An
oracion
/
made
in
La
tyne
/
by
the
ryght
reuerende
father
in
God
/
Stephan
/
byshop
of
winchestre
/
now
lorde
chaūchelour
of
Englande
/
touchinge
true
obedience
/
and
now
translated
in
to
Englishe
etc.
AS
I
considered
and
secretely
waied
with
my self
the
present
state
of
ordres
in
the
churche
of
Englande
wherin
/
whan
I
sawe
that
very
many
thinges
,
with
(
whether
it
were
longe
of
men
or
of
times
)
haue
bene
of
longe
season
confu
sely
iombled
together
somthinges
blemished
/
&
som
thinges
decayed
/
&
almost
turned
quite
vp
side
downe
/
were
by
the
pfite
lyne
&
plummet
of
Goddes
worde
/
called
again
/
layde
a
newe
/
&
restored
vnto
the
auncient
foundacions
of
Goddes
worke
:
anon
came
in
to
my
minde
(
even
with
a
certain
reuerent
)
the
invincible
power
&
excellencie
of
goddes
vnfailing
truthe
/
with
(
albeit
it
semeth
now
&
than
vnto
mannes
ꝑsuasion
to
susteine
by
sore
&
longe
enduring
ouerthrowes
)
yet
it
remaineth
euer
hoole
/
constaunt
&
certayn
:
&
though
it
be
darkened
〈◊〉
mennes
sleighty
iugglinges
/
&
countrefait
craf●es
/
as
it
were
with
certayn
mystes
for
a
while
yet
●
the
tyme
of
God
appoynted
/
it
bursteth
out
●
and
sheweth
it selfe
clearely
/
like
the
soune
/
whan
darkenes
is
bannished
and
chaced
And
I
doubt
not
/
but
many
bothe
learned
/
grave
/
and
right
good
men
were
in
the
selfe
same
/
or
not
muche
vnlike
thought
that
I
was
in
:
&
wher
they
haue
ben
tangled
with
a
certain
folishe
and
cankred
vile
supersticion
/
and
haue
wrastled
against
the
truthe
/
of
a
longe
time
/
this
advised
consideracion
hathe
pulled
awaye
all
their
scrupulous
doubtes
/
and
by
the
workinge
Lorde
,
what
wilte
thou
haue
me
to
doo
?
For
that
chosen
vessell
had
so
muche
pleyntye
of
the
grace
of
God
/
that
he
confessed
by
and
by
/
it
was
the
voice
of
God
/
that
checked
him
/
and
called
him
from
his
errour
/
and
so
commytted
him selfe
hoolly
to
the
governaunce
of
God
/
and
obeyde
him
in
all
truthe
/
and
did
after
him
in
all
poyntes
without
any
more
adoo
.
But
as
for
me
(
albeyt
my
Iudgement
hathe
bene
alwaye
/
that
the
tru
the
ought
to
be
obeyde
/
which
doubtles
dothe
come
all
together
of
God
)
yet
in
the
discussing
and
triall
of
the
truthe
/
I
did
not
so
easely
content
my selfe
.
But
I
so
framed
my selfe
/
that
/
as
it
This
my
leasure
taking
/
which
some
perchaunce
recken
for
a
to
muche
obstinate
rebelling
/
my
myndc
is
not
to
ascribe
vnto
myn
owne
wisedome
or
grauitie
/
lest
any
man
wolde
thinke
/
I
were
fayne
(
as
they
saye
)
to
praise
my selfe
/
for
lacke
of
good
neighbours
:
But
I
doo
most
constauntly
affirme
and
impute
it
(
as
right
is
)
vnto
the
soudry
working
of
God
/
in
setting
furthe
the
truthe
/
of
whom
/
all
men
/
whan
they
are
taught
which
be
taught
in
dede
/
according
to
this
sayeng
.
And
ye
shal
be
all
taught
So
that
myne
intent
is
not
/
persently
to
rendre
the
cause
of
my
slackenes
/
or
to
clayme
that
ad
vised
leasure
taking
/
as
a
propre
inwarde
gifte
of
myne
owne
/
which
were
not
only
a
token
of
folishnes
with
men
/
but
also
a
very
wyckednes
towardes
God
:
but
I
wolde
rather
yelde
to
the
worlde
/
what
it
was
/
that
chaunged
myne
opinion
so
muche
/
and
what
caused
me
now
at
leyngh
/
to
dissent
from
my selfe
/
and
from
myne
owne
former
wordes
and
dedes
.
And
in
dede
(
to
tell
you
at
a
worde
)
that
compelled
me
/
that
compelled
all
men
/
whan
God
seeth
his
tyme
/
euen
the
myghtye
power
of
the
truthe
/
wherunto
all
thinges
at
leyngh
Nou
I
desire
and
hartely
praye
the
/
gentill
rea
der
/
to
beare
frendly
with
me
/
in
speaking
of
true
obedience
/
and
suche
thinges
/
as
for
thy
sake
/
the
rules
either
of
Rhetorike
or
Logike
/
require
of
a
writer
that
is
/
that
I
shoulde
/
at
the
beginnyng
/
geue
the
occasion
either
to
be
lovingly
bent
/
or
fytte
to
be
instructe
/
or
elles
to
be
attētyve
/
which
as
yet
I
have
nothing
done
/
yet
geve
them
to
me
agayne
/
as
if
thou
haddest
receaved
them
/
and
forgeve
me
then
/
as
though
thou
were
perfitly
payed
of
them
in
dede
.
For
seinge
I
perceave
that
I
have
obeyed
truly
/
in
acknowlageinge
the
truthe
/
I
can
not
chose
/
but
set
furthe
somthinge
openly
/
touching
true
obedience
/
and
though
I
am
not
hable
to
speake
of
it
/
according
to
the
worthynes
of
the
thinge
/
yet
myne
endeavour
shal
be
to
speake
it
openly
/
and
open
it
plainly
.
And
to
come
spedely
to
my
purpose
:
I
thinke
/
that
to
obeye
truly
/
is
nothing
elles
/
but
to
obey
vnto
the
truthe
.
And
God
is
that
truthe
(
as
scripture
recordeth
)
For
albeit
God
in
the
olde
lawe
/
whan
he
had
determined
in
slaine
sacrifices
and
offringes
/
to
shaddowe
and
signifie
/
his
owne
syncere
and
pure
service
and
honour
(
which
the
true
wurshippers
should
doo
now
in
spirite
and
truthe
)
and
for
that
cause
gave
strait
commaundement
/
that
those
slaine
sacrifices
and
oblaciones
shoulde
be
had
in
highe
honour
and
devocion
/
to
shewe
/
how
muche
more
dearely
he
estemed
obedience
/
he
hathe
manifestly
declared
in
many
places
of
the
scriptures
/
that
he
setteth
more
by
obedience
/
than
by
all
oblaciones
&
sacrifices
.
For
so
Wolde
the
Lorde
haue
offrynges
and
sacrifices
(
saythe
he
)
and
not
rather
that
the
Lordes
worde
shoulde
be
obeyed
?
Obedience
is
better
,
than
burnt
offrynges
,
and
to
take
heade
,
is
more
,
than
to
offre
the
fatte
oframmes
.
Moses
also
in
Deuteronomio
,
I
set
before
your
faces
this
daye
,
blessinge
and
cursinge
.
Blessinge
,
if
ye
obey
vnto
the
commaunde
mentes
of
the
Lorde
your
God
,
which
I
conmaunde
this
daye
:
and
cnrsinge
,
if
ye
doo
not
obey
.
Of
this
true
obedience
Saint
And
who
so
euer
putteth
his
perfite
belefe
and
hope
in
God
/
loketh
for
rewarde
at
his
only
ham
des
/
and
without
God
compteth
not
vpon
his
owne
workes
/
and
dedes
/
but
poynteth
them
their
limites
/
so
that
he
rendreth
them
vnto
God
/
as
though
they
were
done
of
God
/
from
whom
al
good
thinges
procede
/
and
acknowlageth
God
to
be
the
only
begynnyng
and
fynysshing
of
all
goodnes
:
that
man
is
doubtles
he
/
that
maye
be
sayde
/
to
obeye
truly
/
that
is
to
saye
/
in
folowing
the
truthe
/
and
for
tru
thes
sake
in
contemnyng
all
thinges
/
that
this
deceaveable
worlde
/
is
wont
bothe
to
make
shewe
of
/
and
to
magnifie
.
And
to
th
intent
mankinde
shoulde
clearely
and
playnly
/
not
only
with
eares
/
but
also
with
eies
/
vnderstande
and
see
this
truthe
of
obedience
/
that
is
to
saye
/
to
th
intent
as
many
as
are
children
/
shoulde
be
drawne
/
bothe
ontwardely
/
and
inwardely
/
of
the
heavenly
father
/
to
atteyne
that
truthe
:
the
worde
(
Iesus
Christ
)
proceded
from
the
father
in
to
the
virgine
/
and
taking
vpon
him
a
very
true
and
a
mortall
body
/
became
fleshe
/
and
the
very
same
/
bothe
God
and
man
dwelt
among
vs
/
For
to
beleve
surely
in
God
/
and
to
cleave
constauntely
vnto
him
/
which
the
scripture
calleth
a
righteous
mannes
lyfe
/
is
doubtles
to
obey
him
/
and
in
exercising
obedience
/
to
chasten
the
body
/
to
bring
the
fleshe
in
to
seruitute
/
to
subdue
the
kingdome
of
synne
/
as
muche
as
lyeth
in
vs
:
to
depende
of
God
/
to
make
our
membres
servauntes
of
righteousnes
/
to
set
light
by
our
owne
commoditie
/
and
for
Goddes
sake
/
to
care
for
other
mennes
/
to
trust
that
God
hi
This
is
to
love
the
Lorde
/
with
all
our
hearte
/
which
is
a
gelous
God
/
that
can
not
awaye
with
any
man
/
that
serveth
euery
maister
/
but
he
requireth
to
have
the
man
all
holle
to
him selfe
/
and
not
to
be
hewen
in
peces
/
to
serve
two
diverse
maistres
commaundementes
/
but
he
will
be
only
worshipped
/
and
he
wil
be
only
served
of
them
that
be
his
.
This
secret
will
of
God
/
being
(
by
his
〈◊〉
cheable
devise
)
hidden
from
the
begynnyng
/
is
now
in
the
ende
of
the
world
/
reveled
vnto
vs
/
by
our
Christ
/
the
〈◊〉
sacrifice
and
raunsom
of
mankynde
/
who
in
appeaceing
the
most
〈◊〉
deserved
wrathe
of
God
/
hathe
declared
the
holsom
doctrine
of
obedience
in
his
dedes
/
and
hathe
suffred
for
vs
/
leaving
vs
an
ensample
/
that
we
shoulde
folowe
his
fotesteppes
/
with
〈◊〉
we
will
considre
/
we
shall
playnly
fynde
/
〈◊〉
to
be
true
obedience
/
which
(
all
other
maters
set
aparte
)
executeth
and
practiceth
the
will
〈◊〉
God
/
exprest
to
mankynde
in
the
worde
/
which
is
Christ
/
and
being
stered
vp
of
god
/
〈◊〉
also
the
effecte
&
ende
vnto
god
/
which
〈◊〉
the
gifte
/
bothe
to
wil
and
to
worke
/
according
to
his
owne
good
will
.
Therfore
whan
Chr
stes
mother
troubled
him
/
as
he
was
teaching
in
the
temple
/
and
occupied
in
the
office
of
〈◊〉
obediencc
/
Doest
thou
not
knowe
,
quod
he
that
I
must
nedes
be
about
my
fathers
〈◊〉
nes
?
to
shewe
manefestly
/
that
even
the
affecci
〈◊〉
of
nature
/
ought
to
obey
the
will
of
God
/
that
nothing
ought
to
be
done
/
before
the
〈◊〉
maundement
of
God
/
by
obedience
.
As
the
〈◊〉
(
saithe
he
)
so
I
〈◊〉
And
in
an
other
place
/
I
am
not
sent
,
but
vnto
shewing
therby
/
that
nothing
ought
to
be
desired
/
that
shoulde
blemyshe
the
office
of
true
obedience
.
Whan
the
houre
of
Christes
passion
drewe
nere
/
and
whan
he
had
made
that
forme
of
prayer
/
that
shoulde
be
most
convenient
for
our
weake
frayltie
/
at
the
peril
of
deathe
/
Father
,
if
it
be
possible
,
let
this
cuppe
passe
from
me
:
he
added
straightwayes
(
to
declare
the
victory
Not
as
I
will
,
but
as
thou
wilte
.
Which
his
fathers
commaundements
/
God
the
sonne
obeyed
to
the
vttermost
in
the
mysterie
of
our
redempcion
/
to
shewe
vs
how
we
shoulde
obeye
/
and
because
(
as
the
〈◊〉
saydesawe
is
)
we
shoulde
not
spill
the
wine
with
powring
in
water
/
and
lose
all
the
frute
of
obedience
/
he
hathe
also
with
his
owne
most
true
and
most
certayne
wordes
/
taught
vs
in
〈◊〉
other
place
(
and
perfourmed
the
same
also
in
his
dedes
)
that
he
sought
not
his
owne
glorie
/
through
his
obedience
/
but
his
fathers
.
I
(
saithe
he
)
seke
not
myne
owne
glorie
,
but
my
fathers
.
If
I
(
saythe
he
)
glorifie
my selfe
And
in
an
other
place
/
he
geveth
vs
more
playne
warning
of
this
/
say
〈◊〉
/
Let
your
light
(
saythe
he
)
so
shine
before
men
,
that
they
may
glorifie
your
father
,
Yf
we
trust
vpon
commendacion
or
vayne
glorie
at
mennes
handes
/
we
lose
our
rewarde
/
and
shall
appeare
And
herevnto
I
suppose
it
maye
be
applyed
/
that
.
S.
Paule
writteth
/
sayeng
:
Not
he
that
is
a
Iewe
openly
,
is
a
Iewe
:
nether
is
the
circuncision
of
the
fleshe
,
that
is
done
openly
,
circuncision
,
but
he
that
is
a
Iewe
secretly
,
is
a
right
Iewe
,
and
the
circuncision
of
the
hearte
,
is
the
circuncision
,
that
consisteth
in
the
spirite
,
and
not
in
the
lettre
,
whose
praise
is
not
of
men
but
of
God
.
Let
the
lorde
therfore
be
bothe
our
parte
/
and
the
hole
summe
of
our
enheritaunce
/
who
By
this
maner
of
ordre
/
it
semeth
that
Saint
Paule
set
furthe
the
rule
of
obedience
/
whan
Blesshed
shall
you
be
,
whan
men
hate
you
,
and
persecute
you
etc.
For
the
sonne
of
mannes
sake
,
reioyce
and
be
gladde
,
for
your
rewarde
is
great
in
heauen
.
For
if
we
suffre
〈◊〉
iustly
for
our
faultes
(
as
.
S.
Petre
saithe
)
what
gramercie
is
it
to
vs
?
For
that
is
exhibited
vnto
that
lawes
&
not
vnto
god
/
even
as
that
is
not
worthy
of
any
rewarde
at
Goddes
hande
/
how
godly
so
ever
it
seme
in
outwarde
appearaunce
/
that
hunteth
after
any
earthy
mater
/
glorie
/
or
estimacion
of
man
/
with
is
that
ppretie
of
hypocrites
/
vnto
whom
the
sayeng
of
God
is
mencioned
:
Thou
haste
rceaued
thy
rewarde
.
For
so
shall
the
man
be
cursed
/
that
dbeyeth
not
God
/
which
happeneth
two
maner
of
wayes
/
In
vayne
doo
you
worship
me
,
in
the
commaundementes
and
doctrines
of
men
,
seyng
you
haue
broken
my
praeceptes
for
your
owne
tradicion
.
And
to
the
intent
we
doo
not
soo
/
we
ought
furst
of
all
to
take
hede
/
that
we
kepe
surely
that
marke
/
which
is
certai
and
is
signed
with
the
syngre
of
God
/
wherby
we
may
make
a
distinction
betwene
Goddes
causes
and
mannes
/
that
they
be
not
shuffled
together
.
Furst
of
all
therfore
/
recken
vpon
this
for
a
certayntie
/
that
the
talke
of
God
/
conteyned
in
the
holy
scriptures
/
by
the
declaracion
of
the
holy
goost
/
doth
reporte
vnto
vs
the
most
certayn
true
worde
of
God
/
that
we
maye
therby
vnderstande
&
learne
his
will
/
and
the
certayntie
of
his
commaundementes
and
doctrine
/
to
the
intent
/
beī
ge
instructe
that
waye
of
commaundementes
/
we
may
goo
straight
to
the
countrey
euerlasting
.
Than
Sir
/
what
is
commaunded
in
them
?
Many
thinges
are
commaunded
in
them
surely
:
wherof
som
thinges
in
the
olde
testament
were
chiefly
spoken
/
not
to
iustifie
the
soule
inwardely
/
but
for
the
keping
of
the
people
in
ordre
/
which
in
this
newe
people
regenerate
in
Christ
/
are
vanyshed
awaye
euen
as
it
were
by
the
light
of
truthe
succedinge
darkenes
/
which
it
were
superfluous
/
and
not
to
the
purpose
/
to
treate
of
at
this
present
/
for
somuche
as
myne
intent
is
to
speake
only
of
those
preceptes
/
which
God
determined
to
signifie
/
not
vnto
ane
only
sorte
of
people
/
but
by
one
sorte
of
people
/
vnto
all
nationes
/
wherof
not
so
muche
as
one
〈◊〉
or
one
title
coulde
be
pretermitted
.
And
these
/
of
som
men
are
called
/
morall
preceptes
/
which
/
forasmuche
as
they
perteigne
also
to
holynes
and
chastitie
of
life
and
maners
/
thei
are
denied
to
abide
still
perfitily
in
their
full
streynght
&
vertue
.
And
ther
of
we
maye
be
per
suaded
/
as
well
by
many
other
places
/
as
namely
by
this
place
of
the
gospell
/
wher
Christ
teaching
the
people
/
pronounceth
so
playnly
/
that
we
shall
not
entre
in
to
the
kingdome
of
heaven
/
onles
our
righteousnes
excede
the
righteousnes
of
the
scribes
and
Pharisees
.
In
which
sayeng
/
albeit
Christ
did
not
altogether
allowe
the
righteousues
of
the
Pharisees
/
because
it
was
only
a
humayne
and
a
carnall
righteousnes
/
that
is
to
saye
/
it
consisteth
in
outwarde
hypocrisye
of
dedes
/
and
sprong
not
out
of
that
fountayne
of
the
spirite
/
whom
the
only
grace
of
God
(
in
the
same
Christes
merites
)
causeth
to
spowte
water
:
yet
by
this
conference
/
we
take
it
/
that
he
shewed
and
admonished
vs
/
the
pure
behaueour
/
which
the
lawe
required
in
the
Scribes
and
Pharisees
/
and
not
to
remitte
nor
to
set
it
at
lybertie
by
the
doctrine
of
the
Gospell
/
but
by
that
significacion
of
wordes
/
to
enlarge
the
limites
of
holynes
and
chastitie
/
and
to
require
the
encreace
and
gooing
forewarde
ther
of
/
in
this
newe
lawe
of
the
Gospel
.
For
the
libertie
which
is
geuen
vnto
vs
by
the
Gospel
/
and
is
thought
tohaue
abrogated
Moses
lawe
/
perteineth
not
to
that
intent
/
that
we
may
forgete
the
morall
preceptes
and
haunt
a
light
dissolute
/
&
filthie
maner
of
life
/
but
that
we
shoulde
be
free
from
synne
/
&
become
the
servauntes
of
righteousenes
/
and
that
/
loke
what
the
will
of
God
/
teacheth
vs
in
the
scriptures
/
to
tende
vnto
godlynes
/
we
shoulde
haunte
that
/
and
embrace
that
/
according
to
goddes
commaundement
/
so
as
the
sta
te
of
our
obedience
maye
be
constauntly
certayn
of
the
which
morall
preceptes
in
the
olde
lawe
/
to
speake
of
som
(
for
my
purpose
is
not
to
make
present
rehersal
particularly
of
them
all
)
the
Leuiticalle
preceptes
/
touching
forbidden
&
incesteous
mariages
/
as
ferre
as
thei
concerne
chaste
and
pure
wedlocke
/
wher
in
the
hole
custome
of
〈◊〉
life
is
conteyned
/
and
the
original
fountayne
of
the
encreace
of
people
consisteth
/
are
alwayes
reputed
to
be
suche
sorte
/
that
being
in
dede
geuen
furst
to
the
Iewes
/
(
because
they
shoulde
be
declared
to
advaunce
the
Law
of
nature
)
they
shoulde
perteyne
to
all
maner
of
people
in
the
hole
worlde
for
〈◊〉
.
Wher
in
doubtles
/
bothe
the
voice
of
nature
and
the
commaundement
☞
And
amonge
these
/
seing
/
ther
is
a
〈◊〉
dement
that
a
man
shall
not
mary
his
brothers
wife
/
what
ought
or
coulde
the
king
of
〈◊〉
de
his
most
excellent
Maiestie
haue
done
/
other
wise
than
.
[
(.)
](A01461-e2970-b)
(.)
Than
that
vish
.
of
Cantorbury
was
not
all
that
doer
/
but
that
church
&
perliament
.
by
the
hole
consent
of
the
people
/
&
judgement
of
his
churche
/
he
hath
done
?
that
is
/
that
he
shoulde
be
dyvorced
from
vnlawful
mariage
/
and
vse
laufull
and
permitted
copulacion
:
and
obeyeng
(
as
mete
it
was
)
conformablye
vnto
the
commaundement
/
he
shoulde
cast
of
her
/
whom
nether
lawe
nor
right
permitted
him
to
retayne
/
and
take
him
to
chaste
and
law
full
mariage
.
Wherin
/
.
T.
for
afmuche
as
the
judgement
of
goddes
worde
might
haue
suffised
/
wher
vnto
all
men
ought
to
obeye
without
stopping
or
stayeng
/
yet
the
kinges
most
royal
Maiestie
was
content
to
have
the
assisting
consentes
of
men
of
notable
gravitie
/
and
the
censures
of
the
most
famous
.
D.
vniuersities
of
that
world
.
And
all
to
the
intent
/
that
men
shoulde
/
thinke
/
he
did
/
that
he
bothe
might
doo
/
and
ought
to
doo
vprightely
wel
/
seing
the
best
learned
and
worthy
good
men
haue
subscribed
/
vn
to
it
:
and
that
he
shewed
such
obedience
in
so
doing
/
as
the
truthe
of
goddes
worde
/
semeth
to
But
let
vs
returne
to
the
purpose
/
which
chiefly
standeth
in
this
poynt
/
that
/
we
shewe
/
that
he
obeyeth
truly
/
which
walketh
in
the
lawe
of
the
lorde
and
blenchet
not
out
of
the
waye
of
Goddes
commaundementes
/
but
with
an
humble
and
willinge
hearte
committeth
him selfe
to
Goddes
will
/
neuer
to
refuse
the
autoritie
of
God
/
and
to
obey
bothe
him
and
al
them
/
whom
God
commaundeth
him
to
obey
for
his
sake
.
In
dede
/
God
/
according
to
his
〈◊〉
great
and
vnspeakeable
goodnes
towarde
mankynde
/
to
encreace
habundaunce
of
glorie
in
vs
/
wherby
he
might
establishe
present
mater
for
vs
/
to
exercise
our selues
godly
and
thanke
worthyly
in
/
substituted
men
/
who
being
put
in
autoritie
as
his
vicegerentes
/
shoulde
require
obedience
/
which
we
must
doo
vnto
them
with
no
lesse
frute
/
for
Goddes
sake
/
than
we
shoulde
doo
it
(
what
honour
so
euer
it
were
)
〈◊〉
vnto
God
him selfe
.
And
in
that
place
he
hathe
set
princes
/
whom
/
As
for
example
:
The
maister
biddeth
the
seruaunt
doo
a
thinge
/
and
the
kinge
commaundeth
him
to
do
a
cleane
contrary
thinge
/
and
bo
the
at
one
tyme
/
and
in
one
moment
.
And
forasmuche
as
they
ought
bothe
to
be
obeide
for
goddes
sake
/
by
the
worde
of
God
/
the
very
nature
of
thinges
/
can
not
admitte
/
bothe
their
commaundementes
/
to
be
applied
in
at
al
one selfe
same
time
/
and
of
al
one selfe
same
man
here
in
like
as
it
might
perchaunce
be
doubted
of
som
man
that
hatheth
not
yet
his
wittes
/
muche
exercised
/
whether
of
them
the
seruaunt
is
bounden
chiefly
and
most
principally
to
obey
/
euen
so
vnto
him
/
that
marketh
wel
other
like
causes
/
the
solucion
of
suche
a
question
shall
anon
playnly
appeare
/
that
nature
it self
frameth
the
mater
so
/
that
the
inferiours
must
also
serve
and
geve
place
to
the
superiours
.
Therfore
in
this
propoundeth
example
/
the
servaunt
must
not
obey
his
maister
/
but
the
kinge
/
as
his
superiour
mayster
/
as
him
/
whom
bothe
/
the
maister
and
servaunt
are
bounden
to
obeye
.
And
for
asmuche
as
we
acknowlage
/
that
ther
is
one
above
bothe
the
servaunt
/
maister
/
and
Kinge
/
even
God
/
whiche
is
the
Kinge
of
Kinges
and
Lorde
of
Lordes
/
of
whom
al
thinges
/
thinges
/
by
whom
all
thinges
/
and
in
whom
all
thinges
are
:
his
commaundementes
all
men
ought
Therfore
is
the
wife
praised
that
obeyeth
her
husbande
/
yea
/
vnto
deathe
.
For
it
is
better
to
obey
God
than
men
.
Thus
in
asmuche
as
it
is
manifest
/
that
an
ordre
ought
to
be
kept
in
obedience
/
and
that
our
duetie
is
to
obey
euery
one
chiefly
/
after
such
sorte
/
as
he
excelleth
other
in
ordre
and
prerogatyve
by
the
testimonie
of
Goddes
lawe
:
I
thinke
it
Wherin
surely
I
see
no
cause
/
why
any
man
shoulde
be
offended
/
that
the
kinge
is
called
the
headde
of
churche
of
Englande
/
rather
than
the
headde
of
the
realme
of
Englande
.
Here
now
I
appeale
vnto
the
/
gentill
reader
/
to
set
aparte
the
termyng
of
terme
wordes
in
the
meane
sea
son
&
to
weyghe
the
mater
selfe
.
For
I
am
not
ignoraunt
/
of
the
force
of
bothe
the
〈◊〉
of
speches
/
and
that
this
worde
(
churche
)
I
hate
the
malignaunt
churche
)
but
that
only
multitude
of
people
/
which
beinge
〈◊〉
in
the
profession
of
Christ
/
is
growne
in
to
one
body
.
For
this
came
in
by
custome
/
that
this
terme
/
churche
/
which
elles
is
a
common
terme
/
became
(
notwithstonding
)
the
propre
name
of
a
more
excellent
bodye
.
But
this
worde
(
Realme
)
is
more
playnly
knowne
/
and
comprehendeth
all
subiectes
of
the
kinges
dominions
/
who
so
euer
they
be
/
and
of
what
condicion
so
euer
they
be
/
whether
the
be
Iewes
/
Barbarianes
/
Saracenes
/
Turkes
or
Christianes
.
Than
/
seinge
in
this
mater
/
which
I
haue
in
hande
/
the
mater
that
is
ment
by
it
/
is
of
such
sorte
/
that
is
agreeth
indifferently
with
bothe
maner
of
speches
/
and
seinge
the
churche
of
Englande
consisteth
of
the
same
sortes
of
people
at
this
daye
/
that
are
comprised
in
this
worde
/
realme
/
of
whom
/
the
kinge
his
called
the
headde
:
shall
he
not
/
beinge
called
the
headde
of
the
realme
of
Englande
/
be
also
the
headde
of
the
same
men
/
whan
they
are
named
the
churche
of
Englande
?
Shall
the
termynge
of
wordes
/
inas
muche
as
they
haue
non
other
vse
/
but
to
signifie
the
thinges
/
be
of
suche
force
in
this
cause
/
as
to
turne
the
nature
of
the
thinges
them selues
vp
side
downe
?
that
one
man
shoulde
be
taken
in
〈◊〉
estate
of
beinge
/
and
an
other
in
his
estate
/
all
one
according
to
the
diuersitie
of
names
?
I
knowe
wel
ynough
/
that
/
by
relacion
of
names
/
the
offices
are
somtymes
chaunged
/
and
that
the
selfe
same
al
one
man
/
as
he
is
called
by
this
name
or
that
name
/
must
also
doo
the
partes
of
office
agreing
to
that
name
.
But
if
the
kinge
be
the
headde
of
For
ther
is
no
subieccion
against
God
.
What
a
folye
were
it
than
/
for
a
man
to
confesse
/
that
al
one
man
(
if
ye
lust
to
call
him
Iohan
)
dwelling
in
Englande
/
is
in
subieccion
to
the
kinge
/
as
vnto
the
headde
:
&
if
ye
call
him
a
christian
/
of
the
same
for
te
/
to
saye
that
he
is
not
a
subiecte
?
For
in
that
his
abidinge
is
in
Englande
/
he
is
of
that
realme
/
&
in
that
he
is
a
christian
/
dwelling
in
Englande
/
he
is
demed
to
be
of
the
churche
of
Englande
.
They
kinge
(
saye
they
)
is
the
headde
of
the
realme
but
not
of
the
churche
:
wheras
/
notwtstonding
/
the
churche
of
Englande
/
is
nothing
elles
/
but
the
congregation
of
men
and
women
/
of
the
clergie
and
of
the
Therfore
/
the
autoritie
of
the
Maistre
/
towardes
the
servaunt
/
and
the
right
of
the
husbandes
superioritie
over
that
wife
/
is
not
lost
by
the
meane
of
religion
:
&
shal
it
be
lost
to
that
kinge
?
who
/
forasmuche
as
he
(
yea
though
he
be
an
infidele
)
representeth
/
as
it
were
the
ymage
of
God
vpon
earthe
/
so
that
he
is
called
the
headde
and
the
guyde
of
the
people
/
shall
his
state
be
nypped
of
because
of
the
christian
profession
?
&
shall
he
be
called
no
more
the
headde
of
the
people
/
which
is
the
churche
/
but
the
nerer
he
draweth
to
God
by
faythe
(
which
is
the
only
mea
ne
to
com
to
God
/
shal
he
so
muche
the
further
goo
awaye
from
Goddes
ymage
?
and
shall
he
begynne
to
be
had
in
so
muche
lesse
reuerence
with
the
people
/
for
that
names
sake
/
that
he
ought
most
chiefly
to
be
honoured
for
?
Truly
/
if
he
be
the
headde
of
the
people
/
and
that
by
the
ordinaunce
of
God
/
as
no
man
sayeth
naye
/
yea
euen
aswell
whan
the
people
/
as
the
prince
be
most
ferre
dissevered
from
God
through
infidelitie
how
muche
more
now
/
seinge
they
accorde
through
the
power
of
God
in
one
profession
of
faithe
/
&
by
that
meanes
are
a
churche
/
ought
But
here
som
man
will
saye
to
me
:
you
travaile
about
that
/
that
no
man
is
in
doubt
of
.
For
who
euer
〈◊〉
/
that
the
prince
ought
to
be
obeyed
?
it
is
most
certayn
/
that
he
that
will
not
obeye
the
Prince
/
is
〈◊〉
to
dye
for
it
:
as
it
is
comprehended
in
the
olde
lawe
/
and
also
con
firmed
in
the
newe
lawe
.
But
we
must
see
(
wil
he
saye
(
that
the
kinge
doo
not
passe
the
〈◊〉
appoynted
him
/
as
though
ther
must
be
an
〈◊〉
trer
for
the
ordringe
of
his
limites
.
For
it
is
certayn
/
that
obedience
is
due
/
but
how
ferre
the
limites
of
requiring
obedience
extende
/
that
is
all
the
hole
question
that
can
be
〈◊〉
.
What
maner
of
limites
are
those
/
that
ye
tel
me
or̄
seinge
the
scripture
hathe
non
suche
?
but
generally
speaking
of
obedience
/
which
the
subiecte
is
bounden
to
doo
vnto
the
prince
/
the
wife
vnto
the
husbande
/
or
the
serua
〈◊〉
to
the
maister
it
hathe
not
added
so
muche
as
one
sillable
of
excepicion
/
but
only
hathe
For
if
I
must
take
in
hande
to
interprete
the
generall
doctrine
of
obedience
/
as
it
ought
to
be
&
shal
conferre
and
compare
scripture
to
scripture
/
&
searche
out
the
true
&
right
meaning
of
the
scripture
/
as
the
most
godly
and
greatest
Obey
your
rulers
,
sayth
Paule
to
〈◊〉
:
which
place
/
and
the
xiij
.
to
the
Romaynes
/
som
expounde
of
the
Bishop
of
Ro.
autoritie
/
whiche
they
call
/
the
ecclesiasticall
power
.
Also
in
the
actes
of
the
apostles
/
Take
hede
to
your selues
,
and
to
the
hole
flocke
,
amonge
whom
the
holy
goost
hathe
set
you
to
be
ouerseers
,
to
gouerne
the
churche
of
God
,
whom
he
hathe
purchaced
,
with
his
owne
bloude
.
And
lest
we
shoulde
passe
ouer
any
thing
/
although
it
is
ment
to
an
other
purpose
/
let
vs
not
omitte
that
/
that
Petre
speaketh
/
concerninge
the
Royall
priesthode
.
For
this
texte
:
Whatso
euer
thou
shal
bynde
in
earthe
&c.
perteyneth
to
an
other
mater
/
and
this
:
Fede
my
shepe
:
besides
that
/
that
Christ
spake
with
his
owne
mouthe
/
meaneth
no
more
/
but
that
I
haue
allready
shewed
/
was
commaunded
/
concerning
the
gouernement
of
the
churche
.
These
sentences
and
suche
like
/
though
they
be
vnderstonden
/
as
those
men
wolde
haue
them
/
that
is
/
that
Bishopes
&
ministres
of
the
worde
of
God
in
the
churche
/
are
nothing
against
the
kinges
autoritie
(
but
that
he
maye
be
called
the
headde
of
the
churche
)
no
more
/
than
the
obedience
due
to
that
kinge
/
is
any
thing
nypped
or
diminyshed
/
in
that
/
that
the
wife
is
commaunded
to
obey
her
husbande
/
&
that
seruaunt
his
maister
/
as
it
were
with
generall
speache
of
wordes
.
Forlike
as
with
the
lawers
/
as
they
them selues
terme
it
/
ther
be
now
&
than
sondry
iurisdicciones
that
procede
out
of
al
one
thinge
/
&
yet
they
marre
not
one
an
other
:
but
they
consiste
&
concurre
by
the
mutual
helpe
of
one
to
an
other
:
euen
so
in
that
the
gouernement
of
the
churche
is
committed
to
the
apostles
/
&
to
those
that
succede
in
their
rowmes
/
maye
not
be
thought
to
abrogate
or
diminishe
that
/
that
God
hathe
committed
vnto
princes
/
in
any
condicion
.
The
person
/
vicare
or
the
parishe
priestes
cure
of
his
parisheners
/
is
neuer
the
lesse
/
because
the
bishop
ought
also
to
ouersee
:
nether
maye
the
Bishoppes
iurisdiccion
be
demed
of
non
effecte
/
because
he
must
take
the
Archebishoppe
for
his
superiour
.
For
the
curate
/
the
bishop
&
th
archebishoppe
do
gouerne
the
churche
euery
one
in
their
degree
&
ordre
.
Than
like
as
euery
one
of
them
doing
their
office
/
seme
not
to
hindre
one
an
other
/
but
to
helpe
one
an
other
/
euenso
/
in
the
we
finde
/
the
gouernement
of
the
churche
was
committed
to
the
apostles
/
&
to
those
that
succede
in
their
rowme
/
that
which
beforehande
is
committed
of
God
to
princes
/
is
in
no
wise
taken
awaye
.
But
forasmuche
as
gouernement
hathe
nede
of
many
thinges
/
especially
teaching
&
preeminence
occording
to
the
sondry
distribucion
of
giftes
/
vnto
som
/
God
hathe
committed
the
office
of
teaching
/
&
the
ministerie
of
the
sacramentes
in
all
one
bodye
/
&
to
som
preeminence
/
not
to
be
aduersaries
/
but
as
diuerse
membres
agree
in
one
body
/
so
in
gouernement
they
shoude
accorde
together
/
&
euery
one
goo
abouth
is
owne
office
with
charitie
.
But
here
me
thinke
/
I
heare
som
men
startle
/
&
as
it
were
/
wondrous
earnestly
chide
/
because
I
had
rather
vse
a
newe
makinge
of
distinccion
,
than
that
olde
accustumed
Hum
trum
distinccion
,
which
as
those
men
thinke
/
dothe
put
a
handesom
difference
betwene
the
gouernementes
of
a
Prince
/
and
of
the
churche
:
that
is
/
that
the
Prince
shoulde
gouerne
in
temporall
maters
/
and
the
churche
in
spirituall
:
after
the
whiche
distinction
/
the
Prince
/
as
the
moone
which
is
called
the
lesse
light
/
shoulde
haue
charge
of
suche
maters
/
as
are
of
the
night
/
but
the
other
/
which
be
of
the
spirite
&
of
the
daye
light
/
he
must
reserue
to
the
sonne
alone
/
to
be
discussed
.
Forsothe
a
blynde
distinccion
/
and
full
of
darkenes
.
For
if
thou
leave
vnto
a
christian
Prince
the
na
me
of
a
kinge
still
/
so
that
his
duetye
is
/
not
only
to
be
the
chief
ouer
the
people
/
in
Goddes
stede
/
but
also
to
gouerne
them
/
and
rule
them
:
Seke
furst
the
kingdome
of
God
,
as
for
other
thinges
they
must
not
be
sought
for
,
for
Goddes
liberalitie
must
geve
them
?
Must
euery
man
in
his
owne
ytuate
care
seke
the
kingdome
of
god
&
must
a
prince
in
his
administracion
/
neclecte
it
/
or
at
least
/
not
care
for
it
?
This
is
the
mater
surely
/
because
the
good
men
Holy
Kirckemen
,
might
be
framed
in
to
the
right
trade
of
lyfe
.
By
the
one
sweorde
/
alluding
to
the
sayeng
of
Paule
/
which
the
ministres
of
the
worde
/
exercice
in
preaching
and
excommunicating
:
by
that
other
sweorde
/
she
wing
a
supremacie
oppoynted
by
the
lawe
of
God
/
whervnto
/
as
many
as
are
the
kinges
subiectes
(
which
is
the
congregacion
/
that
we
call
the
churche
)
are
all
bounden
throughlye
to
obeye
.
For
the
kinge
is
commaunded
/
to
gouerne
the
people
:
and
the
prophet
warnyng
Princes
of
Now
you
kinges
get
you
vnderstanding
,
&
be
learned
you
that
are
iudges
of
the
lande
.
But
if
we
admitte
these
mennes
interpretacion
/
than
shoulde
princes
haue
no
more
understanding
/
nor
be
further
learned
/
than
to
be
necligent
almost
in
all
thinges
/
that
is
to
saie
/
they
shoulde
not
meddle
with
the
one
halfe
of
the
people
/
if
thei
serve
the
lorde
in
name
&
apparail
:
&
as
for
the
rest
of
the
people
/
they
shoulde
correcte
them
/
not
to
refraine
from
al
grosse
synnes
/
but
from
som
.
But
the
pphetes
interpretacion
/
is
an
other
maner
of
mater
/
which
he
bringeth
in
after
warde
/
saieng
:
Serue
the
Lorde
in
feare
,
what
this
meaneth
/
we
must
vnderstande
and
learne
it
of
Goddes
owne
mouthe
.
For
Goddes
mouthe
speaketh
playnly
in
the
holy
scriptures
bothe
of
of
the
olde
testament
and
newe
.
Touching
kin
Kinge
Salomon
,
according
to
his
fathers
appoyntment
,
ordained
the
offices
of
the
priesters
in
their
ministeries
,
and
Levites
in
their
ordre
,
that
they
might
geue
thankes
,
and
〈◊〉
before
the
priestes
after
the
ordre
of
euery
day
,
and
porters
in
their
diuisions
gate
by
gate
.
Here
you
do
here
that
kinge
Salomon
take
cure
also
of
holy
or
For
soo
had
the
man
of
God
commaunded
,
nether
did
they
omytte
any
of
the
Kinges
commaundementes
,
nether
the
priestes
nor
Leuites
,
of
all
that
he
had
commaunded
.
Wherto
shoulde
I
here
make
rehearsall
of
kinge
Hearken
o
ye
Leuites
and
priestes
:
be
ye
sanctified
and
make
cleane
the
house
of
the
Lorde
,
the
God
of
your
fathers
,
&
put
a
waye
all
vncleannes
from
the
sayntuarie
.
&c.
I
pray
you
/
what
coulde
he
speake
more
impe
riously
?
For
he
spake
not
/
as
one
/
that
exhorted
them
/
as
inferiours
/
or
those
that
be
folowe
like
/
vse
to
take
in
them selves
with
all
/
to
cause
the
communicacion
of
the
mater
/
to
be
the
more
easily
taken
.
Which
maner
of
talke
is
requisite
som
time
in
a
gentill
godly
hearte
in
an
others
mannes
cause
.
And
if
Ezechias
lusted
to
haue
spoken
after
that
rate
/
he
wolde
not
have
sayde
/
Be
ye
santified
/
but
let
vs
be
santified
:
not
make
you
cleane
,
but
let
vs
make
cleane
:
not
put
ye
awaye
,
but
let
vs
put
awaye
:
or
if
the
mater
had
ben
suche
/
that
it
wolde
not
admitte
feloweship
/
if
a
priuate
man
shoulde
hawished
or
declared
those
cases
/
it
had
become
him
nether
to
make
him selfe
felowe
like
with
the
mater
to
be
required
/
to
exhorte
them
/
nor
to
require
it
by
the
waye
of
commaundement
.
But
the
right
good
prince
Ezechias
/
beinge
taught
of
God
/
what
his
Regall
office
/
charge
and
administracion
was
/
vsed
suche
maner
talke
vnto
the
priestes
/
as
shoulde
declare
that
autoritie
and
power
of
the
speaker
.
Therfore
he
speaketh
in
the
imperatiue
mode
:
Hearken
,
make
cleane
,
and
put
awaye
.
And
the
priestes
them selues
(
as
it
appeareth
in
the
same
place
)
did
/
as
that
kinge
had
iustly
bidden
them
/
and
obeyed
his
commaundement
.
Thus
were
those
kinges
Heare
ô
ye
kynges
and
vnderstande
,
marke
with
your
eares
,
you
that
are
rulers
of
the
multitude
,
for
power
is
geuen
vnto
yow
of
the
lorde
,
and
streynght
from
the
highest
,
which
shall
enquire
,
what
your
workes
be
.
Therfore
Princes
must
not
passe
the
tyme
/
in
〈◊〉
/
necligence
/
and
Idlenes
/
but
con
tinually
serve
the
lorde
.
For
their
duetie
is
/
to
be
so
muche
the
more
carefull
in
the
office
that
God
hathe
geven
them
(
as
one
hathe
written
)
as
they
see
them selues
the
more
bounden
in
yelding
accompta
.
For
it
is
a
great
talent
/
that
God
hathe
put
princes
in
trust
withall
:
that
is
/
that
they
shoulde
not
only
rule
the
people
/
but
also
rule
them
rightly
/
not
in
any
one
parte
alo
ne
but
in
all
particularly
:
and
so
to
loke
vnto
the
lordes
vineyarde
/
which
men
thinke
they
have
taken
in
hande
to
kepe
in
good
husbandrie
/
that
they
not
only
plucke
out
suche
thinges
as
are
noysom
/
but
also
trymme
it
and
laye
newe
dong
to
it
:
and
to
leave
no
poynt
of
husbandrye
vndone
/
that
the
vineyarde
maye
bringe
furthe
frute
more
pleynteously
/
which
the
good
man
of
the
house
shall
require
in
his
season
.
For
who
is
hable
to
save
princes
harmeles
/
or
beare
them
out
/
that
/
wher
they
have
taken
vpon
them selues
/
all
the
hole
charge
to
gouerne
the
people
by
Goddes
autoritie
/
they
maye
compacte
afterwarde
/
that
the
greater
parte
shall
have
the
charge
of
the
other
/
and
they
in
the
meane
while
/
as
though
thei
had
done
their
office
gayly
well
/
take
their
ease
/
and
care
for
nothing
?
And
wher
a
worde
was
ones
spoken
/
by
cause
of
the
reuerence
of
their
present
vertue
/
and
not
by
the
truthe
of
their
autoritie
:
shall
men
/
though
it
were
spoken
of
a
man
so
affected
/
vsurpe
it
for
that
ende
to
mocke
out
the
charge
of
Goddes
autoritie
?
I
meane
/
the
〈◊〉
of
Constantine
:
I
will
not
iudge
you
,
of
whom
I
my selfe
ought
to
be
iudged
.
God
speaketh
generally
/
he
excepteth
no
man
/
he
committeth
the
people
vnto
the
princes
〈◊〉
ge
/
somtyme
naughty
people
/
to
a
naughtye
prince
.
If
somtyme
good
people
to
a
good
prince
/
than
he
puteth
him
so
muche
the
more
〈◊〉
trust
/
that
men
maye
surely
thinke
/
he
hathe
〈◊〉
supremacie
ouer
all
the
people
/
according
to
〈◊〉
commaundementes
of
God
/
and
not
ouer
on
parte
of
the
people
/
after
the
tradiciones
of
〈◊〉
which
people
/
being
〈◊〉
together
in
one
be
〈◊〉
of
Christ
/
seing
it
is
a
churche
:
what
〈◊〉
ditie
is
it
/
that
a
prince
/
which
is
called
〈◊〉
headde
of
that
people
/
shoulde
not
be
called
〈◊〉
so
the
headde
of
the
churche
/
which
that
people
maketh
?
You
will
saye
perchaunce
/
Christ
only
is
the
headde
of
the
churche
.
We
all
confesse
it
/
or
elles
we
coulde
〈◊〉
proprely
coustitute
a
churche
/
but
the
churche
of
malignauntes
.
In
dede
we
acknowlage
that
Christ
is
the
But
as
concerning
that
Christ
/
the
mediatour
of
God
/
and
men
/
bothe
God
and
man
/
is
the
headde
of
the
churche
/
that
churche
hathe
〈◊〉
addicion
/
forasmuche
as
the
churche
of
Englande
/
is
not
the
churche
/
alone
/
but
also
the
churche
of
Fraunce
/
of
Spayne
/
and
of
Rome
/
for
the
churche
is
not
circumscripte
to
any
place
/
but
where
so
euer
it
be
in
all
the
wide
worlde
/
euen
among
the
Turkes
/
wher
God
hathe
sealed
vp
his
owne
children
vnto
him selfe
/
who
(
as
the
Gospell
saithe
)
draweth
all
/
vnto
whom
he
Therfore
late
this
be
out
of
controuersie
/
about
the
which
it
were
wickednes
to
contende
/
I
wil
not
saye
/
Dispute
.
And
to
avoide
this
/
that
ther
remayne
no
cause
of
evil
reporte
of
it
/
〈◊〉
is
to
this
worde
/
headde
/
added
in
Earthe
:
and
to
this
worde
/
churche
/
is
added
/
of
Englande
.
Of
which
churche
of
Englande
/
the
supreme
Defendour
of
the
churche
(
which
title
was
geuen
vnto
kinges
/
euen
of
them
/
that
graunted
least
)
they
did
and
exercised
those
thin
I
wolde
not
be
reputed
so
vayne
or
so
〈◊〉
a
man
(
which
is
that
formust
ende
of
my
thought
)
The
churche
of
Rome
/
was
in
the
olde
tyme
/
either
by
reason
of
outwarde
holynes
or
by
Nether
let
it
/
in
this
case
/
be
preiudicall
vnto
the
truthe
/
that
men
haue
done
here
to fore
in
sondrye
counsailles
/
to
florishe
out
the
mater
withall
:
that
is
to
saye
/
either
seruing
their
owne
turne
/
or
〈◊〉
place
to
the
tyme
/
or
elles
blinded
through
ignoraunce
.
Let
the
truthe
of
Goddes
worde
haue
the
victorie
now
/
which
it
Now
haue
we
this
day
ordayned
the
to
be
the
high
priest
of
thy
people
.
Doo
not
these
sayenges
/
sufficiently
declare
/
that
the
power
of
Princes
/
as
aboue
euen
the
highest
priestes
of
all
?
I
speake
nothing
/
that
Demetrius
gaue
Albeit
he
that
shall
stande
with
the
bishop
of
Rome
in
this
cause
/
might
furst
of
al
/
sticke
fast
in
this
poynt
:
that
ther
is
not
founde
in
the
holy
scriptures
/
so
muche
as
one
syllabe
/
of
the
bishop
of
Rome
/
so
that
what
interpretacion
of
Christes
wordes
so
euer
he
wil
stande
to
/
he
might
seme
to
lose
his
accion
/
as
they
saye
.
For
what
is
the
consequency
than
?
Christ
wolde
haue
Petre
to
be
aboue
Princes
/
asit
appeareth
it
was
neuer
his
minde
.
Ergo
he
wolde
haue
the
bishop
of
Rome
to
be
so
to
.
Why
/
because
he
his
Petres
successour
?
I
saye
no
more
/
but
I
wolde
he
were
.
And
than
/
in
that
case
/
I
doubt
not
/
but
he
shoulde
be
aboue
all
men
/
though
not
in
hault
estate
of
worldly
power
(
as
out
of
doubt
he
ha
the
non
suche
)
yet
in
admiracion
and
reuerence
of
in
warde
vertue
/
and
in
that
poynt
/
Christ
wolde
haue
those
that
his
be
/
to
excelle
and
be
ring
leaders
euen
aboue
emperours
:
as
those
/
vnto
whom
/
beinge
his
Embassadours
/
he
gaue
the
keyes
of
the
kingdome
of
heauen
/
and
among
them
/
vnto
Petre
/
which
in
all
their
names
/
The
disciple
is
not
greater
than
his
maister
,
namely
if
the
disciple
wolde
not
be
content
to
be
in
subieccion
/
as
Christ
was
/
but
execute
the
supreme
power
him selfe
/
which
his
lorde
wolde
neuer
take
vpon
him
.
In
scriptures
/
ther
is
no
mencion
made
of
Petres
supremacie
/
and
Eusebeus
in
Ecclesiastica
historia
/
reporteth
/
that
Clemens
in
sexto
li.
Dispositionum
,
affirmed
/
that
Petre
/
Iohan
/
and
Iames
/
after
the
ascension
of
our
saueour
/
Also
God
the
sonne
/
in
that
he
is
God
/
is
in
the
begynnyng
/
and
is
the
begynnyng
it
selse
:
but
in
that
he
is
the
sonne
of
God
/
he
is
the
seconde
person
in
nombre
:
〈◊〉
without
all
consideracion
of
tyme
/
he
is
without
begynnyng
as
God
the
father
is
.
But
to
fette
examples
/
out
inferiour
maters
:
Do
we
not
fee
all
one
man
to
vse
diuerse
offices
at
home
/
like
Arithmeticall
figures
/
now
to
occupie
the
furst
and
chief
rowme
/
than
the
seconde
/
afterwarde
the
thrid
/
&
somtyme
a
lower
rowme
/
as
the
cause
/
wherin
he
is
occupied
/
and
place
/
wher
company
meteth
/
doo
require
?
Doo
we
not
see
him
/
that
sitteth
highest
among
iudges
/
and
for
that
cause
/
is
called
/
the
chief
iudge
/
whan
he
is
required
/
to
be
present
in
extraordinarie
iudgementes
/
as
it
is
often
sene
/
placed
after
others
in
the
thrid
or
fourthe
rowme
?
But
in
divine
offices
/
I
pray
you
/
how
great
a
supremacie
as
I
maye
to
call
it
/
hathe
the
chappelayne
ouer
his
maister
/
as
long
as
he
is
in
divine
ministracion
?
And
〈◊〉
whan
he
is
out
of
the
place
/
and
cast
of
his
gaire
/
he
leaveth
his
supremacie
behynde
him
.
And
it
is
no
marvail
.
For
in
this
cace
/
the
mater
stondeth
so
/
that
who
so
mindeth
to
reteyne
the
name
of
the
chief
person
&
chief
office
still
/
must
not
swarve
from
the
thinge
/
whervnto
the
nvme
was
applyed
and
setto
.
Therfore
to
returne
vnto
examples
.
Admitte
/
ther
were
a
fa
mous
chief
Phisician
/
that
is
to
saye
/
were
as
conning
in
Phisike
as
any
man
/
and
so
/
because
the
mater
so
requireth
it
/
he
kepeth
still
/
his
preeminence
/
yea
Sir
/
but
while
he
meddleth
with
Phisike
:
But
forasmuche
as
ther
is
an
other
maner
of
office
in
the
administracion
of
the
common
weale
/
let
him
be
content
also
with
his
seconde
forme
/
&
stryve
not
to
beare
rule
ouer
other
/
because
he
is
the
chief
Phisician
:
nether
let
him
take
autortie
vpon
him
to
be
a
commaunder
of
the
rest
of
the
Phisicianes
/
which
is
not
geuen
him
in
his
preeminence
/
not
because
he
coulde
not
geue
it
him
/
which
so
preferred
him
/
but
because
it
was
not
his
pleasur
to
geue
it
him
for
it
was
no
reason
why
he
shoulde
:
or
elles
which
is
the
sorest
thinge
to
speake
of
all
/
why
he
did
not
:
Mary
Sir
/
because
he
made
him
not
absolutely
chief
/
but
he
called
him
the
chief
Phisician
.
Admitte
also
a
curious
〈◊〉
payntour
/
to
be
chief
payntour
/
let
him
stryve
also
to
continue
still
in
his
chief
payntourship
/
lest
an
other
passe
him
in
connyng
/
and
so
have
the
name
of
chief
payntour
from
him
/
because
he
is
more
worthy
than
he
.
Let
the
vniuersitie
of
Parrise
reioyce
not
so
muche
of
the
honour
of
the
name
/
as
to
studie
to
make
it
good
/
that
it
attributed
by
the
name
.
Finaly
let
this
scholemaister
/
which
is
called
to
teache
children
/
because
the
good
man
of
the
house
thought
not
the
person
of
the
man
/
but
the
vertue
hidden
vnder
the
person
/
whorthye
the
honour
of
chief
scholemaister
/
remembre
and
remembre
again
/
that
he
is
not
honoured
/
but
burthened
with
the
name
/
and
let
him
study
rather
according
to
the
the
intent
of
the
name
/
to
shewe
him selfe
chief
/
in
the
office
of
teaching
/
than
to
abuse
the
vayne
title
of
a
name
/
and
as
though
he
were
chief
absolutely
without
condicion
/
yet
neclecting
his
office
/
and
so
losing
his
supremacie
/
to
contende
and
stryve
/
about
the
name
and
terme
of
it
/
with
them
/
that
as
being
set
in
autoritie
to
gouerne
the
householde
/
haue
the
true
and
absolute
supremacie
in
dede
:
and
to
myngle
Goddes
maters
/
and
the
worldes
maters
together
/
so
that
he
maye
ouercome
/
by
right
or
by
wrong
/
and
haue
it
as
him
lusteth
:
as
for
his
function
&
office
/
he
taketh
no
more
thought
for
/
but
is
For
how
great
lacke
I
synde
in
my selfe
in
myne
owne
office
doing
/
myne
owne
conscience
knoweth
.
But
who
is
it
/
that
shal
be
founde
a
faithfull
stuarde
/
as
Paule
saithe
?
who
also
in
the
same
place
speaketh
further
:
Iudge
not
before
the
tyme
come
.
Therfore
will
not
I
wade
in
this
mater
/
any
broader
nor
further
/
than
cause
requireth
:
that
is
/
as
modestly
as
I
can
with
that
truthe
/
to
reselle
him
that
calleth
him
selfe
chief
vntruly
/
&
to
wishe
him
this
at
least
/
if
nothing
elles
/
that
he
maye
be
chief
in
those
titles
/
wherin
he
ought
to
be
chief
/
that
he
might
worthily
be
called
the
chief
/
and
wherin
Petre
was
/
by
whom
he
claimeth
the
supremacie
to
him self
/
as
by
succession
.
Wherfore
let
him
now
excelle
othters
/
in
confessing
Christ
/
&
let
him
so
ferre
be
worthily
taken
for
chief
amonge
all
men
/
euen
by
the
lawe
of
Godde
:
which
if
Boniface
had
perceaued
/
he
nedde
not
to
haue
goten
that
/
by
priuilege
of
Phocas
th
emperour
/
as
it
had
ben
by
seruauutes
of
Goddes
seruauntes
,
not
only
in
name
/
as
they
doo
now
/
but
mater
in
dede
in
those
dayes
.
Howbeit
the
name
of
a
seruaunte
/
signifieth
a
seruice
.
For
a
seruaunt
commaundeth
not
his
labours
to
be
set
out
/
but
he
setteth
them
asale
/
as
it
were
in
an
open
place
/
to
provoke
som
body
to
hyre
him
.
Wherin
notwithstonding
/
som
make
such
a
shewe
of
their
labours
/
in
commending
their
diligence
and
fidelitie
/
and
make
them
so
sale
kene
/
that
they
cause
many
to
be
desirous
of
them
:
and
bringe
them
in
that
mynde
/
that
/
whan
their
busynes
might
bothe
better
and
more
spedily
be
dispatched
at
home
/
yet
they
thinke
/
nothing
can
be
comly
nor
well
done
/
without
their
counsail
.
And
forasmuche
as
we
see
that
dayly
chaunce
/
in
sondry
kindes
of
craftesmen
/
&
in
euery
trifling
mater
:
it
is
no
marvaill
/
though
it
be
so
in
religion
/
wherin
/
all
men
wishe
/
that
all
thinges
were
ordred
/
according
to
the
most
perfite
example
/
wherin
for
all
that
/
many
men
partly
distrust
their
owne
wittes
/
partly
vse
currupte
wittes
/
in
that
/
they
esteme
straunge
ware
more
than
domesticall
stuf
:
no
man
ought
/
I
saye
/
to
thinke
it
any
marvaill
/
though
the
glorious
name
of
the
churche
of
Rome
/
beinge
at
that
tyme
famous
in
excellent
vertue
/
drawing
and
alluring
almost
all
the
partes
of
the
worlde
/
in
to
admiracion
of
it
/
for
vertues
sake
/
which
is
the
most
sure
bonde
/
knyt
all
men
to
it
/
and
caused
that
churche
/
whom
al
men
might
see
so
notably
vertuous
/
to
be
reverenced
/
as
the
chief
&
principall
churche
among
other
.
And
Godly
men
beautified
it
also
with
those
names
/
which
the
Ro
mishe
bishoppes
make
boast
of
to
the
worlde
/
as
though
they
were
set
furthe
by
oracle
from
God
/
to
the
supremacie
withall
/
not
the
supremacie
of
vertue
/
but
the
supremacie
of
power
/
and
that
earthly
/
an
externe
&
a
fleshly
power
/
such
a
one
as
Christ
neuer
exercised
/
nor
committed
it
at
any
tyme
to
any
〈◊〉
to
exercise
/
as
ferre
as
we
maye
gather
out
of
holy
scriptures
.
Wherout
notwithstonding
/
seing
som
men
haue
piked
out
somthinges
/
wherwith
they
wolde
confirme
it
to
be
commaunded
and
ordayned
of
Christ
/
whervnto
the
people
and
the
princes
/
wolde
euen
of
their
owne
voluntary
will
/
because
of
their
great
vertue
/
wherwith
they
were
allured
/
as
it
had
ben
men
drawne
vp
with
an
admounde
ston
/
wolde
haue
graunted
them
/
that
is
/
that
they
wolde
not
only
honour
and
reuerence
that
churche
of
Rome
/
and
the
bishop
therof
/
but
also
advaunce
them
with
those
titles
:
which
godly
affeccion
is
wont
to
diuise
and
vttere
/
wherin
good
men
doo
somtyme
errc
:
yet
forasmuche
/
as
bycause
many
men
haue
set
furthe
many
bokes
touching
this
mater
/
and
by
reason
of
mutuall
conflicte
of
men
reasonyng
with
it
and
against
it
/
it
is
more
than
manifeste
that
those
place
of
scripture
/
are
wrested
from
their
true
and
propre
meaning
/
to
defende
that
autoritie
/
I
though
it
not
mete
/
to
doo
that
is
done
already
/
and
in
making
rehersall
of
them
/
to
make
men
thinke
/
I
had
geuen
them
a
pigge
of
an
others
mānessowe
.
Wherin
the
meane
space
/
lest
I
should
seme
to
cast
awaye
al
menues
wrytinges
/
I
doo
not
so
muche
contende
about
the
supremacie
so
they
racke
it
out
no
further
/
than
it
appeareth
to
be
ment
from
the
beginning
But
this
I
vtterly
denye
/
that
God
ordayned
the
bishop
of
Rome
to
be
the
chief
/
as
touching
any
absolute
wordly
power
:
of
this
is
the
question
/
in
this
point
the
hole
cause
consisteth
.
In
this
mater
/
I
wene
/
I
haue
made
it
playne
ynough
/
that
Christes
dedes
stande
on
ourside
/
and
that
the
name
of
supremacie
vsurped
of
our
elders
maketh
nothing
against
vs
:
and
that
the
title
/
having
a
right
interpretacion
ioyned
vnto
the
power
/
which
the
bishop
of
Rome
claimeth
now
to
himselfe
/
maketh
nothing
for
his
purpose
/
and
moreouer
/
that
the
prerogatiues
/
which
God
gaue
vnto
Petre
/
crownyng
his
owne
giftes
in
him
/
helpe
the
Bishoppe
of
Romes
cause
nothing
at
all
:
which
:
prerogatiues
were
not
geuen
vnto
fleshe
and
bloud
/
but
to
be
a
testimo
And
such
wolde
God
(
whose
liberall
goodnes
dothe
neuer
waste
)
geue
yet
still
/
vnto
these
bis
shoppes
of
Rome
/
if
they
folowed
th
example
of
Petres
faythe
.
But
if
the
bishoppes
of
Rome
goo
about
/
kepe
in
state
still
and
holde
vp
the
decayes
of
their
power
(
whose
bulding
was
naught
/
and
therfore
hath
wryed
on
the
one
side
longe
a
goo
)
with
proppes
and
stayes
/
divised
by
mannes
braine
/
rather
than
to
let
it
shrynke
downe
to
that
state
/
that
the
truthe
were
hable
to
defende
&
beare
out
:
well
/
beware
lest
they
catche
a
sorer
fall
/
I
will
gesse
no
sorer
a
thinge
.
Only
let
them
considre
/
Thou
arte
Petre
,
and
vpon
this
rocke
will
I
buylde
my
churche
.
Men
perceave
the
misteries
/
bothe
of
Christes
three
tymes
asking
And
yet
all
men
/
for
christian
charites
sake
/
praye
for
him
and
wishe
him
wel
/
amonge
whom
I
am
one
specially
:
that
Paule
that
now
is
/
may
so
excelle
his
predecessours
in
Saint
Paules
gistes
/
that
/
like
as
Saint
Paule
hathe
comprehended
all
the
mysteries
of
our
religion
/
in
one
only
epistle
/
to
the
Romaynes
:
so
this
Paule
But
I
wil
returne
to
my
purpose
:
that
is
/
that
I
maye
move
all
men
to
obedience
/
which
only
in
the
commaundementes
of
God
/
&
for
Goddes
sake
/
maketh
vs
happie
&
blessed
.
And
commaundementes
of
God
/
are
cleare
/
&
lighten
our
eies
/
that
we
stomble
not
in
darkenes
:
they
are
righteous
/
they
And
here
I
coulde
haue
made
an
ende
of
my
tale
/
had
not
som
folkes
folishe
wordes
ben
/
that
had
almost
pulled
me
downe
backewarde
and
enforced
me
to
rendre
accompt
of
my selfe
/
what
caused
me
to
be
so
hardye
/
as
to
write
one
worde
/
concerning
any
maner
of
obedtence
/
namely
true
obedience
/
seing
I
neuertheles
/
entreprising
to
teache
obedience
/
disclose
myne
owne
dis
obedience
/
and
geue
the
ousette
against
his
power
and
autoritie
/
for
whose
defeuse
I
was
called
ones
to
be
a
patrone
/
and
bounden
by
myne
othe
to
defende
and
maitene
his
autoritie
to
my
possible
power
?
wher
is
the
keping
of
othes
become
/
saye
they
?
Wher
is
fidelitie
?
What
maye
a
man
beleve
now
a
dayes
?
Whom
maye
a
man
trust
?
ffor
he
was
made
a
bishop
and
by
the
priuilege
of
the
Bishop
of
Rome
/
admitted
in
to
the
ordre
of
Bishoppes
/
and
consecrated
by
his
commaundement
/
and
sworne
vpon
the
holy
euangelistes
to
defende
the
rightes
of
the
churche
of
Rome
:
all
which
thinges
he
willingly
and
with
al
his
hearte
obeyde
/
and
permised
to
performe
.
So
/
saye
they
/
euen
the
very
selfe
same
man
/
to
the
most
horrible
example
of
breache
of
his
fidelitie
/
and
forgotting
the
solemne
o
the
/
he
made
/
or
if
not
through
forgotefulnes
/
yet
(
which
is
the
worse
of
the
twoo
)
having
contemned
and
defied
his
othe
and
fidelitie
/
he
professeth
him selfe
an
open
enemye
of
the
churche
of
Rome
/
and
to
shote
his
poysoned
shaftes
the
more
surely
agaist
it
/
he
boroweth
a
pece
of
artillary
as
it
were
of
obedience
/
and
thinketh
he
lyeth
closely
in
covert
/
as
though
his
sides
were
ouerhilled
/
whan
for
all
that
/
he
lyeth
open
and
naked
to
al
menues
sightes
/
bothe
like
a
fole
and
a
naughty
man
.
Such
men
/
as
wil
talke
on
this
sorte
/
I
am
afraide
/
&
in
great
doubt
/
how
I
shall
satisfie
them
.
For
they
will
allege
perhappes
/
to
amende
the
mater
withall
/
a
certain
preiudice
of
soule
/
I
wote
not
what
/
wherwith
their
mynde
being
blowne
full
/
they
will
spue
out
that
that
I
shall
speake
/
euen
as
it
were
a
vessell
being
toppe
full
of
water
/
that
receaveth
no
more
liquor
/
whan
it
is
poured
vpon
.
But
they
that
shall
heare
these
mennes
talke
/
and
than
on
the
other
side
will
indifferently
reade
my
saieng
/
with
an
emptie
and
free
minde
/
and
not
all
ready
brynke
full
:
I
doubt
not
/
but
I
shall
shewe
vnto
them
/
and
persuade
them
so
/
that
their
wordes
as
weyghtye
as
men
thinke
them
(
in
dede
they
accuse
me
of
periurie
and
slaundre
(
condemne
them
for
false
reporters
/
that
speake
them
:
and
that
they
ought
no
more
to
move
me
/
against
whom
they
be
reported
/
than
the
blombling
sounde
of
an
olde
barel
/
as
they
saye
.
For
in
othes
or
promises
/
the
forme
Which
maner
of
communictcion
/
as
it
maye
be
borne
withall
in
the
womans
heavynes
/
bothe
for
the
great
grief
of
her
present
calamitie
/
and
because
she
is
the
weaker
vessell
/
euen
so
whan
it
is
spoken
of
other
mennes
mouthes
/
which
wolde
haue
folkes
to
thike
/
they
speake
pithily
/
it
wolde
make
men
thinke
/
they
were
starke
foles
/
and
in
open
company
/
euery
body
wolde
laughe
at
them
/
and
in
triall
of
lawe
noman
couldc
abyde
them
.
But
after
a
certain
space
/
if
a
man
wolde
answer
your
womau
:
and
saye
:
woman
you
doo
not
well
to
accuse
him
/
that
you
want
now
to
be
your
husbande
and
defendour
:
For
what
faulte
fynde
you
now
in
him
?
For
as
longe
as
the
farther
wife
helde
her
awaye
/
he
loved
you
/
he
honoured
you
/
he
vsed
you
as
his
wife
:
yea
so
muche
/
that
whan
the
furst
wife
came
agayne
/
whom
he
thought
had
ben
deadde
/
he
was
not
rashe
in
geuing
credence
vnto
her
/
nor
sodaynly
assented
vnto
her
:
he
coulde
doo
no
more
for
your
sake
/
than
he
did
.
If
he
had
fallen
to
whores
/
and
so
forsaken
you
/
your
querell
had
ben
somwhat
.
But
now
/
what
cast
you
him
in
the
tethe
/
with
faithe
breaking
/
which
to
kepe
his
faithe
/
departed
from
you
/
and
kept
him
to
that
other
wife
/
that
he
had
laufully
maried
before
?
Why
doo
you
complayne
still
?
the
woman
/
I
wene
/
wolde
geue
ouer
:
in
dede
she
had
no
cause
to
complayne
.
Yf
she
had
not
been
a
mayden
/
as
she
was
taken
for
/
but
an
evill
dispo
sed
woman
/
&
had
occasioned
this
mannes
first
wife
/
to
be
sent
in
to
some
ferre
ylondes
/
to
haue
this
man
to
her
husbande
in
the
meane
tyme
/
&
cau
But
yf
he
will
let
that
passe
/
and
make
a
〈◊〉
about
the
othe
/
it
is
to
be
feared
/
lest
all
〈◊〉
will
begynne
to
abhorre
that
subtyltie
/
which
is
grounded
in
makyng
of
othes
agaynst
〈◊〉
truthe
.
Therfore
take
awaye
the
othe
from
〈◊〉
cause
/
for
the
othe
ought
to
be
a
seruaunt
of
〈◊〉
the
/
&
can
not
nor
ought
to
be
preiudiciall
vnto
the
truthe
.
〈◊〉
that
by
his
othe
promiseth
〈◊〉
lauful
thinges
/
dothe
not
right
:
but
he
that
〈◊〉
〈◊〉keth
an
vnlauful
o
the
/
and
gothe
on
stil
to
put
it
in
execucion
/
thrusteth
downe
him selfe
deper
and
deper
/
from
whence
he
can
neuer
escape
/
except
he
con
out
arsewarde
.
Wherfore
it
were
to
great
an
absurditie
/
that
a
man
shoulde
be
Dame
Truthe
her selfe
/
vnto
whom
I
plighted
my
trouthe
/
&
in
that
accomplishement
of
the
same
/
ther
is
non
offense
/
muche
lesse
any
notorious
cryme
?
well
/
ther
is
Afaire
tale
,
a
good
tale
,
God
quyte
you
for
your
tale
.
Very
wele
sayed
/
we
le
obeyed
/
as
that
is
sproken
in
ale
.
FINIS
.