
which
the
husbonde
maye
loue
the
wyfe
with
chaste
loue
/
lykewyse
as
Christe
loued
the
churche
/
and
that
the
woman
agayne
of
her
parte
may
loue
and
reuerence
her
husbonde
as
her
lorde
/
for
Christes
sake
/
and
that
bothe
of
them
maye
teache
/
and
brynge
vp
theyr
chyldren
(
if
it
please
god
to
sende
them
any
)
with
very
greate
dilygence
in
the
christen
faythe
&
vertuouse
lyfe
.
Gala.
vi
.
ii
.
Cor.
v.
It
was
mete
and
conuenient
/
that
he
whiche
was
ones
borne
agayne
in
Christe
/
and
clensed
with
the
bloude
of
Christe
:
shold
not
retourne
ii
.
Pet.
ii
.
Prouer.
xxvi
agayne
in
to
the
soyle
of
myre
and
durte
:
but
for
asmuche
as
in
many
men
charite
is
colde
and
fayth
is
faynte
the
goodnes
of
god
hath
graunted
the
remedye
of
penaunce
/
Pelagius
.
Iouinianus
.
Pelagius
and
Iouiniane
dyd
teache
that
infauntes
neded
not
to
be
baptized
/
for
that
(
as
they
thought
)
infantes
had
no
spotte
of
synne
which
myght
be
washed
away
/
for
they
sayd
that
original
synne
was
in
none
/
saue
onely
in
Adam
and
Eue
/
but
that
all
other
men
and
women
were
borne
pure
and
clene
from
all
maner
synne
/
and
therfore
that
in
them
baptyme
was
nothynge
els
/
but●
an
honourable
signe
and
token
/
by
which
they
myght
be
receyued
into
the
adoption
of
sonnes
/
and
myght
be
commended
to
the
affections
and
myndes
of
christen
men
.
But
the
erroneouse
opinion
of
these
twayne
the
church
doth
refuse
and
condemne
/
folowynge
the
saying
of
Christ
in
the
thyrd
chapitre
of
Iohan
/
Nouatus
Montanus
.
therof
/
Nouatus
and
Montanus
dyd
not
receyue
into
the
companye
and
felowshyp
of
the
churche
those
persones
/
whiche
after
theyr
baptyme
had
dyshonested
and
made
heuy
the
churche
with
some
haynouse
and
manifeste
crime
/
not
(
as
I
wene
)
for
that
they
dyd
take
awaye
from
suche
maner
men
all
hope
of
saluation
/
but
that
they
myght
beryue
them
the
honoure
of
the
felowshyp
or
company
/
to
the
puttynge
of
other
men
in
feare
of
doynge
the
lyke
/
whiche
thynge
sayn●t
Augustine
doth
wytnesse
and
recorde
euidently
of
those
persones
/
whiche
after
beynge
ones
reconciled
to
the
church
by
penaunce
/
had
falne
agayn
into
the
same
/
or
els
into
lyke
cryme
&
trespasse
.
Man
may
shytte
to
man
the
dores
of
the
churche
:
but
heuen
no
man
may
shytte
but
onely
god
.
So
in
the
old
tyme
those
persones
/
which
beynge
prestes
or
deacons
/
had
committed
an
euident
and
manifeste
cryme
/
were
put
out
of
the
clergy
without
any
hope
of
commyng
in
agayne
.
The
same
thyng
was
done
to
the
byshopes
.
But
this
seuerite
or
sharpenesse
of
correction
also
was
mitigated
of
them
that
came
after
.
Concernyng
confession
and
satisfaction
bothe
there
hathe
ben
greate
stryfe
in
tymes
passed
/
and
also
now
these
dayes
is
renewed
agayne
.
Math.
xxii
.
Actuum
.
xxii●
beleue
that
there
are
aungelles
/
no
nor
yet
any
spiritis
/
as
who
shold
saye
/
that
there
were
nothynge
verily
beyng
in
the
nature
of
thynges
/
but
onely
that
/
which
is
open
and
perceyueable
to
the
bodyly
senses
/
from
which
senses
nothing
is
more
farre
away
/
than
is
the
very
godhed
.
Fare
wel
they
also
whiche
do
professe
/
that
the
soules
shall
ryse
or
reuiue
agayne
/
but
the
bodyes
in
no
wyse
:
where
as
in
very
dede
the
soule
(
in
as
much
as
it
is
immortal
)
can
no
more
reuiue
and
ware
alyue
agayne
:
than
it
can
dye
.
But
they
do
call
it
the
resurrection
of
soules
:
whan
they
shall
be
called
forth
to
blysse
/
out
of
the
secrete
places
/
in
whiche
(
after
theyr
madde
dreames
)
they
had
for
a
certayne
tyme
and
season
lyen
hydde
.
Fare
well
they
also
/
whiche
do
denye
/
that
this
selfe
same
bodye
/
whiche
we
do
beare
about
with
vs
shall
reuiue
and
lyue
agayne
/
but
do
say
that
to
euery
man
shall
be
gyuen
another
body
much
more
excellent
and
better
than
this
is
.
But
we
shal
not
be
the
same
mē●
if
we
shall
not
receyue
agayne
the
same
bodyes
.
And
I
pray
you
what
nede
is
it
to
create
newe
bodyes
:
whan
god
by
his
almyghty
power
is
able
to
restore
these
same
bodyes
/
to
most
perfyght
clarite
and
bryghtnesse
/
and
also
to
blessed
immortalite
?
not
chaungynge
the
substance
of
the
body
:
but
chaungynge
the
qualites
of
the
body
into
muche
better
?
☞
With
the
harte
(
saythe
he
)
we
beleue
vnto
ryghtuosnes
:
☞
Aske
&
you
shall
haue
.
But
that
the
prayer
maye
not
be
ydle
:
Hearing
ofte
sermones
Readynge
of
holy
wrytte
.
Remembraunce
of
Christes
death
.
To
these
adde
also
often
hearynge
of
sermones
/
and
holy
readynge
/
sometyme
the
one
/
sometyme
the
other
/
by
course
/
often
callyng
to
remembraunce
of
the
deathe
of
our
lorde
/
namely
whan
thou
haste
receyued
his
body
&
bloude
/
finally
often
commemoration
&
rehersall
of
those
men
&
women
/
whiche
in
tourmentes
Remembraunce
of
saynctes
.
i.
Timo.
i.
&
diuerse
kyndes
of
death
/
haue
fought
a
good
batayle
or
feld
for
Christ
sake
by
these
nouryshemētes
the
sparke
of
fayth
is
nouryshed
/
quyckened
/
&
encreased
.
D.
Good
syr
/
I
do
gyue
thankes
to
the
●pirite
of
Christe
/
whiche
by
the
instrument
of
your
tonge
/
hath
vouchesafed
to
teache
me
so
meruaylouse
philosophye
and
wysdome
:
except
there
be
yet
any
whyt
more
remaynynge
behynde
.
MAG.
There
remayneth
not
much
behynde
that
I
may
teache
:
but
peraduenture
there
resteth
behynd
somewhat
wherof
I
may
admonysh
the
/
if
thou
be
not
yet
waxen
wery
/
how
be
it
this
thyng
haue
I
done
all
redy
hertofore
/
by
the
way
.
DIS
.
I
verily
by
hearyng
a
lytle
and
a
lytle
do
waxe
more
thrusty
and
desyrouse
to
here
.
MAG.
Than
that
that
resteth
behynde
:
we
shall
put
to
/
at
our
nexte
commynge
together
.
The
.vi.
instruction
.
DISCIPLE
.
I
Am
comen
agayne
now
/
lokynge
and
longynge
for
the
laste
messe
of
this
moste
delicate
and
swete
feaste
.
MA.
This
resteth
or
remayneth
behynde
to
confirme
eche
thyng
contaytayned
in
the
Crede
/
with
diuerse
testimonies
of
bothe
testamentes
.
For
there
is
nothynge
taught
herein
/
which
was
not
many
thousand
yeres
agoo
diuersly
shadowed
by
the
figures
of
the
lawe
of
Moyses
/
and
also
shewed
or
told
before
by
the
oracles
of
the
prophetes
/
ye
and
certayn
thynges
also
were
euidently
expressed
.
As
for
exaumple
/
that
there
are
not
manye
goddes
/
and
that
of
one
god
this
world
was
created
/
for
who
so
euer
euen
afore
the
lawe
gyuen
/
dyd
lyue
vertuosly
&
godly
/
dyd
worshyp
onely
one
god
the
creature
of
all
the
worlde
.
Math.
xi
.
Prophecie
ended
in
Iohan
Baptiste
.
Now
the
gyfte
of
prophecie
resteth
&
ceassed
in
Iohon̄
Baptiste
/
as
in
the
ioynynge
together
of
bothe
lawes
/
whose
fortune
it
was
/
that
whome
other
prophetes
as
it
were
through
a
myst
dyd
shew
a
farre
of
for
to
come
:
hym
he
shewed
present
/
poyntyng
hym
with
his
fynger
.
But
of
all
prophetes
the
moste
sure
and
vndowtedly
true
prophete
was
our
lorde
to
his
owne
selfe
/
fullfyllynge
with
his
dedes
/
&
declarynge
that
which
was
shadowed
by
the
obscure
sayinges
and
figures
of
of
the
olde
lawe
/
amonge
the
people
/
in
parables
/
and
among
his
disciples
somtyme
couertly
sometyme
openly
.
His
diuine
nature
he
shewed
with
workes
and
dedes
/
rayther
than
expressed
it
with
wordes
.
And
who
shold
euer
haue
vnderstonde
/
that
by
the
brasen
serpente
/
whiche
was
hanged
vp
on
a
stake
was
shadowed
and
figured
Christ
crucified
:
Faythe
is
of
a
fyre
nature
alwayes
doynge
.
A
similitude
.
Fayth
is
a
thynge
of
a
fyery
nature
/
where
so
euer
it
is
/
it
is
not
ydle
/
but
lykewyse
as
in
a
laumpe
the
oyle
fedeth
and
norysheth
the
flamme
/
lest
it
be
quenched
and
go
out
/
so
doo
the
workes
of
charite
fede
&
nouryshe
faythe
/
that
it
do
not
fayle
or
dye
.
In
this
short
Crede
is
contayned
the
whole
philosophie
of
lyuynge
well
●
vertuosly
.
i.
Pet.
v.
For
the
dyuel
walketh
about
through
the
fold
of
the
churche
/
as
it
were
a
roryng
lyon
sechynge
whome
he
myghte
deuoure
/
whome
sayncte
Peter
byddeth
vs
resyste
beyng
stronge
and
bolde
/
not
with
confidence
and
truste
of
workes
or
of
our
owne
strength
:
but
in
fayth
.
DIS
.
you
haue
armed
me
with
fayth
:
now
you
do
charitably
/
whan
you
teache
a
yonge
soldyer
to
vse
his
armoure
.
MAG.
Our
lord
hymselfe
taughte
vs
/
that
all
the
preceptes
of
the
lawe
are
summaryly
&
generally
contayned
in
this
one
.
☞
Thou
shalte
loue
thy
lord
god
with
all
thyne
harte
/
with
all
thy
soule
/
and
with
all
thy
powers
:
and
thy
neyghbour
as
thyne
owne
selfe
.
But
no
man
can
loue
god
aboue
all
thynges
:
except
that
he
do
beleue
/
that
there
is
nothyng
more
beautyful
or
fayrer
/
nothyng
better
/
nothyng
more
true
/
nothyng
more
amiable
or
louely
/
than
he
.
For
who
so
euer
beleueth
that
any
other
thyng
be●syde
hym
/
is
eyther
better
/
or
els
egall
to
hym
:
that
man
doth
not
beleue
that
he
is
god
.
He
therfore
that
hathe
caste
hymselfe
whole
vpon
god
:
can
loue
nothyng
/
but
that
which
he
doth
loue
for
goddes
sake
/
neyther
can
f●are
anyethynge
/
but
that
whiche
he
fearethe
for
goddes
sake
.
And
euen
forthwith
with
this
begynnynge
*
Credo
in
deum
.
I
beleue
in
god
:
are
cutte
awaye
/
or
at
the
leaste
wyse
are
mitigated
&
aswaged
all
the
desyres
of
the
fleshe
:
to
any
of
which
if
thou
dost
obey
/
despisyng
and
not
regardyng
the
commaundementes
of
god
/
it
is
euydent
&
playne
/
that
thou
makest
to
thyselfe
another
god
/
what
so
euer
thynge
this
is
that
thou
preferreste
afore
god
.
Why
art
thou
so
ioly
/
and
makest
thou
it
so
gaye
with
other
byrdes
fethers
?
Why
dareste
thou
despyse
thy
neyghboure
as
a
vyle
caytyfe
:
which
hath
the
same
father
/
and
the
same
lord
/
that
thy selfe
hast
?
Why
dost
thou
disdayne
hym
as
a
bondeman
:
seynge
that
he
is
redemed
and
boughte
with
the
same
pryce
/
for
whiche
thyselfe
was
raunsomed
?
Why
settest
thou
lyght
by
hym
and
despysest
hym
as
pore
/
of
whom
the
father
hath
care
and
mynde
/
which
is
the
lord
of
all
thynges
?
Were
they
pore
men
:
to
whome
the
Apostle
wryteth
.
The
thyrde
is
/
because
the
same
thynge
semeth
to
be
forboden
by
this
precepte
/
which
was
forboden
by
the
fyrst
precept
/
for
no
man
dothe
wytiyngly
forsweare
hymselfe
by
god
/
whiche
hath
good
opinion
and
iudgeth
well
of
god
/
for
eyther
he
iudgeth
that
god
doth
not
know
the
myndes
of
men
/
or
els
that
he
is
not
offended
with
synnes
.
The
fourth
is
/
that
they
/
which
do
now
a
dayes
sweare
/
for
the
moste
parte
doo
seme
to
violate
and
breake
this
commaundement
:
for
(
accordyng
to
the
saynge
of
the
wyse
preacher
)
in
worldly
thynges
pertaynynge
to
men
is
vanite
of
vanites
/
and
all
is
but
vanite
.
Therfore
the
more
sure
way
is
to
folow
the
counsayll
of
our
lord
/
and
of
sayncte
Iames
.
The
kepyng
of
the
holye
daye
muste
otherwhyles
gyue
place
to
charite
.
Leuitici
.xvi.
DISCIPLE
.
Howe
doth
this
agree
/
that
it
sholde
be
called
the
daye
of
reste
:
whan
we
do
rede
otherwhyles
/
in
that
daye
shall
you
ponyshe
and
vexe
your
soules
?
MAG.
This
songe
was
songen
to
the
Iewes
/
to
whome
it
belongeth
to
wepe
/
because
they
haue
not
the
spouse
.
☞
Learne
you
of
me
/
what
is
meaned
by
honoure
otherwhyles
.
Cicero
.v.
tusculanarum
questionum
This
word
honos
in
the
Latyne
tong
doth
oftentymes
signifie
rewarde
:
as
in
that
sayng
of
the
commedie
.
Hic
tibi
ab
●●lo
habitus
est
honos
.i.
This
rewarde
is
gyuen
to
the
of
hym
/
&
in
that
saynge
honos
alit
artes
.i.
rewarde
nourysheth
artes
or
sciences
.
Therfore
seruice
and
kyndnesse
towarde
our
parentes
is
a
certayne
recompensation
of
the
costes
/
and
of
the
paynes
and
laboures
/
which
they
haue
bestowed
vpon
vs
in
our
infancye
and
yonge
age
/
whyles
the
mother
suffreth
&
abydeth
the
irksomnesse
of
bearyng
vs
in
her
wombe
/
of
trauaylynge
in
the
byrthe
of
vs
/
and
the
laboures
of
geuyng
sucke
and
nourishynge
vs
/
and
also
of
the
long
cares
/
which
the
father
doth
suffre
in
minystryng
and
fyndyng
to
vs
all
costes
and
charges
/
and
doyng
his
vttermost
diligence
to
prouyde
that
his
chylderne
maye
be
taught
and
instructed
to
the
true
faythe
and
godly
lyuyng
.
Nowe
it
happeneth
oftentymes
that
the
father
and
mother
eyther
sore
broken
&
febled
with
age
/
or
els
by
some
other
casualte
and
chaunce
fallen
into
pouertie
and
miserie
:
doo
nede
agayne
anotherwhyle
the
helpe
&
ayde
of
theyr
chyldren
.
Here
in
this
case
we
are
mo●●
bounde
vnto
our
parentes
.
The
Gr●●●kes
do
call
this
recompensation
of
lou●
and
kyndnes
to
our
parentes
/
an●ipela●●gosin
:
MAGISTER
.
The
lesse
that
they
haue
ben
beneficiall
and
haue
done
the
office
of
parentes
to
theyr
chyldren
:
the
lesse
honoure
is
due
to
them
/
and
yet
for
all
that
they
also
are
to
be
obayd●
and
pleased
for
goddes
sake
(
accordyng●
to
that
saynge
of
the
tragedie
.
If
thou●
were
not
my
father
?
)
excepte
peraduenture
they
doo
commaunde
or
appoynte
thynges
to
be
done
/
whiche
are
displeasaunte
to
almyghty
god
/
for
than
it
is
mete
and
accordynge
to
say
vnto
them
/
☞
we
oughte
to
obey
god
rather
than
men
.
The
religion
of
the
gospell
doth
not
abrogate
/
but
dothe
make
perfyte
the
affections
of
nature
.
Marci
.
vii
.
gospell
dothe
not
abrogate
or
put
away
the
naturall
affections
:
but
dothe
make
them
full
and
perfyte
.
And
in
the
gospell
our
lorde
doth
disalow
them
/
which
caryng
no
whytte
for
theyr
fathers
and
mothers
dyd
gyue
theyr
goodes
in
offrynges
into
the
treasure
of
the
temple
.
I
wyll
adde
this
moreouer
.
This
precept
doth
not
onely
appertayne
to
fathers
&
mothers
:
but
also
it
appertayneth
to
byshopes
/
to
teachers
/
&
to
offycers
and
rulers
/
whiche
after
a
certayne
maner
done
beare
the
roume
and
stede
of
parentes
/
for
to
whome
so
euer
honoure
is
commaunded
to
be
gyuen
:
they
are
agayne
euen
by
the
same
commaundement
bydden
to
do
those
benefytes
and
workes
/
vnto
which
greate
thanke
and
honoure
is
due
.
And
therefore
sayncte
Paule
in
the
.vi.
chapitoure
of
his
Epistle
to
the
Ephesianes
/
&
in
other
places
repetyng
this
precept
&
commaundement
:
dothe
pu●
both
parties
in
remembraunce
of
theyr
office
&
duetie
.
A
notable
question
.
Auns●●re
.
what
if
a
priuate
persone
bearynge
none
offyce
/
doth
kyll
one
that
inuadeth
hym
/
in
his
owne
defence
?
MAG.
If
sure
and
vndouted
deathe
be
threttened
hym
/
and
there
be
no
waye
to
auoyde
or
escape
:
I
wolde
counsayle
hym
/
that
is
a
per●yte
man
har●ely
to
desyre
and
call
for
helpe
of
god
/
which
is
oftentymes
more
nerer
at
hande
/
than
we
do
beleue
/
seyng
tha●
we
doo
rede
/
that
euen
a
dragon
beynge
wakened
with
the
crye
of
him
of
whom
she
had
in
tymes
afore
passed
ben
fedde
and
nouryshed
/
hath
runne
vnto
hym
/
&
delyueryd
hym
from
theues
.
Single
for●●cation
is
other
whyles
by
reason
of
the
circumstances
more
gre●ous
offence
:
than
aduoutrie
.
The
husbond
may
commytte
adulterie
with
his
owne
wyfe
.
that
yet
otherwhyles
by
the
reason
of
the
circumstances
/
it
is
made
more
greate
and
greuous
offence
than
aduoutrie
/
ye
more
ouer
euen
in
lawfull
matrimonie
also
is
com●itted
adulterie
if
they
do
vnmeasurably
serue
theyr
fleshely
appetite
and
luste
/
or
if
they
deale
together
after
such
fashyon
/
that
of
that
acte
there
be
no
hope
of
chylde
to
be
begotten
.
☞
Thou
shalt
not
desyre
the
house
of
thy
neyghboure
/
neyther
shalt
thou
desyre
his
wyfe
/
nor
his
seruaunt
/
nor
his
handemayde
/
nor
his
oxe
/
nor
his
asse
/
nor
any
of
all
the
thynges
that
are
his
.
In
Deuterono
.
they
are
putte
in
this
wyse
.
Thou
shalte
not
desyre
the
wyfe
of
thy
neyghboure
/
not
his
house
/
not
his
land
/
not
his
bondman
not
his
handmayde
/
not
his
oxe
/
not
his
asse
/
nor
any
of
all
the
thynges
that
do
belong
to
hym
/
If
thou
do
separate
&
departe
the
concupiscence
&
desyre
of
the
wyfe
/
from
the
concupiscence
of
the
other
possessions
:
than
shall
they
be
two
commaundementes
/
of
the
whiche
the
foremore
appertayneth
to
adulterie
/
the
lattermore
vnto
thefte
.
D.
What
nedeth
these
two
commaundementes
?
Doth
not
he
that
forbyd
the
an
euyll
dede
:
in
so
doynge
forbyd
also
an
euyll
wyll
&
an
euyll
desyre
?
MA.
This
thyng
was
done
because
of
the
rudenesse
&
grosnesse
of
that
people
/
whiche
because
there
was
no
penaltye
sette
or
appoynted
by
the
lawe
vnto
a
lewde
and
vngratious
desyre
:
wolde
els
haue
beleued
/
that
that
thyng
had
ben
no
synne
afore
god
which
is
vnponished
among
men
/
not
for
that
it
is
no
synne
:
but
for
that
mannes
thought
is
moueable
&
ofte
tournynge
/
&
the
dede
may
be
proued
/
but
the
wyll
is
knowen
onely
to
god
.
☞
Thus
endeth
the
dialoge
/
called
the
instruction
of
the
christen
faythe
made
by
the
moste
famous
Clarke
M.
Erasmus
of
Roterdame
.
☜