A
Declaration
of
the
then
commaundementes
.
Caput
I.
What
the
lawes
is
.
SEing
that
the
leste
part
of
the
scripture
requirithe
in
the
writer
boothe
iudgment
/
an
circumspection
/
that
the
interpretacion
of
one
place
/
repung
not
the
text
of
godes
worde
/
in
an
other
place
:
Howe
mouche
more
diligence
/
circumspection
/
fere
/
and
loue
/
requirythe
the
too
tableis
of
the
ten
commaundementes
/
in
the
whiche
is
conteinid
th
effect
/
and
hole
somme
of
all
the
scripture
.
And
what
so
ouer
is
sayde
/
or
wroten
by
the
Prophetes
/
Christ
/
or
the
Aposteles
/
it
is
none
other
thing
/
but
the
interpretacion
/
and
exposition
/
of
these
ten
wordes
/
or
ten
commaundementes
.
So
that
it
were
no
nede
at
all
/
to
require
the
mind
of
ony
Doctor
/
or
expositour
to
know
the
will
/
and
pleasure
of
God
/
manifestid
vnto
the
worold
in
his
word
/
would
they
that
hathe
leasure
to
rede
the
scripture
/
studie
therin
themselfes
.
Or
souche
as
be
appointid
/
to
the
ministerie
of
the
churche
/
in
there
sermones
declared
/
vnto
the
vnlernyd
what
/
and
whiche
commaundement
/
the
Euangelist
/
Prophet
/
or
Historie
that
he
prechith
/
declarithe
.
If
this
were
donne
:
then
were
it
no
nede
/
to
bestowe
so
manye
yers
in
reding
the
glose
/
and
interpretation
of
man
.
For
let
him
writ
/
or
say
/
what
he
pleasithe
:
he
that
vnderstondithe
the
text
/
shal
be
allwaies
able
/
to
iudge
/
whether
he
writ
trew
or
false
.
and
so
stablyshe
his
faithe
/
and
knolege
/
vpon
the
word
of
God
:
and
not
vpon
the
interpretacion
of
man
.
conforme
all
his
liffe
to
this
rule
and
canone
of
the
ten
commaundementes
/
and
not
vnto
the
decrees
of
man
/
as
God
commandithe
Deut.
4.
These
ten
wordes
/
hathe
ben
largely
/
and
at
lenghe
wroten
vpon
/
by
many
great
/
and
famous
Clerkes
.
So
not
withstonding
as
they
haue
yet
lefft
sufficient
mater
vnto
there
successors
/
where
vpon
they
may
exercise
/
bothe
there
lerning
/
and
eloquence
/
as
in
a
thyng
moost
inscrutable
.
There
is
no
acuite
/
nor
excellencie
of
witt
/
no
lernyng
/
no
eloquence
/
that
can
comprehend
/
or
compasse
the
doctrine
/
and
misterie
of
the
lerning
/
that
is
conteinid
in
these
commaundementes
.
They
teache
aboundantlie
/
and
sufficientlie
/
in
few
wordes
/
how
to
know
God
/
to
folow
vertew
/
and
to
com
to
eternall
lyfe
.
Wherfore
it
behouythe
euery
man
of
God
/
to
know
as
perfetelie
these
commaundementes
/
as
he
knowithe
his
awne
name
.
That
all
his
workes
/
wordes
/
and
towghtes
maie
be
gouernid
according
vnto
the
mind
/
and
pleasure
of
this
law
.
like
wice
be
cause
we
maie
/
by
the
knolege
here
of
/
vndrestond
other
mennis
writinges
/
and
commaundementes
/
whether
they
be
of
God
/
or
of
man
/
profetable
/
or
pernicious
:
leding
to
liffe
eternall
/
or
to
deathe
euerlasting
.
They
reache
what
God
requirithe
in
the
hart
/
and
what
in
externall
conuersation
/
boothe
to
God
/
and
man
:
what
is
to
be
doune
in
the
commoune
wealthe
/
and
what
in
euery
priuate
cause
.
What
is
the
superioures
deutie
/
and
what
the
inferioures
:
What
the
housboundes
deutie
/
and
what
the
wiefes
:
what
the
fathers
/
and
what
the
sonnes
:
what
to
be
doune
to
a
citicene
/
or
landes
man
/
and
what
to
a
stranger
:
what
in
the
time
of
peace
/
and
what
in
the
tyme
of
warr
.
So
that
in
these
ten
preceptes
/
euery
man
may
se
what
his
office
is
to
do
:
without
farther
trauell
or
studie
/
●n
ony
other
sort
of
othere
lerning
.
I
purpose
therfore
by
Godes
grace
/
as
well
as
I
can
/
to
open
by
other
places
of
the
scripture
/
the
trew
sense
/
and
meanyng
of
these
ten
cmmmaundementes
/
simple
/
and
plainely
/
that
the
vnlernyd
/
may
take
profete
by
the
same
.
This
order
I
will
obserue
.
Fyrst
shew
what
this
word
law
/
or
commaundement
meanythe
.
Then
how
the
law
shuld
be
vsyd
.
Thyrdely
/
prepare
the
Readers
mynd
/
that
he
may
allwayes
rede
/
and
hyre
/
these
commaundementes
withe
frute
/
and
commodite
.
Forthelye
interpretat
euery
commaundement
seuerally
/
that
the
Reader
may
perceaue
/
what
god
the
yeuer
of
the
law
requirithe
of
euery
man
/
that
professithe
his
name
.
Iustinian
.
lib.
1.
pandect
.
tit.
1.
saithe
that
the
law
is
a
facultie
/
or
sciens
of
the
thing
tat
is
god
and
right
/
as
celsus
there
definithe
.
Or
thus
the
law
is
a
certaine
rule
/
or
canon
/
to
do
well
by
/
whiche
awght
to
be
knowen
/
and
kept
of
all
men
.
Cice.
de
leg
.
saithe
/
that
the
law
/
is
a
certaine
rule
/
proceding
from
the
mynde
of
God
/
perswadyng
right
/
and
forbydding
wrong
.
So
that
the
law
/
is
a
certaine
rule
/
a
directorie
shewing
what
is
good
/
and
what
is
ile
:
what
is
vertew
/
and
what
is
vyce
/
what
profetable
/
and
what
disprofetable
:
what
to
be
doune
/
and
what
to
be
lefft
vndoune
.
This
declaration
of
the
law
generall
/
apperteinithe
vnto
all
the
kindes
/
membres
/
and
particuler
lowes
/
made
other
for
the
body
/
ether
for
the
soule
.
So
that
who
so
euer
be
ignorant
of
the
law
/
and
rules
that
apertaine
vnto
the
sciens
/
or
art
/
that
he
professithe
can
neuer
com
to
th
end
/
or
perfection
/
that
his
profession
requirithe
.
As
for
example
.
th
end
of
a
Christiane
man
is
eternall
liefe
/
and
his
profession
is
/
to
know
/
and
lerne
the
law
and
canones
/
that
moost
plainely
/
and
sincerlie
/
ledithe
him
vnto
this
end
/
of
eternall
felicite
.
As
the
lawe
of
God
/
whiche
is
a
certaine
doctrine
/
shewing
what
we
shuld
be
/
what
we
shuld
do
/
and
what
leaue
vndonne
.
requiring
perfet
obedience
towardes
God
/
and
aduertising
vs
/
that
God
is
angre
/
and
displeafid
withe
sinne
/
and
will
punishe
eternally
/
souche
as
performe
not
all
thinges
perfetlie
/
conteinid
in
this
lawe
.
as
ye
may
rede
Mat.
22.
Exod.
20.
Deu.
6.
Those
places
/
shew
that
God
requirithe
of
vs
/
perfect
obedience
.
What
payne
is
dewe
/
to
the
stransgressour
/
ye
may
rede
/
Deut.
28.
Cursid
be
he
that
fulfillith
not
the
law
.
and
like
wisse
/
Mat.
24.
Depart
from
me
ye
workers
of
iniquite
/
into
eternall
fier
.
I
declare
now
/
good
reader
/
what
the
law
is
/
and
not
how
it
may
be
fulfillid
.
that
I
defer
vnto
th
end
of
th
exposition
/
of
the
law
.
Howbeit
I
would
thow
shuldes
most
diligentlie
marke
this
diffinicion
/
or
declaration
/
what
godes
law
is
that
thou
maist
kno
/
what
differens
is
betwen
the
law
of
God
/
and
the
law
of
man
.
Mannes
lawes
/
only
requirithe
externall
/
and
ciuile
obedience
.
Godes
lawes
boothe
externall
/
and
internall
.
Now
he
that
is
ignoraunt
/
of
themeanis
/
is
ignorant
of
th
end
.
Benig
ignorarunt
of
the
causes
/
must
nedes
be
ignoraunt
of
th
effect
.
Onlie
by
the
law
of
God
/
the
meanes
is
knowen
/
therfore
onlye
the
law
of
God
if
we
will
com
to
th
end
that
God
would
vs
to
do
:
is
diligentlie
to
be
lernyd
.
For
like
as
the
phisicion
/
cannot
communicat
his
healthe
withe
the
sick
patient
:
or
the
lyuing
man
his
liese
/
withe
the
ded
body
of
an
other
(
but
euery
man
enyoythe
his
awne
healthe
/
and
lyuithe
withe
his
awne
liefe
)
so
profetithe
not
/
him
that
is
vnlernyd
/
the
knolege
of
an
other
man
.
but
euery
man
must
know
/
and
lern
himselfe
/
the
law
of
God
/
if
he
wil
be
sauyd
/
Io.
6.
Deut.
4.
As
he
that
wil
be
a
phisicion
/
must
lern
the
preceptes
/
that
teachith
phisick
.
A
musition
/
the
rules
of
musick
/
the
oratour
/
the
rules
of
Rethorick
.
The
plowgh
man
/
the
rules
of
husboundre
:
and
so
euery
person
the
rules
that
belong
vnto
his
profession
/
or
else
he
shall
neuer
profet
in
his
sciens
/
or
art
:
nor
be
accomptid
a
craustes
man
/
that
knowith
not
the
principles
/
of
his
crauffte
.
Nomore
/
before
the
maiestie
of
god
/
is
he
accomptid
a
christiane
man
/
that
perfetlie
knowith
not
the
commaundementes
of
God
/
thowghe
he
be
christenid
/
and
braggithe
of
the
Name
/
neuer
so
mouche
.
And
because
that
no
man
shuld
excuse
his
ignoraunce
/
and
saythe
Bible
is
to
long
/
and
conteynithe
so
highe
misteris
/
and
secreates
/
that
the
laboring
man
/
hathe
nether
sufficient
tine
/
nether
conuenient
vndrestonding
/
to
lern
the
law
/
and
commaundementes
of
God
:
it
pleacid
his
infinite
goddenis
/
to
collect
/
and
gather
the
contentes
/
and
somne
of
the
whole
law
/
into
so
short
/
and
compendious
abridgment
that
no
sciens
of
the
worold
/
hathe
his
principles
or
generall
rueles
/
concludid
with
so
few
wordes
.
Experience
/
and
proue
/
declarith
the
same
.
The
logicion
/
hath
no
lece
/
then
Ten
generall
rules
/
callyd
predicamentes
/
wherin
is
conteynid
th
ole
mater
of
his
art
.
The
Rethoricion
/
thre
maner
/
and
dyuerse
kyndes
of
causes
/
Demonstratiue
/
Iudiciall
/
and
deliberatiue
.
Thole
body
of
the
law
Ciuile
/
these
thre
principles
/
liue
honestlie
/
hurt
noman
/
and
yeue
euery
man
his
/
Iustinianus
/
libr.
1.
Institu
.
The
phisition
/
as
many
principles
/
as
be
kindes
of
diseaces
.
The
heuenlie
God
eternall
/
hathe
concludyd
all
the
doctrine
Celestiall
/
in
ten
wordes
/
or
commaundementes
/
Exo.
20.
Deu.
5.
And
yet
/
for
a
farther
healpe
of
our
vnapt
memorie
/
to
retaine
the
will
of
god
:
he
hathe
gatherid
/
the
saide
ten
commaundementes
/
into
too
/
Mat.
22.
Mar.
12.
Loue
God
with
all
thy
hart
:
and
thy
neyghbour
as
thy selfe
/
Deut.
6.26
.
Leuit.
19.
So
that
euery
dull
/
and
hard
wittid
man
/
may
soner
lern
/
the
principles
/
and
generall
rules
of
Christes
religion
/
then
of
ony
other
art
/
or
sciens
/
if
he
yeue
his
diligence
/
ony
thing
at
all
/
for
the
space
of
one
monethe
.
There
be
many
causes
/
that
shuld
prouoke
man
vnto
the
studye
/
and
knolege
of
this
lawe
.
First
/
the
profet
that
Cummith
therof
/
whiche
is
expressid
/
Ioan.
17.
This
is
liffe
eternall
saith
Christ
/
to
know
the
/
O
father
:
and
him
that
thow
hast
sent
/
Iesus
christ
.
Dauid
the
prophet
/
desirid
the
knolege
of
this
lawe
/
and
so
copiouslie
/
expressithe
the
commodite
ther●f
/
in
the
moost
holie
Psalme
118.
that
nothing
of
this
worold
may
be
comparid
to
it
/
for
it
ledithe
to
eternall
lieffe
.
What
commodites
/
it
bringithe
in
this
worold
/
it
is
declarid
Deut.
28.
et
Psal.
128.
if
thow
hirethe
wice
of
thy
lord
God
/
and
obserue
it
/
thow
shalt
be
blissid
in
the
fild
/
and
at
home
/
blessid
in
all
thynges
that
thow
takest
in
hand
/
to
do
.
rede
the
Chapiter
.
if
thow
wilt
not
lerne
/
the
will
of
thy
lord
:
thow
shalt
be
cursid
in
the
feld
/
and
at
home
:
and
vnfortunate
in
all
thy
actes
.
farther
/
without
the
knolege
and
obedience
of
this
law
/
no
person
in
the
worold
can
iustlie
/
and
conuenientlie
serue
in
his
vocation
/
or
condition
of
liefe
/
of
what
degre
so
euer
he
be
.
Wherfore
Moses
commaundid
/
Deut.
4.
that
noman
shuld
decline
/
from
this
lawe
/
nether
to
the
right
hand
/
nether
to
the
leiffte
:
mening
by
these
wordes
/
that
noman
shuld
add
/
or
take
ony
thyng
from
it
/
but
simple
/
to
be
obserue
it
/
as
it
is
yeuen
/
and
wroten
vnto
vs
/
Ffrom
this
rigth
line
/
and
trewe
regle
of
Godes
word
:
man
arrith
diuerse
waies
.
som
time
by
ignorance
/
because
he
knowithe
not
/
or
will
not
know
/
that
onlie
th
expresse
word
of
God
sufficithe
.
He
holdithe
withe
the
moost
part
and
condemnithe
the
beter
/
as
it
is
to
be
sene
/
at
this
present
daye
.
This
reason
takithe
place
:
it
is
alowid
of
the
moost
part
/
and
stablishid
by
so
many
holie
/
and
lernid
bishopes
/
therefore
it
is
trew
.
When
/
they
can
not
by
the
scripture
proue
/
neither
the
lerning
/
nether
the
lief
of
there
doctors
/
to
be
good
.
The
second
waie
/
that
ledith
from
the
word
of
God
/
is
mony
times
/
the
poure
/
and
authorite
of
this
worold
.
As
we
se
/
by
the
bishope
of
Rome
.
and
all
his
adherentes
/
who
yeuith
more
credenc
/
and
faithe
onto
one
Charter
and
gift
of
Constantinus
/
then
to
all
the
hole
bible
.
An other
errithe
/
by
mistakyng
of
the
tyme
/
making
his
supersticion
/
far
elder
then
it
is
/
will
not
for
sake
the
faulshed
for
the
truithe
.
An
saithe
/
thus
my
father
beliuide
/
and
shuld
I
beliue
the
contrarie
?
thus
rather
/
will
giue
credit
to
his
father
being
blind
/
then
vnto
God
his
great
graunt
father
/
that
seith
.
to
the
law
of
man
more
credit
/
then
to
the
law
of
God
.
As
the
knolege
of
man
is
thus
with
drawen
/
from
the
word
of
God
/
be
ignorancie
/
and
i
le
vsid
customes
/
so
is
the
liue
/
and
conuersation
of
man
like
wice
.
Not
gouernid
withe
the
word
of
god
/
but
with
accustomid
fraude
/
an
gile
:
euery
man
in
his
uocation
/
and
condition
of
lyffe
.
The
spiritualite
with
false
receauid
/
and
i
le
deseruid
/
tea
this
.
The
temperaltie
/
with
false
contractes
/
and
preposterous
bying
/
and
sellnig
.
The
princes
/
and
superiour
poures
of
th
erthe
/
for
the
moost
part
/
and
all
lernid
men
/
other
in
mayntaining
a
wrong
religion
/
or
in
not
restoring
the
trew
/
decline
/
far
from
this
simple
/
and
sincere
verite
conteinyd
in
godes
word
.
Some
dispense
with
a
lesse
yle
/
to
a
voyede
a
greater
harme
.
Some
prescribe
lawes
/
for
the
consciens
of
man
/
for
atime
/
vntill
it
may
be
/
farther
deliberatid
vpon
/
or
approuid
godd
/
by
a
generall
counsell
.
These
men
/
greuouslie
offend
them selfes
/
and
causith
other
/
to
do
the
same
.
In
case
the
law
:
made
for
the
time
/
seme
not
godd
/
vnto
souche
/
as
shall
at
amore
leasure
/
haue
th
examination
therof
:
the
lawe
for
the
meane
time
/
shal
be
condemnid
/
as
hereticall
/
and
pernitious
.
Then
put
the
case
/
that
many
/
or
at
the
leste
/
some
of
those
that
ledd
there
consciens
/
after
the
lawe
/
made
for
the
meane
tyme
/
dye
.
How
stondithe
then
the
case
/
withe
these
departyd
soules
/
that
were
deceuyd
/
whiles
they
liuyd
/
by
false
doctrine
.
Thei
doutles
/
ar
loost
/
for
euer
/
and
without
tyme
/
if
they
dyed
/
in
ony
errour
of
the
Catholice
faith
/
as
Crist
saythe
Luce
6.
spekyng
of
false
interpretoures
/
of
the
word
of
God
.
If
the
blynd
/
lede
the
blind
/
he
sayth
/
not
/
only
he
that
ledith
shall
fall
into
the
dyche
:
but
boothe
.
Therfore
it
is
not
sufficient
/
that
people
haue
a
lawe
for
the
meane
tyme
:
but
what
so
euer
/
the
consciens
begynnithe
with
all
/
it
must
end
/
in
the
same
.
That
is
to
say
:
no
law
at
all
shuld
be
spoken
of
consernyng
the
consciens
/
but
thonlie
word
of
God
/
whiche
neuer
alteryd
/
nor
cannot
be
alteryd
/
Matt.
5.
Luce
16.
Psal.
18.
Dauyd
Psalmo
119.
prouithe
the
immutabilite
of
Godes
worde
/
by
too
stronge
reasones
.
if
heuens
/
and
Erthe
made
by
thy
worde
can
not
be
alteryd
/
how
mouche
more
the
word
it selfe
?
Rede
the
too
verses
that
begynne
withe
the
letter
lamed
.
in
Englisse
thus
.
Thy
word
lord
abidithe
for
euer
/
as
the
heauens
testifye
.
Vnto
the
whithe
law
/
the
consciens
of
man
/
in
maters
of
faithe
/
is
bound
onlie
.
for
when
so
euer
/
or
who
so
euer
prescribythe
ony
law
/
for
the
cause
of
religion
/
and
yeuith
it
this
title
/
for
the
meane
time
/
vntill
it
may
be
iudgyd
by
a
generall
counsell
/
or
other
wyce
decreyde
/
by
th
assemblaunce
of
lernyd
men
:
th
auctor
of
the
law
/
declarithe
hime
selfe
/
not
to
know
/
whether
his
law
be
trew
/
or
false
/
leding
to
hell
/
or
to
heuen
/
to
saue
the
conscience
of
man
or
to
damn
it
:
but
leuith
it
in
dowt
/
and
makith
it
as
vncertaine
/
as
these
that
shall
haue
the
censure
/
and
iudgment
therof
/
preferrid
unto
there
discretion
and
lerning
.
I
would
wishe
therfore
/
and
hartel●
pray
vnto
almightye
God
/
to
put
into
the
hartes
of
all
superior
poures
of
the
Erthe
/
grace
/
and
knolege
/
to
chose
4.
indifferent
iudges
/
to
apeace
all
contrauerses
in
religion
.
If
the
Clergie
shuld
iudge
/
the
worold
would
/
and
might
say
/
they
ar
to
partiall
.
and
for
many
respectes
/
would
to
mouche
fauour
/
there
awne
commodite
.
If
the
Temperalty
shuld
iugde
/
the
Clerge
would
think
/
some
thing
to
be
downe
of
displeasure
/
or
malice
/
that
allwaies
in
maner
/
hathe
remainid
betwene
the
partes
.
Farther
if
Apapist
/
Lutherion
/
or
Zuinglion
shuld
iudge
:
they
agre
/
so
ille
/
one
with
tother
/
that
the
mater
could
not
want
suspicion
.
Therfore
I
would
haue
/
on
s
these
iiij
.
indifferent
iudges
to
breake
the
striffe
.
The
Bible
in
Ebreu
/
the
Bible
in
Greke
/
the
Bible
in
Latine
/
and
the
Bible
in
Englisse
/
or
in
ony
other
oulger
tong
/
according
to
the
speache
of
the
Realme
/
where
this
communication
shuld
be
had
.
Then
doutles
/
these
iudges
that
fauorith
not
/
moreth
one
part
/
then
the
other
:
no
more
one
person
/
then
the
other
:
Would
sone
set
men
at
peace
:
incase
they
louyd
not
dissention
.
But
as
long
/
as
th
auctorite
of
ony
generall
counsell
/
or
iudgment
of
man
/
is
accomptyd
equiualent
/
and
egall
withe
the
word
of
God
:
the
truythe
/
cannot
be
sincerelie
knowen
.
Souche
as
can
interpretat
/
nothing
well
/
but
lokithe
to
fynd
occation
/
to
calumniat
the
good
meanyng
of
the
thing
well
spoken
/
wil
say
I
haue
an
ile
opinion
of
God
the
eternall
in
heauen
/
and
like
wyce
of
the
superiour
poures
in
hearthe
/
bycause
I
damne
the
disciples
of
the
false
Doctors
/
withe
the
doctors
:
and
take
from
all
poures
of
the
erthe
auctorite
to
prescribe
unto
there
subiectes
/
ony
law
/
touchyng
religion
/
of
the
solle
.
As
consernyng
the
iudgment
of
God
/
agaynst
those
that
be
seducyd
by
false
prechers
/
or
makers
of
false
lawes
/
Sainct
Luce
capit.
6.
Ezech.
3.
et
13.
iudgithe
as
I
do
.
And
as
touching
the
question
.
What
I
shuld
then
say
of
oure
fore
fathers
/
that
euer
sithe
the
tyme
of
Constantine
temperour
and
Syluester
the
Bishope
of
Rome
hathe
allwaies
in
maner
/
byn
seducid
by
the
false
docrine
of
man
:
I
can
iudge
/
none
other
then
/
the
scripture
teachithe
.
Boothe
he
that
ledithe
vnto
damnation
/
and
he
that
is
led
/
fallithe
into
the
pytt
.
And
in
the
same
place
/
Christ
saythe
/
that
it
sufficithe
the
disciple
/
to
be
as
his
master
is
.
Sainct
Paule
describithe
the
nature
of
souche
as
preache
false
doctryne
thus
2.
Tim.
2.
they
lede
vnto
iniquite
:
and
there
communication
/
eatithe
as
the
diseace
of
a
cankre
.
Meanyng
that
false
doctryne
/
hurtithe
not
on
lye
him
/
that
is
seducyd
:
but
like
wyce
/
souche
as
shal
be
his
hereres
.
And
as
this
diseace
callyd
a
canker
/
if
it
be
in
ony
part
of
mannes
body
/
it
infectithe
allwaies
the
next
partes
vnto
it
as
Galenus
writithe
de
causis
morborum
:
like
wice
Leonhardus
Fuchsius
,
De
compendio
medicinae
.
And
Ouidius
thus
.
Vtque
malum
late
solet
,
immedicabile
cancer
serpere
,
&
illaesas
vitia
tis
addere
partes
:
whiche
is
the
same
description
of
the
diseace
wroten
afore
/
so
dothe
false
doctrine
.
And
as
euery
membre
of
man
/
may
be
in
danger
of
this
diseace
/
yet
chefflie
the
membres
that
wantithe
syneues
/
and
bones
.
ut
foeminarum
mammae
,
quod
rarae
&
laxae
sint
.
ac
crassissimam
atrae
bilis
materiam
prompte
excipiant
.
Euen
so
the
preaching
of
false
doctrine
/
may
deceaue
euery
man
but
specially
the
simple
and
on
lernid
/
as
it
is
to
be
sene
at
this
daie
/
the
more
petie
euery
where
.
Easier
for
a
soule
/
that
can
do
nothing
/
but
blisse
a
tubbbe
of
water
/
to
kepe
and
hundrethe
in
supersticion
/
and
the
adulterous
doctrine
of
man
:
them
for
him
that
is
well
lernyd
in
the
law
of
God
/
to
winne
ten
vnto
Christ
.
Not
withstonding
I
beliue
/
that
in
the
middes
of
darkenes
/
when
all
the
worold
(
as
farre
as
man
might
iudge
)
had
sworen
vnto
the
Bishope
of
Rome
/
that
Christ
had
his
electes
/
that
neuer
consentyd
vnto
his
false
lawes
/
nether
walkyd
not
/
after
stronge
Godes
.
thowghe
vnknowen
vnto
man
/
as
it
was
in
the
tyme
of
Elie
the
Prophete
/
3.
Reg.
19.
where
God
saiede
/
he
had
preseruyd
seuen
thowsand
that
neuer
bowyd
there
kneis
/
nor
kyssyd
Baal
.
In
euery
aige
/
so
god
preseruithe
somme
/
that
●o
false
doctrine
may
corrupt
them
:
thowghe
●e
nature
therof
be
/
as
Paule
saithe
/
to
infect
●s
a
canker
.
so
God
impechithe
many
times
/
and
would
not
thinges
to
execute
there
naturall
ope●ation
/
as
we
rede
Exo.
3.
where
the
bowshe
bur●d
/
and
yet
consumid
not
.
like
wice
of
the
thre
●ildren
in
the
firy
furnis
/
Dan.
3.
and
as
Chryst
●ithe
/
Io.
10.
that
his
shepe
harkenid
not
/
vnto
●e
voice
of
the
false
preachers
.
As
many
therfo●
/
ad
died
before
vs
/
seducid
by
false
prea●ers
without
penaunce
/
the
scripture
condemni●e
.
As
many
as
beliuid
them
not
/
but
trustyd
to
●e
scripture
(
or
else
deceauid
/
yet
callid
to
grace
●fore
they
died
)
liue
eternally
in
loy
and
solace
.
〈◊〉
ar
sauid
/
as
Iohn
saithe
/
Apo.
13.
in
the
blud
the
lambe
.
I
iudge
therfore
in
this
point
/
god
〈◊〉
be
nomore
seuere
/
than
the
scripture
teachithe
/
●herin
he
teachithe
vs
/
what
we
shuld
beliue
:
and
●dge
of
him
.
Thus
I
haue
spoken
largely
/
and
●ewly
/
to
admonyshe
my
good
reader
/
to
bewa●
of
mannes
lawes
:
in
the
cause
of
religion
.
As
●●ching
the
superior
poures
of
th
erthe
/
it
is
●t
vnknowen
vnto
all
●hem
that
hathe
●eden/●d
markid
the
scripture
/
that
it
apertainithe
●thing
/
vnto
there
office
/
to
make
ony
law
/
to
●●ern
the
consciens
of
there
subiectes
/
in
religion
.
〈◊〉
to
raigne
ouer
them
in
this
case
/
as
the
word
God
commaundethe
/
Deu.
17.1
.
Re.
12.2
Par.
Sap.
6.
How
be
it
in
there
Realmes
/
prouinces
/
and
iurisdictions
/
they
may
make
what
lawes
they
will
/
and
as
many
as
they
will
.
Commaunde
them
to
be
kept
as
long
as
it
pleasith
them
/
and
chaunge
them
at
there
pleasure
/
as
they
shall
se
occation
for
the
wealthe
/
and
commodite
of
there
Realmes
▪
as
we
se
in
all
the
notable
commune
wealthes
.
Among
the
Greakes
/
and
Romaines
with
other
.
Vnto
the
whiche
superiour
poures
:
we
owe
all
obedience
/
boothe
of
body
/
and
goddes
/
and
likewice
our
dailie
praier
for
them
vnto
allmightie
God
/
to
preserue
there
honors
/
in
grace
/
and
quietnis
:
Ro.
13.1
.
Tim.
2.
1.
Pet.
2.
Mat.
22.
Mar.
12.
Luc.
20.
and
as
many
diuerse
commune
wealthes
as
there
be
/
so
many
diuerses
lawes
may
there
be
.
How
be
it
/
all
Christenid
kinges
/
and
kingdomes
with
other
magistrates
/
shuld
raigne
by
one
lawe
/
and
gouern
the
churges
of
there
Realmes
/
solie
by
the
word
of
God
/
whiche
is
neuer
to
be
chaungyd
/
as
I
declaryd
afore
in
the
diffinition
of
Godes
law
.
that
it
is
a
rule
neuer
to
be
chaungyd
/
by
superior
poure
/
or
inferiour
:
Psalm.
18.
et
1●8
..
so
doothe
the
holie
Prophet
Dauid
(
that
honorid
God
/
reuerencid
the
poures
of
th
erthe
/
louid
the
commune
sort
of
people
)
teache
/
Psal.
27.
Shew
me
God
lor
thy
way
/
and
lede
me
in
aright
pathe
/
for
fere
of
those
that
lay
wayghte
/
for
me
.
so
commaundithe
/
Iob
ca.
22.
to
lern
the
law
at
the
mouche
of
God
.
I
folow
therfore
the
coōmaundemēt
of
god
/
perswading
euery
man
to
lern
his
faithe
in
his
lawe
as
Moses
dyd
/
Deu
31.
commending
the
lawe
vnto
the
pristes
/
the
sonnes
of
leui
.
Not
onlie
that
they
shuld
know
it
/
but
to
shew
it
vnto
th
ole
multitude
of
the
people
:
men
/
women
/
children
/
and
strangers
that
they
might
hire
it
/
lern
it
/
fere
the
lord
God
/
and
obserue
his
commaundementes
.
So
Christ
commaundid
his
Apostelles
to
preache
/
and
there
audiens
to
hyre
/
the
thyng
he
commaunded
/
Mat.
28.
Mar.
16.
withe
what
diligence
/
and
how
it
shuld
be
preachid
/
lern
in
the
8.
and
9.
chapiter
of
Neemi
.
Caput
II.
Of
the
vse
of
the
law
.
IT
is
well
knowen
by
the
places
afore
rehersid
/
that
the
law
of
God
requirithe
an
inwarde
/
and
perfete
obedience
/
vnto
the
will
of
God
/
the
whiche
this
nature
of
man
corruptyd
by
Originall
sinne
cannot
performe
/
as
sainct
Paule
prouithe
manifestlye
in
the
7.
an
8.
chapiter
to
the
Romaines
.
There
remainithe
in
man
as
long
as
he
liuithe
ignoraunce
/
and
blindenis
/
that
he
knowith
not
god
/
nor
his
law
as
he
awghe
to
do
.
But
rebellythe
by
contumace
against
God
.
For
noman
suffrith
Godes
visitatious
/
and
punishmentes
/
with
souche
pacien●
as
is
requirid
.
Noman
can
abide
to
hire
his
defaultes
rebukyd
by
the
law
/
but
hatithe
his
admonitours
/
and
would
that
there
were
nether
God
/
nether
law
so
that
he
might
vnpunishyd
satisfye
his
pleasure
.
Like
wyce
the
will
as
frawarde
/
and
peruerse
that
it
willith
nothing
of
God
/
ner
of
his
law
/
if
it
demynyshe
ony
part
of
souche
goddes
/
or
pleasure
/
as
the
worold
requirithe
/
as
we
may
se
/
by
dayly
defection
/
and
departure
from
the
knolege
of
Godes
worde
/
in
those
that
ons
were
as
ardent
as
fyer
.
But
now
as
the
Gadarenes
dyd
/
Matth.
8.
Luce
8.
Marc.
5.
They
desire
Christ
do
depart
out
of
there
countre
/
rather
then
they
would
loost
there
swyne
.
Where
is
now
the
will
/
that
frely
and
Franklye
shuld
for
sake
all
the
goddes
of
the
worold
/
and
also
this
mortall
liffe
/
rather
then
to
leaue
Iesus
Christ
/
which
as
Iohan
saithe
/
onlie
hathe
the
word
of
eternall
liue
cap.
6.
it
is
not
nede
to
proue
this
peruersnys
and
wyckyd
resistence
agaynst
God
and
vertew
by
th
example
of
othere
:
but
euery
man
may
fynd
himselfe
to
mouche
infectyd
with
this
diseace
/
would
he
loke
vpon
his
awne
liefe
/
and
be
as
egall
a
iudge
of
him selfe
/
as
he
is
temerous
in
iudging
of
other
.
Then
shold
he
file
the
same
i
le
in
himselfe
/
that
he
seithe
in
an
other
and
euery
man
damnyd
before
God
/
except
souche
as
belyue
in
Iesus
Christ
/
Rom.
5.
And
study
to
lyue
after
his
law
/
2.
Cor.
5.
Lu.
1.
Tit.
1.
Matt.
7.
Psalm.
6.
Seing
the
workes
of
the
law
cannot
deserue
remission
of
synne
/
nor
saw
man
/
and
yet
God
requyrythe
our
diligens
/
and
obedionce
vnto
the
Lawe
:
it
is
necessary
to
know
the
vse
of
the
law
/
and
why
it
is
yeuen
vs
.
The
fyrst
vse
is
ciuile
/
and
externall
/
for
byddyng
/
and
punyshyng
the
transgression
of
polytike
/
and
ciuile
ordinaunce
/
as
Paule
wrytythe
.
●
.
Timoth.
1.
The
law
is
yeuen
to
the
vniust
.
Wherfore
God
commaundythe
the
Magistrates
and
superiour
poures
of
the
Erthe
to
punishe
the
transgressours
of
the
law
made
for
the
preseruation
of
euery
commune
wealthe
/
as
we
rede
/
Deut.
19.
thow
shalt
remoue
the
ile
/
doune
in
the
commune
wealthe
/
that
other
may
fere
to
do
the
same
.
Thow
shalt
haue
no
pytye
vpon
the
transgressoure
.
for
souche
petye
as
is
vsyd
of
man
agaynst
this
commaundement
towardes
the
transgressours
:
is
rather
amayntenaunce
of
i
le
then
workes
of
mercye
.
The
second
vse
of
the
law
is
/
to
informe
and
instruct
man
aright
what
synne
is
/
to
acuse
vs
/
to
fere
vs
/
and
to
damne
us
and
oure
iustice
/
because
we
performe
not
the
law
as
it
is
requiryd
/
Rom.
1.
et
7.
howbeit
the
law
concludithe
all
men
vnder
sinne
/
not
to
damne
them
but
to
saw
them
/
if
they
comme
to
Christ
/
Rom.
11.
Gala.
3.
These
too
vses
of
the
law
/
appartayne
as
well
vnto
the
infideles
/
as
to
the
fideles
.
To
souche
as
be
not
regeneratyd
/
as
to
those
that
be
regeneratid
:
for
those
that
she
cannot
bring
to
Christ
/
she
damnythe
.
The
thyrd
vse
of
the
law
is
/
to
shew
vnto
the
Christians
what
workes
God
requirythe
of
them
:
For
he
would
not
that
we
shuld
fayne
workes
of
our
awne
braynes
to
serue
him
withe
all
:
as
the
Bishoppes
lawes
that
teachithe
an
othere
faythe
/
and
other
workes
then
the
old
Testament
or
the
new
.
but
requirythe
vs
to
do
the
workes
commaundyd
by
him
/
as
it
is
wroten
/
Matt.
15.
they
worshipp
me
in
vayne
with
the
preceptes
of
men
.
Therfore
Dauid
saithe
:
thy
worde
lorde
God
is
the
light
vnto
my
fette
/
Psal.
119.
By
the
knolege
of
this
law
/
we
iudge
all
other
mennes
writinges
/
Christianes
/
and
Ethnyches
/
wether
they
writ
well
/
or
yle
.
And
withe
out
a
right
knolege
in
this
lawe
/
no
doctrine
can
be
knowen
whether
it
be
trew
/
or
false
.
This
law
iudgithe
/
who
defendid
the
better
part
/
Marcion
/
or
Tertullion
:
Augustine
/
or
Arrius
/
Christ
and
his
Apostelles
/
or
Caiphas
/
and
his
colege
of
scribes
and
pharises
:
the
poure
preachers
that
withe
danger
of
liefe
set
forthe
the
glory
of
God
/
or
the
Pope
withe
his
colege
of
Cardinales
:
that
with
wyckid
lawes
/
study
to
deface
the
glory
/
and
maiesty
of
Christes
churche
.
where
and
what
is
the
Catholike
churche
of
the
chrystians
:
and
where
the
Synagoge
of
Antechrist
.
No
falshede
can
be
hydd
/
if
men
syke
the
truythe
withe
this
light
.
If
we
examyne
our
deades
/
or
other
mennes
by
this
lawe
or
Canon
:
we
shall
soone
perceaue
/
whether
they
pleace
God
/
or
displeace
.
If
we
be
preasyd
/
and
haue
an
honest
estimation
among
people
:
bring
boothe
our
consciens
/
and
preace
of
the
worold
/
vnto
this
rule
of
Godes
worde
:
and
then
shall
euery
man
iudge
himselfe
/
whether
he
be
inwardely
the
same
man
:
that
people
esteme
him
for
vttwardlie
.
Incase
man
/
sustayne
like
wyce
dispreace
/
and
contempt
/
of
souche
as
be
in
the
worold
/
if
the
law
of
God
bare
testimony
with
his
consciens
/
that
it
is
rather
the
Malyce
of
the
worold
/
then
his
demerites
/
that
oppressith
thus
his
good
fame
withe
the
burden
of
slaunder
:
he
shall
rather
reyoyce
/
that
God
hathe
preseruyd
him
from
the
crymes
that
he
is
falsely
accusyd
of
/
then
impatientlie
souffre
the
malicious
worold
/
maly
/
cyouslie
to
iudge
good
/
to
be
ille
/
as
it
is
his
accustonyd
maner
.
This
law
iudgithe
that
Aristotell
in
his
morales
teachithe
better
doctrine
when
he
condemnithe
th
externalle
fact
incase
the
mynd
and
will
concur
not
to
the
doing
therof
:
then
the
Bishoppes
in
there
decreis
that
attribute
the
remission
/
of
sinne
nether
to
contrition
/
ner
faithe
/
nether
to
Christ
/
but
vnto
th
externall
sprynglyng
of
a
droppe
of
water
.
for
thus
they
say
of
the
water
/
and
of
trebred
.
in
the
exorcisme
/
or
coniuration
of
the
water
:
Fias
aqua
exorcizata
ad
effugandam
omnem
potestatem
inimici
&c.
That
is
to
say
.
I
coniure
the
:
in
the
name
of
God
/
as
it
is
at
the
beginning
of
the
coniuration
/
to
be
a
water
blessyd
/
to
expell
all
the
poure
of
the
deuyll
.
Of
the
breade
thus
:
Benedic
domine
istam
creaturam
panis
,
ut
omnes
gustantes
ex
eo
,
tam
corporis
,
quam
animae
recipiant
sanitatem
.
That
is
to
say
:
Blysse
lorde
this
breade
that
as
many
as
taste
therof
/
may
receaue
healthe
/
boothe
of
body
/
and
solle
.
By
this
law
thow
maist
iudge
who
defendithe
the
better
opinion
.
Numa
Pomp
that
for
byd
ymages
:
or
else
the
Bishoppes
lawes
/
that
say
Idoles
can
teache
the
vnlernyd
people
/
and
be
/
to
be
vsyd
.
Bring
the
mater
to
iudgment
/
and
se
whiche
opinion
Godes
law
will
defend
:
Non
facies
,
inquit
Deus
,
sculptile
,
aut
ullam
similitudinem
.
Thow
shalt
make
no
ymaige
&c.
Who
is
law
is
more
consonant
withe
Godes
lawes
/
the
decrees
/
and
preceptes
of
Cato
/
that
saithe
:
Parentes
ama
,
Magistratum
metue
.
That
is
to
say
loue
thy
father
/
and
fere
the
Magistrate
:
or
the
Bishopes
lawes
that
park
yong
children
in
Cloysters
that
neuer
know
there
parentes
nede
/
and
like
wyce
exempt
the
clerge
from
all
obedience
of
the
higher
poures
Godes
lawes
saithe
with
Cato
:
Honora
parentes
.
Omnis
anima
potestatibus
supereminen
tibus
subdita
sit
,
Roman
.
13.
Exod.
20.
that
is
to
say
/
Honor
thy
father
:
and
euery
man
be
subiect
vnto
the
superiour
poures
.
The
Romaines
Reprehendid
and
deposyd
like
wyce
the
tyranne
/
Nero
for
his
crueltye
:
and
kyllyd
the
vitious
Prince
Tarquinius
Sextus
for
vitiating
of
the
chaste
Matrone
Lucretia
.
the
Bishopes
lawes
saithe
thus
.
Si
Papa
suae
,
&
fraternae
salutis
negligens
deprehenditur
,
inutilis
,
&
remissus
in
suis
operibus
,
&
insuper
●
bono
taciturnus
,
quod
magis
officit
sibi
,
&
omnibus
,
nihilo
minus
innumerabiles
populos
cateruatim
secūducat
primo
mancipio
gehennae
,
cum
ipso
plagis
multis
inaeternum
uapulaturus
.
Huius
culpas
isthic
redarguere
praesumit
mortalium
nullus
,
quia
cunctos
iudicaturus
,
ipse
a
nemine
iudicandus
.
That
is
to
say
/
If
the
Pope
care
nether
fore
his
awne
healthe
/
nether
for
his
brothers
/
befound
vnprofetable
and
negligent
in
his
workes
/
farther
aman
apt
to
do
no
godd
(
so
I
Englyshe
:
tacitur●us
Turrian
bono
.i.
qui
sua
natura
omni
honestate
,
probitateque
facile
tacet
)
that
hurtythe
himselfe
and
other
:
ledythe
withe
him
/
people
innumerable
/
by
legions
vnto
the
deuill
/
to
be
punyshid
with
him
/
in
paynes
/
moost
dolorous
for
euer
being
Pope
no
mortall
man
shuld
presume
to
reprehend
his
faultes
/
for
he
iudgithe
all
men
/
and
is
to
be
iudgid
of
Noman
.
What
law
was
there
euer
wroten
more
pernitious
/
or
contrary
vnto
Godes
lawes
/
then
this
.
Syrillus
against
Iulianum
alegithe
the
wrytinges
of
the
philoyopher
Pythagoras
:
who
prouyth
to
be
one
only
God
/
who
made
/
and
preseruithe
only
/
the
thinges
made
:
so
doothe
Sophocles
:
Cicero
2.
lib.
of
the
Nature
of
Godes
.
1.
lib.
Tuscul
.
quest.
1.
lib.
Delegibus
Seneca
Vnto
Lucilius
Epist.
lib.
15.
Bryng
these
Ethnickes
lawes
vnto
the
word
of
God
/
withe
the
lawe
of
Bishopes
that
teachithe
the
inuocation
and
ayde
of
sainctes
departyd
out
of
this
worold
:
and
then
thow
shalt
se
/
that
the
Ethnickes
lawes
/
ar
aprouid
by
Godes
word
:
and
the
Bishopes
lawes
condemnyd
.
For
Godes
lawes
saythe
/
I
am
the
lord
thy
God
/
and
thow
shalt
haue
no
more
/
before
my
face
Exod.
20.
Deutt
5.
and
if
we
pray
for
ony
thing
/
Godes
word
commaundith
to
aske
in
christes
name
.
Io.
14.
Seing
the
knolege
/
and
vse
of
Godes
worde
/
is
so
necessary
/
and
only
tellithe
vs
/
what
is
good
/
and
what
is
ile
:
what
trew
/
and
what
false
:
Euery
man
shuld
yeue
diligente
to
know
it
:
Setting
all
other
busynis
of
the
worold
apart
.
Caput
III.
A
preparation
vnto
the
Ten
commaundementes
.
MOses
before
he
repetithe
the
Ten
commaundementes
in
the
booke
of
deut.
Prescribythe
certaine
necessarie
rules
/
and
instructions
/
whiche
he
vsythe
as
preparatyues
/
and
meanys
/
to
dispose
and
make
apt
the
hartes
of
the
people
/
to
receue
this
holie
/
and
moost
blyssyd
sermon
of
all
mightie
God
/
the
Ten
commaundementes
/
withe
conding
honor
/
and
reuerence
.
and
that
this
law
/
and
preceptes
might
worke
there
operation
/
and
vertew
in
manne
/
whiche
is
to
purge
/
and
clense
the
solle
/
and
mynd
/
from
all
vnholsome
/
and
contagyous
diseace
/
and
fyckenis
of
synne
.
And
to
preserue
the
bodye
in
healthe
/
and
all
honestye
o●
lyffe
.
As
Apurgation
made
for
the
bodye
(
whithe
Galenus
callithe
humorum
qui
sua
qualitate
molestant
,
euacuationem
.
That
is
to
say
a
clensing
of
souche
humors
/
as
be
hurfull
)
many
times
workithe
not
his
operation
/
by
reason
of
the
ile
temperature
of
the
bodye
/
or
else
of
the
region
/
that
to
mouche
/
by
reason
of
het
/
draw●
the
humors
of
man
/
into
texteriour
partes
of
the
body
so
the
word
of
God
/
porid
into
the
eares
/
and
vnderstanding
of
man
workythe
not
mani
tymes
/
his
operation
/
inclensing
the
solle
from
the
humors
/
and
corruption
of
sinne
:
by
reason
of
●hi●e
temperature
/
and
disposition
of
the
personnes
/
that
vsithe
to
rede
/
and
hyre
the
scripture
.
As
the
phisicion
therfore
/
yeuit
the
pacient
/
fyrst
some
preparatiue
to
dispose
/
and
make
apt
the
body
/
to
receaue
the
purgation
withe
frute
/
and
commodite
:
so
doothe
Moses
prepare
/
fyrst
to
make
his
auditours
apt
to
hyre
the
commaundementes
/
that
after
ward
they
might
receaue
them
withe
frute
/
and
profet
.
How
to
procede
in
the
science
/
and
practise
of
physicke
/
lern
of
Galene
and
Hippoc.
or
of
souche
as
professithe
that
art
.
My
purpose
is
/
to
shew
how
Moses
procedithe
in
the
celestiall
science
of
diuinite
:
to
cure
the
solle
of
man
.
Heprescribithe
vnto
his
audience
7.
rules
/
or
preceptes
/
where
withe
he
preparythe
them
/
vnto
the
receauing
of
the
Ten
commaundementes
.
and
withe
out
them
/
it
auaylithe
nothyng
/
to
hyre
/
or
reade
the
commaundementes
/
or
ony
other
place
of
the
scripture
.
The
fyrst
rule
is
:
confidence
/
and
Aright
perswation
of
Godes
word
/
that
all
his
prmeses
be
trew
:
and
willl
doutles
/
yeue
the
godd
promisid
vnto
the
good
/
and
the
ile
promisid
vnto
the
ile
/
towghe
it
seme
/
neuer
so
impossible
vnto
the
fleshe
.
This
preparatiue
/
is
moost
necessarie
for
all
men
/
that
will
be
the
disciples
/
and
hyrers
of
Godes
word
.
for
when
men
thyncke
/
that
God
is
not
in
deade
/
as
seuere
/
and
will
punishe
sinne
/
according
as
it
is
wroten
in
his
commaundementes
:
and
like
wyce
fauor
/
and
preserue
them
that
fere
him
they
neuer
take
profete
/
nor
neuer
shall
do
/
inhering
/
or
reding
the
scripture
.
for
they
haue
no
more
credence
to
it
/
then
to
a
vayne
and
faythelistale
.
This
misbeliue
/
and
incredulite
to
wordes
godes
word
:
is
th
occation
/
and
let
/
that
the
word
hard
/
or
reden
/
workithe
not
his
operation
/
and
the
man
no
better
at
night
/
then
in
the
morning
:
in
a●ge
/
then
in
youthe
.
Moses
therfore
persuadithe
thē●nto
a
certaine
right
confidence
/
saing
.
Ecce
dedi
in
conspectu
uestro
terram
,
uenite
&
possidete
terram
,
quam
iurauit
dns
patribus
uestris
Abraham
,
Isaac
,
&
Iacob
,
ut
daret
eis
,
atque
semini
eorum
posteos
Deut
1.
That
is
to
sa●
/
behold
/
I
haue
presentid
before
your
face
/
the
land
whiche
the
lord
promisid
to
yeue
vnto
●oure
fathers
Abraham
/
Isaac
/
and
Iacob
/
and
to
there
posterite
:
cum
and
possesse
ye
/
the
land
.
Iacob
/
and
his
posterite
were
in
souche
bondayge
in
Aegipt
/
that
it
sem●d
impossible
that
euer
they
shuld
possesse
the
lond
of
Canaan
/
promisid
by
God
.
Rede
the
14.
first
chapiters
of
Exod.
and
se
Then
as
●how
canst
not
those
/
but
beliue
him
to
be
trew
in
th
one
promisse
of
his
helpe
/
to
wardes
the
godd
/
so
be
lyue
him
/
that
he
will
like
wice
ponyshe
the
ile
/
thowghe
he
suffre
/
and
dissemble
for
a
tyme
at
oure
synne
/
to
call
vs
vnto
penaunce
Ro.
1.
yet
at
lenghe
we
shall
be
assurid
/
he
will
kepe
promes
as
well
in
punishing
the
ile
:
as
in
doing
godd
/
to
those
that
repent
.
If
thow
rede
the
scripture
:
thow
shalt
fynd
examples
of
boothe
how
he
fauoryd
/
and
kept
promes
/
withe
the
godd
/
and
the
bad
.
Noha
sauyd
/
and
his
famile
/
the
hole
worold
damnyd
with
water
:
lot
sauyd
/
and
the
cites
burnid
.
Iosua
/
and
Caleb
Entrid
the
lond
promisyd
:
all
the
rest
dyed
for
there
synne
in
the
desert
.
If
thow
canst
not
rede
to
stablishe
thy
faythe
in
the
word
of
God
/
yet
canst
thow
lack
no
master
/
to
teache
the
thys
confydence
in
God
.
Torn
thine
Iye
/
of
whyche
syde
thow
lyste
.
vpp
:
or
downe
.
Behold
the
byrdes
of
the
ayre
/
and
the
flowrs
of
the
fyld
/
Mat.
6.
Luc.
12
▪
and
acknolege
/
not
onlye
the
poure
of
God
/
that
made
them
:
but
also
his
prouydence
/
in
fedyng
/
and
apparellnig
them
.
for
they
be
seales
/
and
confyrmations
of
Godes
promisis
that
will
clothe
the
/
fyde
the
/
and
helpe
the
/
in
all
necessites
.
They
were
not
creatyd
/
only
to
be
ea
/
ten
/
and
spellyd
vnto
:
but
to
teache
the
to
credit
/
and
belyue
Godes
promises
Matth.
6.
Luc.
12.
The
second
rule
/
or
preparatyue
is
:
that
thow
haue
aright
opinion
/
of
the
magistrates
/
and
superiour
poures
of
th
erthe
/
that
thow
yeue
them
nomore
/
nether
no
lese
honor
/
nor
reuerence
/
then
the
word
of
God
commaundithe
.
This
he
declarithe
by
the
12.
Princes
that
were
sent
to
explorate
/
and
sarche
the
priuites
and
condition
of
the
lond
of
Canaan
/
too
of
them
perswadid
the
people
to
beliue
Godes
promes
/
and
not
to
fere
the
people
/
that
dwellyd
in
the
land
.
vnto
these
Godly
Princes
/
was
no
faithe
/
nor
credit
yeuen
of
the
people
.
The
Princes
that
perswadid
the
thing
contrary
vnto
God
/
were
beliuid
of
the
people
/
and
there
counsell
admittyd
.
by
this
we
lern
/
that
souche
Magistrates
/
as
perswade
the
people
by
Godes
word
/
shuld
be
beliuid
and
obeide
/
the
other
not
/
in
the
cause
of
consciens
.
There
/
must
God
only
be
hard
Act.
5.
Matt.
10.
Or
else
people
shall
faile
of
a
right
faythe
/
for
he
that
knowith
not
/
what
his
deutye
is
to
God
/
and
his
lawes
:
will
beliue
rather
alie
with
his
fore
fathers
:
then
the
truithe
with
the
word
of
God
.
and
this
man
is
no
mete
auditour
nor
disciple
of
the
word
of
God
.
For
lacke
of
this
preparatiue
/
the
worold
/
hathe
erryd
from
the
truithe
this
many
yers
/
to
the
dishonor
of
God
/
and
danger
of
Chrystiane
solles
.
Men
doothe
not
loke
what
godes
worde
saithe
/
but
extollithe
the
auctorite
of
mannes
lawes
/
preferring
the
decre
of
a
generall
/
or
prouinciall
consell
before
the
word
of
God
/
whiche
hathe
browghte
this
abhomination
/
and
subuersion
of
all
godlye
doctrine
/
in
to
the
churche
of
Christ
.
The
thyrd
preparatiue
/
is
obedience
:
boothe
vnto
God
and
man
.
It
were
as
godd
/
neuer
to
reade
the
scripture
/
nor
to
hyre
sermon
/
incase
we
mind
not
to
obey
vnto
the
word
of
God
spoken
/
or
reden
.
Therfore
doothe
Moses
abraide
/
and
reprehend
them
/
Deu.
1.
when
they
knew
the
lond
to
be
godd
/
by
the
frute
that
the
12.
princes
browght
vnto
them
/
they
would
not
procede
forthe
in
there
iurney
to
possesse
the
land
/
but
murmuryd
against
God
/
wherfore
they
peryshyd
in
the
desert
.
Therefore
/
we
must
bring
with
vs
vnto
the
reding
of
the
word
of
God
/
obedience
/
and
be
redy
to
do
euery
thing
/
it
commaundethe
/
thowghe
it
seme
neuer
so
difficile
/
As
Abraham
did
in
leuing
his
countre
/
Genes.
12.
and
offryng
his
sonne
/
Gen.
22.
and
as
christ
commaundith
all
that
will
be
his
Disciples
/
Matth.
10.
Luce.
14.
the
thing
that
God
commaundithe
must
be
obeyd
/
what
danger
so
euer
happen
.
Ye
if
it
be
the
lost
of
oure
lieffe
/
Luce.
9.17
.
Matth.
16.
Like
wyce
the
commaundement
of
the
superiour
poures
/
and
noman
shuld
detract
/
nether
denye
his
obedience
beccuse
he
is
a
Christiane
/
1.
Pet.
2.
Ro.
13.
Ephe.
6.
Col.
3.
Tit.
2.
not
onlie
with
Iye
seruice
/
but
from
the
hart
.
sustaining
not
onlye
souche
chargis
as
the
necessites
of
the
commune
wealthe
shall
require
/
but
also
withe
liefe
/
to
defend
the
same
/
not
fering
how
strong
an
ennimie
is
agaynst
hym
/
nor
how
manye
:
but
rather
to
consider
/
how
strong
/
God
is
that
hathe
promisid
to
preserue
euery
mannes
right
/
and
yeuen
commaundement
that
noman
shall
do
the
other
wrong
.
Deut.
5.
Exod.
5.
Non
facies
furtum
.
commit
no
thyffe
/
againe
:
Honora
parentes
.
Honor
thy
father
.
The
whiche
commaundement
requirithe
obedience
to
all
superiour
poures
.
only
obey
the
word
of
God
/
what
so
euer
shall
happen
vnto
man
/
in
his
godlye
vocation
as
Moses
commaundyd
/
Deut.
20.
if
thow
see
horsmen
and
cheriotes
more
then
thow
hast
/
fere
not
god
is
withe
the
/
as
we
haue
example
in
Abraham
/
Gedeon
/
Iosaphat
and
others
.
The
fourthe
preparatiue
is
/
that
they
shuld
obserue
/
the
commune
lawes
vsyd
among
all
people
whiche
is
callid
ius
gentium
.
that
they
shuld
peaceable
passe
by
the
possessions
of
the
children
of
Esau
the
Mount
Seir
and
like
wice
by
the
Moabitis
/
not
to
molest
them
/
nether
there
Godes
.
but
by
souche
thinges
as
they
wantid
for
monie
/
till
they
passid
there
limites
/
and
bondes
the
whiche
law
bound
them
/
not
to
spoyle
/
robbe
/
and
barne
/
wher
so
euer
they
came
as
well
there
frendes
as
there
fores
/
as
it
is
vsyd
in
oure
tyme
among
Christianes
/
that
say
silent
leges
inter
arma
,
That
i●
to
say
:
lawes
be
dispensid
withe
all
in
the
tyme
of
war
.
contrary
vnto
this
deuillishe
opinion
/
God
requirid
them
to
passe
as
trew
men
/
and
not
as
thyffes
/
as
those
that
were
obedient
vnto
all
honest
/
and
godly
lawes
/
and
not
as
exempt
and
priuilegyd
persones
from
all
vertews
/
and
godlynys
.
The
fyghithe
preparat●●e
is
/
that
they
shuld
esteme
this
doctrine
of
the
commaundementes
as
it
was
worthy
.
And
declaryd
the
estimation
therof
withe
mony
reasones
.
The
fyrst
/
of
the
vtilite
/
and
profete
that
it
bringithe
wherof
he
spekythe
in
the
4.
cap.
Deut.
Haec
est
sapientia
,
&
intelligentia
vestra
coram
populo
.
That
is
to
say
/
this
is
youre
wysdome
/
and
prudence
before
the
people
:
this
is
the
doctrine
onlie
and
law
that
teachithe
how
to
lyue
well
/
and
to
auaide
the
displeasur
/
boothe
of
god
and
man
/
and
ledithe
to
eternall
felicite
.
what
other
people
is
there
of
the
worold
/
saithe
Moses
that
hathe
there
godes
as
present
/
as
oure
lord
God
as
many
times
/
as
we
inuocate
and
call
vpon
him
.
This
doctrine
was
yeuen
from
heauen
/
and
the
auctor
there
of
is
God
.
A
doctrine
allwaies
to
be
lernid
and
obseruid
:
not
in
Paper
/
or
parshment
/
but
in
the
hart
of
man
.
And
dailie
tawghte
vnto
the
worold
/
as
the
maner
of
the
yeuyng
of
it
declarithe
Exo.
20.
vnto
all
the
people
it
was
preachyd
/
not
in
an
obscure
/
and
darke
place
:
but
in
the
moūe
/
cletely
and
openly
that
noman
shuld
dout
of
it
/
as
thowghe
it
came
out
of
Trophonius
caue
/
sainct
Patrice
purgatory
/
or
the
priuey
chambre
of
the
Bishope
of
Rome
.
Boothe
the
law
/
and
the
law
yeuer
/
knowen
of
all
the
people
.
Minos
was
familier
withe
Iubiter
/
as
the
Poetis
fayne
.
Numa
had
communication
withe
Aegera
the
Godes
/
but
noman
was
record
therof
.
He
might
therfare
feyne
what
he
list
.
As
many
superstitious
hypocrates
hathe
donne
.
There
apperyd
vnto
Gregorie
a
child
in
the
bred
of
the
aulter
/
the
whiche
visition
if
it
were
trew
was
deuillishe
/
and
wrowght
by
the
deuill
to
deceaue
the
people
of
God
.
Brigitta
saw
like
wyce
in
here
contemplacions
wounders
.
The
Bishoppes
in
there
decretalles
seyth
like
wice
meruelles
and
misteris
that
noman
else
can
se
:
except
he
be
sworen
to
renownce
Godes
lawes
.
For
they
teache
one
faythe
/
and
the
gospell
an
other
/
one
kynd
of
good
workes
and
Christ
an
other
.
This
law
/
is
of
an
other
sort
/
and
perfection
.
Openly
manifestyd
by
God
/
not
vnto
one
prynce
or
lernyd
man
/
not
vnto
12.
or
70.
heddes
and
principalles
among
the
people
:
but
vnto
all
the
hole
congregation
/
and
not
sodenly
but
with
great
deliberation
/
and
preparation
of
the
people
for
the
space
of
thre
dayes
:
Exod.
19.
this
law
therfore
Moses
would
the
pedple
to
esteme
as
a
thing
of
all
thinges
moost
to
be
estimyd
.
As
they
do
nothing
at
all
/
that
say
the
Scripture
containithe
not
/
all
necessarie
doctrine
for
the
healthe
of
man
.
But
nedithe
mannes
decres
.
The
sixt
preparatiue
is
a
trewe
/
and
right
vnderstanding
of
the
lawe
.
Not
to
constrayne
the
letter
agaynst
the
mynd
of
the
text
/
but
behold
allwaies
the
consent
of
the
Scripture
/
and
to
do
no
wrong
vnto
the
auctor
therof
.
Somme
men
call
this
a
dispensation
of
the
law
:
when
the
extremite
therof
cannot
with
iustice
/
and
equite
/
be
excutyd
agaynst
the
transgressour
/
as
we
se
Deut.
4.
where
Moses
appoyntythe
certayne
Cites
/
to
be
as
refuges
/
or
sanctuaries
for
them
/
that
be
chance
or
agaynst
there
will
shuld
happen
to
kill
ony
man
.
The
law
is
/
that
who
so
euer
shed
the
blud
of
man
shall
satisfye
the
law
withe
his
blud
agayne
:
Gene.
9.
Matt.
26.
Apoc.
13.
This
law
extendithe
not
as
farre
as
the
wordes
sound
:
●ut
as
farre
as
the
mynd
of
the
letter
permittithe
.
that
is
to
say
vnto
souche
as
of
hatred
/
rashe
/
and
willfull
maddenis
/
or
to
satisfie
an
ile
and
vndigestid
passion
/
that
hatythe
his
neighboure
/
killythe
his
neighbour
/
contemnithe
God
in
the
superiour
powres
/
who
shuld
reuerenche
and
punishe
the
ile
doar
/
and
not
he
hym selfe
.
Those
/
and
souche
like
/
shuld
suffie
deathe
agayne
:
and
not
souche
as
kyllagaynst
there
will
.
Thus
doothe
the
scripture
of
God
interpretat
it selfe
/
and
shewithe
how
euery
law
shuld
be
vnderstand
.
The
whiche
is
a
very
necessary
rule
/
and
precept
/
to
be
all
wayes
obseruyd
euery
where
/
leste
the
rigure
/
and
forse
of
the
letter
shuld
do
iniuries
vnto
ony
circumstaunce
of
the
text
.
therefore
I
would
euery
man
in
the
r●ding
of
the
Scripture
/
shuld
mark
too
thinges
/
in
euery
doutfull
text
.
Fyrst
the
consent
of
other
places
:
then
the
allegorie
of
the
letter
.
as
for
an
example
.
Thys
proposition
/
Matth.
26.
this
is
my
bodye
:
fyrst
loke
the
other
places
of
the
scripture
/
what
chrystes
body
is
/
and
what
qualites
it
hathe
/
how
it
was
conceauyd
and
born
/
and
whether
it
is
ascendyd
:
then
thow
shalt
by
the
consent
of
other
places
/
be
constrayed
to
vndrestond
these
wordes
according
to
the
analogie
/
or
proporsion
of
faith
/
and
not
after
the
letter
.
then
consider
by
the
scripture
why
Christ
by
an
Allegory
/
callyd
the
bread
his
body
/
and
the
wynne
his
blud
.
then
it
shal
be
easy
to
vnderstand
/
that
they
be
rather
confirmations
of
our
faythe
/
then
the
body
it selfe
.
Sacramentes
/
and
memorialles
of
the
thynges
paste
/
and
not
the
thyng
they
represent
/
and
signifie
.
Rom.
4.
The
seuenthe
preparatiue
is
/
to
add
nothing
vnto
this
law
nether
to
take
ony
thing
from
it
.
who
can
be
a
conuenient
disciple
of
God
/
and
his
doctrine
/
that
belyuithe
not
all
thinges
/
and
euery
thing
necessarie
/
for
the
saluation
of
man
/
to
be
contaynid
openlie
/
and
playnely
/
in
the
scripture
Canonicall
.
or
how
can
he
be
a
Christiane
man
that
beliuithe
one
commaundement
of
God
/
and
not
the
other
.
He
that
sayd
/
thow
shalt
haue
but
one
God
/
saythe
likewyce
/
thow
shalt
nether
add
/
ner
take
ony
thing
from
the
scripture
/
Deutt
4.
but
shalt
obserue
it
/
at
it
is
yeuen
.
so
sayd
Christ
Matt.
28.
so
saythe
saynct
Ion.
cap.
21.
like
wice
in
the
reuelations
of
Iesus
Christ
oure
redemer
cap.
22.
What
is
more
necessarie
for
him
that
will
reade
the
scripture
/
or
hyre
it
preachid
/
then
this
preparatiue
.
Fyrst
to
be
perswadyd
that
all
verite
/
and
necessarye
doctrine
for
oure
saluation
is
contaynyd
there
in
/
and
that
the
holy
churche
of
the
Patriarches
/
Prophetis
/
and
Apostelles
beliuid
/
preachyd
/
and
died
for
the
same
/
and
in
the
same
doctrine
.
if
thy
hart
be
not
thus
preparyd
:
but
iudgist
that
godes
law
conteynithe
one
part
of
souch
doctrine
as
is
necessary
for
mannes
saluation
:
and
the
Bishopes
lawes
an
other
part
:
thow
cōtemnist
and
dishonorist
the
hole
law
/
and
yeuer
therof
/
and
offendist
the
commaundement
yeuen
Deut.
4.12
.
and
Prouerb
.
30.
rede
diligentlie
those
places
.
farther
remembre
that
this
opinion
is
so
vngodlie
that
the
hole
scripture
endithe
with
this
sentence
if
ony
man
add
vnto
the
word
of
God
/
God
will
put
vpon
him
/
all
the
maledictions
conteynid
in
the
booke
.
and
if
ony
man
demynishe
ony
thing
/
of
this
prophetie
/
God
will
take
from
him
souche
part
as
he
hathe
in
the
booke
of
liffe
Apocalip.
22.
The
fyrst
table
.
Caput
IIII.
I
Am
the
lord
thy
God
/
that
browgth
the
out
of
Aegypt
/
from
the
howse
of
seruytude
.
Thow
shalt
haue
no
strange
Godes
before
me
.
THis
precept
or
Commaundement
hathe
too
membres
.
The
fyrst
requirithe
that
we
accept
/
accompt
/
and
take
the
God
that
made
/
and
perseruithe
all
thinge
/
the
God
Saday
/
omnipotent
/
and
sufficient
/
not
onlie
to
be
God
:
but
also
to
be
oure
God
/
that
helpithe
vs
/
succurrithe
vs
/
sauithe
vs
/
and
onlie
defendithe
vs
.
The
secund
part
for
byddithe
all
false
godes
.
This
fyrst
part
is
the
ground
/
originall
/
and
fundation
of
all
vertewe
/
godlie
lawes
or
Christiane
workes
.
and
where
as
this
precept
and
commaundement
is
not
fyrst
layde
/
and
taken
as
th
only
well
where
of
springithe
all
othere
vertews
/
whatsoeuer
be
donne
seme
it
neuer
so
glorious
/
and
holie
vnto
the
worold
it
is
nothing
but
very
supersticion
/
and
hypocrisye
as
Paule
saythe
/
Ro.
14
Ebr.
11.
What
puttithe
difference
betwene
the
deathe
of
Socrates
/
and
Esaias
:
Diogenes
/
and
Hieremie
:
Sophocles
/
and
Zacharie
Euripides
/
and
Steuine
:
Homere
/
and
saint
Iohn
Baptist
:
sauing
onlie
the
knolege
/
and
confidence
in
this
commaundement
:
I
am
the
lord
thy
god
.
what
difference
where
there
betwene
the
Churche
of
the
pharises
/
scribes
/
and
Hypocrites
/
and
the
churche
of
god
were
not
the
knolege
of
this
commaundement
.
that
containithe
too
moost
necessarie
thinges
.
The
trew
knolege
of
God
▪
and
the
trew
honor
of
god
Deu.
4.12
.
Exod.
19.20
.
Gen.
12.17
.
The
whiche
fundation
/
and
grounde
of
oure
religion
/
boothe
the
Testamentes
euery
where
teachithe
.
also
the
ymaige
of
god
in
oure
soule
thowghe
we
be
borne
in
seruitude
of
sinne
and
blind
●nto
all
godlinis
:
souche
a
sparkell
/
and
dimme
light
notwithstonding
remaithe
in
the
soule
/
that
oure
awne
conscience
criethe
out
against
vs
/
when
we
vtterly
contemne
/
the
reuerence
/
and
diuine
maiestye
of
God
:
as
it
apperithe
by
the
horrible
/
and
ferfull
deathe
/
of
souche
as
thowght
it
more
easye
to
destroy
there
awne
liuing
bodies
/
then
to
endure
the
conflict
and
dolours
of
there
awne
conscience
withe
the
iudgment
/
and
contempt
of
Godes
lawes
/
as
it
is
to
be
seene
leuing
profane
exemples
a
part
in
Saul
/
and
Iudas
:
withe
all
other
souche
in
oure
time
/
that
ar
the
causers
of
there
awne
deathe
.
The
subtiltes
of
the
deuill
must
be
taken
hede
of
therefore
/
and
knowen
betime
/
lest
he
shew
vs
God
in
an
other
forme
then
he
shewithe
himselfe
in
his
word
and
this
commaundement
.
Where
he
saithe
that
he
is
oure
God
.
to
say
:
as
well
redie
to
punishe
vs
/
if
we
contemne
him
:
as
to
healpe
vs
if
we
loue
him
.
The
deuill
goithe
a
bout
an
other
thing
:
and
would
all
men
/
as
long
as
they
haue
a
purpose
/
and
bent
will
to
synne
/
thinke
that
God
is
a
mercifull
God
/
agentle
/
swete
/
and
fyggie
god
/
that
winkithe
/
and
will
not
see
th
abhomination
/
and
accustomid
doing
of
ile
.
but
when
the
conscience
felithe
the
displeasure
of
God
and
sekithe
redresse
/
he
amplifyithe
/
and
exaggeratithe
the
greatnis
of
sinne
/
shewithe
it
as
fowle
/
and
as
horrible
as
it
is
in
deade
/
and
more
.
extenuatithe
the
mercie
of
god
/
makithe
him
/
then
a
cruell
/
and
an
vnmercifull
tirant
/
as
impossible
to
optaine
mercie
of
/
as
to
sucke
water
out
of
the
drie
pumpesse
/
or
burning
cole
.
Wherfore
seing
his
maiestie
is
inuisible
/
and
cannot
be
knowen
of
mortall
man
as
he
is
:
and
like
wyce
be
cause
man
yeuythe
litle
credit
/
or
none
at
all
vnto
his
blyssid
word
he
presentia
the
all
his
workes
/
heuen
/
and
Erthe
vnto
man
/
to
be
testimonies
/
and
wyttnis
of
his
great
powre
/
that
man
seyng
those
creatures
/
and
wounderfull
preseruation
of
the
same
/
might
thinke
of
god
the
maker
of
all
thinges
/
and
thanke
him
withe
all
the
hart
:
that
he
would
say
these
wordes
vnto
him
vile
creature
/
and
wormes
mete
.
I
am
the
lord
thy
God
.
by
his
workis
he
shewid
himselfe
thus
vnto
Adame
Gen.
2.
and
vnto
the
naturall
phi.
Ro.
1.
also
vnto
euery
resonable
man
Deu.
30.
how
be
it
so
far
hathe
the
deuill
blindid
many
(
would
to
God
only
the
infideles
/
and
not
souche
as
be
accomptid
Christians
)
that
they
take
as
mouche
knolege
of
God
by
the
contemplation
of
his
workes
/
as
Midas
the
knig
by
the
contemplation
of
his
gold
.
Wherfore
seing
we
belyue
with
souche
difficultye
this
worde
of
God
/
I
am
the
lord
thy
God
:
and
the
deuill
hathe
blindfoldyd
/
and
darid
oure
sight
/
and
so
be
wicchid
all
oure
senses
/
that
we
hyre
/
nor
see
ony
thing
to
the
glory
of
God
/
and
saluation
of
oure
saules
:
he
addithe
yet
other
testimonies
to
acertaine
vs
that
he
is
oure
God
.
and
leuīthe
nothing
vndon
/
that
might
drawe
vs
vnto
a
firme
/
and
constant
biliue
in
him
:
setting
before
oure
Iyes
the
glorious
and
wounderfull
deliuerance
/
and
defence
of
the
people
:
when
he
browght
them
our
of
Aegypt
.
souche
testimonyes
addyd
he
vnto
his
word
/
to
stablishe
oure
faithe
allwaies
.
to
Adame
/
and
Abell
/
when
the
fyre
from
heueane
/
burnid
there
sacrifice
Gene.
4.9.17
.
Exod.
12.
so
vnto
vs
:
vnto
whom
he
hathe
yeuen
the
same
word
Ro.
1.
hathe
yeuen
for
the
confirmation
therof
his
dere
sonne
Iesus
Chryst
/
born
/
ded
/
and
resuscitatid
from
deathe
to
shew
vs
him selfe
and
to
teache
vs
that
he
is
our
God
to
sawe
vs
from
the
seruitude
of
hell
/
and
sinne
/
and
to
healpe
vs
as
many
times
as
we
call
vnto
him
in
christes
name
.
for
only
in
him
we
cum
to
th
acknolege
of
God
that
hewill
be
oure
God
.
Thowghe
the
Iew
/
and
the
Turke
/
know
there
is
but
one
God
/
and
after
there
religion
would
honor
him
:
yet
dout
they
whether
he
takith
cure
of
them
/
will
hyre
there
2peticions
/
wil
be
honorid
of
them
/
and
how
he
wil
be
be
honorid
.
for
they
haue
not
the
word
of
God
/
as
Christ
gaue
it
but
as
they
falsely
interpretat
it
/
to
the
contumelie
/
and
dishonor
of
Christ
.
But
we
know
him
to
be
oure
God
as
this
commaundement
saithe
:
in
Christ
Iesu
/
Ioan.
1.
Matt.
11.
Io.
16.
When
we
haue
a
trew
knolege
of
him
by
his
word
/
we
must
yeuen
him
the
same
honor
/
that
his
commaundement
requirithe
/
to
say
:
obedience
and
fere
/
faythe
/
and
loue
.
Repete
the
wordes
agayne
of
the
commaundement
/
and
marke
them
.
I
am
the
lord
/
thy
God
.
if
he
be
lord
:
then
hathe
he
powre
ouer
body
and
soule
:
obey
him
therfore
lest
he
destroy
them
boothe
.
thy
God
if
he
be
God
/
all
thinges
be
in
his
powre
/
and
hathe
sufficient
/
boothe
for
the
/
and
all
other
/
and
will
yeue
it
the
/
because
he
is
thy
god
.
he
nedithe
for
him selfe
nether
heauen
/
nether
Earthe
/
nor
ony
thing
/
that
is
there
in
▪
and
to
put
the
out
of
dout
therof
/
he
browght
not
onlie
the
people
out
of
Aegipt
/
to
warant
his
promisse
:
but
also
send
his
only
sonne
/
to
dye
for
thy
sake
/
that
he
might
be
thyne
/
and
thow
hys
.
Rom.
6.
Esa.
53.
Th
effect
now
of
this
part
of
the
commaundement
is
:
to
declare
/
and
bring
man
vnto
a
knolege
of
God
as
ye
se
.
and
ons
knowen
by
his
word
/
requirithe
also
mannes
dewtye
/
to
honor
him
/
in
trew
/
and
perfete
religion
.
the
whiche
consistythe
in
fere
/
faythe
/
and
loue
.
the
whiche
thre
poyntes
Moses
diligentlie
/
and
at
large
declarythe
/
in
the
6.7.8.9.10.11
.
Chapiters
of
Deut.
and
doothe
nothing
else
in
all
them
/
but
expound
this
fyrst
commaundement
.
I
will
shew
the
partlie
how
/
and
then
rede
the
places
/
and
lerne
more
by
thy selfe
.
In
the
begymyng
of
the
6.
chapiter
he
shewithe
wherfore
thow
shuldest
fere
him
/
and
kepe
his
commaundementes
/
sayng
it
shal
be
to
thy
profet
.
this
is
the
maner
of
all
men
/
that
would
haue
●●y
thing
donne
:
fyrst
to
shew
what
profete
folowithe
the
doing
of
it
/
that
the
commodite
/
myght
excitat
the
mynd
/
and
studie
of
him
that
shuld
do
it
.
Moses
saithe
it
shal
be
well
withe
the.
god
will
multiplie
thy
sede
/
and
yeue
the
a
land
flowing
withe
milke
and
hony
.
Now
if
thow
fere
the
lord
god
/
this
shal
be
thy
reward
.
and
the
same
selfe
promesse
thow
shall
fynd
/
many
times
/
annexid
withe
the
fere
of
god
/
before
thow
con
to
the
end
/
of
the
11.
chapiter
.
al
healthe
/
and
loy
folowithe
the
fere
of
god
.
Marke
those
wordes
well
/
and
print
them
in
thy
hart
.
fere
of
no
ile
/
nor
sickenis
/
contagious
aer
/
or
diseace
:
so
thow
haue
this
medicine
of
godes
fere
/
in
thy
soule
whiche
preseruithe
healthe
/
and
expulsithe
all
diseacis
.
Galenus
hathe
wroten
bookes
de
tuenda
sanitate
.
That
is
to
say
to
preserue
healthe
.
so
hathe
Hippocr
.
Cornelius
Celsus
and
other
.
They
prescribe
those
syx
thinges
to
be
obseruid
of
as
many
/
as
would
liue
in
good
healthe
.
The
temperature
/
and
condition
of
the
aire
.
2.
Moderate
vse
of
mete
/
and
drink
3.
Motion
and
exercise
of
the
body
/
and
rest
of
the
same
4.
Slepe
and
wacche
as
the
complection
by
nature
shall
in
tyme
conuenient
require
.
5.
fullnis
and
Emtenys
of
the
bode
Gale
.
lib.
2.
aph.
comment
.
17.
et
lib.
2.
de
Compos
.
medic.
6.
perturbations
/
and
passions
of
the
mynd
.
for
many
hathe
died
with
souche
passions
of
the
mynd
with
soden
sorow
as
P.
Rutilius
.
Plinius
libr.
7.
Cap.
36.
and
M.
Lepidus
.
some
withe
soden
loy
as
the
Noble
woman
Policrata
as
Arist.
wrytithe
.
so
dyed
Diagoras
as
Gellius
wextithe
lib.
3.
Cap.
15.
and
other
as
ye
may
rede
Plin.
lib.
2.
Cap.
53.
Valer.
Max.
lib.
9.
cap.
12.
Some
died
for
shame
as
Diodorus
Plin.
lib.
2.
cap.
53.
Homere
Vale.
lib.
9.
cap.
12.
The
phisicions
promisithe
healthe
if
these
6.
rules
be
obseruyd
▪
but
God
saythe
all
those
be
inuayne
withe
out
the
fere
of
him
Deu.
27.28.30
.
there
se
the
word
of
God
/
And
loke
the
secound
boke
of
the
kniges
cap.
24.
How
it
was
prouid
trew
/
where
as
the
pestilence
infectyd
the
hole
lannd
of
Canaan
/
from
the
Cite
of
Dan
/
vnto
the
Cite
of
Bersabee
/
in
thre
daies
.
so
that
there
died
70.
thowsand
men
in
that
short
space
.
In
the
end
of
the
6.
chapiter
of
Deu.
Moses
exortithe
the
people
to
fere
God
.
to
a
vayde
the
punishement
/
that
folowithe
the
contempt
of
Godes
commaundement
.
and
this
is
the
moost
apt
/
and
best
way
/
to
perswade
people
/
that
carithe
for
no
vertew
/
nor
will
not
be
mouid
with
ony
promesse
/
or
reward
/
that
folowithe
well
doing
.
I
am
a
Ielous
God
/
and
the
lord
thy
God
is
in
the
mydle
of
the.
Whiche
wordes
declarithe
/
that
when
people
will
not
obay
his
commaundementes
/
and
receaue
his
loue
/
and
fauour
:
he
waxithe
angre
/
and
vsithe
th
extreme
remedy
/
the
skurge
of
aduersite
/
that
who
so
euer
will
not
willingly
be
fere
meanes
boghe
/
be
forse
shal
be
constrainid
to
breke
.
for
nothing
can
resist
/
when
he
will
punishe
.
The
fyrst
poynt
there fore
/
of
religion
/
is
the
fere
of
God
.
The
second
is
faithe
/
and
confidence
in
his
word
.
Therfore
saithe
Moses
:
Audi
Israel
,
dominus
Deus
noster
unus
est
,
That
is
to
say
:
Hire
O
Israel
/
the
lord
/
oure
God
/
is
one
God
.
Deut.
6.
in
this
one
God
/
thow
shalt
put
all
thy
trust
/
and
belyue
.
To
perswade
this
faythe
into
there
hartes
Moses
put
not
onlye
the
deliueraunce
out
of
Egypt
before
there
facis
/
But
also
the
Seuen
moost
mighty
princes
of
the
worold
.
Hittheum
.
Girgaseum
/
Aemorreū
/
Cananeum
/
Pherizeum
/
Hiueum
/
and
Iebuseum
.
Deut.
7.
and
in
the
same
chapiter
he
repitithe
and
inculcatythe
into
the
ere
this
religion
and
faythe
/
saing
/
scias
itaque
quod
dns
Deus
tuus
ipse
est
Deus
,
Deus
fidelis
&c.
That
is
to
say
/
know
thow
that
the
lord
/
thy
God
/
he
is
th
only
/
and
trew
God
/
and
so
forthe
.
Then
rede
vnto
the
end
of
the
11.
chapiter
how
busie
and
diligent
Moses
is
/
hepyng
argument
/
vpon
argument
to
perswade
the
people
to
belyue
God
/
and
his
word
/
and
to
stablishe
this
commaundement
/
and
rout
it
in
there
/
and
oure
hartes
.
All
the
workes
of
God
heauen
and
Erthe
/
all
the
Miracles
wrowght
in
the
old
Testament
/
and
in
the
newe
were
donne
to
proue
vnto
mortall
man
this
precept
to
be
trew
.
I
am
the
lord
/
thy
god
/
and
be
none
other
thing
but
interpretations
of
this
commaundement
to
stablishe
the
verite
of
his
word
.
The
thyrd
is
loue
/
wherfore
he
saythe
loue
the
lord
/
thy
God
with
all
thy
hart
/
all
thy
soule
/
and
with
all
thy
poure
Deut.
6.
Moses
in
th
end
of
the
chapiter
/
shewith
wherfore
this
oure
God
shuld
belouid
.
he
will
giue
youe
saithe
he
the
land
that
ye
neuer
deseruyd
frely
for
his
promisse
sake
.
and
in
the
7.
chapiter
/
he
promisithe
to
destroy
a
people
more
strong
then
they
be
.
in
the
8.
chapiter
he
saithe
that
he
fed
them
in
the
wildernys
/
withe
met
from
heauen
/
whyche
they
/
nether
there
fathers
neuer
knew
.
By
these
and
other
many
reasones
/
he
prouokyd
the
people
to
this
part
of
religion
/
the
loue
of
God
.
In
case
ony
benefactour
/
or
he
that
doithe
good
to
an
other
/
be
to
be
louyd
/
spetiallye
this
oure
god
is
to
belouyd
saythe
Moses
.
We
may
like
wyce
consider
his
benefytes
to
wardes
vs
and
so
expulse
this
detestable
and
horryble
vnkyndenis
towardes
him
.
As
is
the
leauyng
vnto
vs
of
the
scripture
wherby
we
know
his
blessyd
will
for
the
grace
of
the
holie
gost
that
ledithe
vs
to
knolege
/
defendithe
vs
from
ile
/
and
presetuithe
vs
in
vertew
.
The
greatist
Argument
of
all
/
the
byrthe
/
and
deathe
of
his
only
sonne
/
yeuen
for
oure
redemption
.
Then
doothe
Moses
teache
how
we
shuld
loue
him
/
Deut.
6.
with
all
oure
hart
/
all
oure
soule
/
and
all
oure
forse
.
Of
these
partes
cōsystythe
man
for
the
hart
is
the
origynall
of
all
affectes
and
desires
.
when
the
law
requirithe
the
loue
of
God
with
all
the
hart
/
it
requyrythe
all
mßnes
affections
to
be
syncere
and
pure
/
and
holy
directyd
into
the
loue
and
obedience
of
God
.
For
he
is
a
gelous
God
:
he
is
not
content
with
the
fourthe
part
/
or
the
halfe
/
but
requyry
the
the
hole
hart
mynd
/
will
/
affectious
and
liefe
of
man
.
He
is
not
content
that
we
loue
him
/
withe
one
part
/
and
the
worold
withe
the
other
.
These
wordes
for
byddythe
not
/
but
that
we
may
loue
oure
honest
frendes
/
parentes
/
and
other
as
it
is
wroten
/
Exod.
20.
Deut.
5.
so
that
there
loue
be
in
God
/
and
for
God
:
not
equall
/
nor
aboue
the
loue
of
God
.
if
Election
happen
/
that
in
the
louyng
of
the
one
/
folow
the
hatred
of
the
other
:
thow
art
bound
to
hate
thy
father
/
thy
frendes
/
and
also
thyn
awne
liffe
for
the
loue
of
God
/
Mat.
10.
last
of
all
thow
must
loue
him
with
all
thy
forse
.
by
the
whiche
word
is
vndrestond
all
the
powres
boothe
of
bodye
and
soule
/
the
senses
interioure
/
and
exteriour
what
so
euer
they
be
and
as
the
holye
gost
hathe
yeuen
them
.
so
that
nether
the
inward
man
/
nether
the
vtwarde
man
be
defylyd
by
synne
/
as
Saynct
Paule
saythe
1.
Thessal
.
5.
These
wordes
must
be
thowght
apond
:
that
man
aplye
the
yefft
of
the
holye
gost
aright
to
the
glorye
of
God
and
profet
of
his
churche
:
wherof
we
be
all
membres
.
one
hathe
the
yeffte
of
prophetie
/
to
iudge
of
thinges
to
cum
:
an
other
of
knolege
to
open
the
misterijs
hyd
in
the
scripture
/
an
other
the
yeft
to
confort
and
yeue
consolation
to
the
afflyctyd
/
thother
the
yeffe
trewly
to
dispence
and
distribute
the
goddes
of
this
worold
with
out
fraude
/
the
other
the
yefte
to
perswade
by
the
word
of
God
people
to
amendement
of
liefe
withe
the
tong
/
an
other
withe
the
pen
/
one
the
gyfft
to
serue
God
in
the
ministerye
of
the
churche
/
the
other
to
serue
God
in
the
ministery
of
the
commune
wealthe
/
the
one
apt
and
strong
/
wisse
and
prudent
in
affers
of
warr
/
the
other
to
kepe
good
rule
and
gouerne
in
peace
/
th
one
apt
to
one
thing
/
the
other
to
an
other
.
Euery
man
therfore
remembre
this
commaundement
.
Loue
God
with
all
thy
forse
:
and
applye
the
yefft
that
the
holye
gost
hathe
yeuen
the
to
the
glorye
and
seruyce
of
God
.
it
is
an
horrible
synne
before
god
/
theabuse
of
his
yefftes
whether
they
be
of
the
bodye
or
the
soule
/
Matt.
25.
Moses
now
as
thow
seyst
/
hathe
tawght
vs
to
know
God
/
and
shewid
vs
how
to
honor
him
in
faithe
/
fere
/
and
loue
:
and
shewyd
many
reasones
why
whe
shuld
yeue
him
this
honor
and
obedience
:
so
that
the
fyrst
part
of
the
fyrst
commaundement
I
am
the
lord
/
thy
God
:
may
be
vnder
stond
of
euery
man
that
is
willing
to
know
God
and
his
awne
saluation
.
Before
he
expundithe
the
second
part
of
the
commaundement
.
Thow
shalt
haue
no
strange
Godes
before
me
:
he
admonyshythe
the
people
of
a
very
necessarye
doctrine
.
That
is
to
say
:
how
they
shuld
behaue
them selfes
in
prosperite
and
wealthe
:
and
vse
the
commodites
of
this
worold
.
we
know
by
experience
and
dayly
proue
that
nothing
more
with
drawithe
man
from
the
hononor
/
loue
/
and
fere
of
God
/
then
those
too
.
felicite
/
and
aduersite
.
As
Christ
teachithe
oure
sauiour
/
Matt.
13.
Marc.
4.
Luc.
8.
by
the
similitude
of
him
that
sowyd
and
part
fell
by
the
way
syde
/
part
vpon
the
stones
/
part
among
the
thornes
.
by
the
sede
in
the
stonye
ground
Chryst
vnderstondythe
souche
as
leue
his
word
for
the
calamites
/
and
affliction
of
this
worold
.
By
the
sede
among
the
thornes
souche
as
here
the
word
of
God
:
how
be
it
/
it
bringythe
forthe
no
frute
by
reason
of
the
cures
of
this
worold
/
and
decete
of
rychis
.
Moses
therefore
shewithe
like
a
good
Prince
and
faythfull
preacher
what
is
to
be
don
in
boothe
these
states
/
and
conditions
of
liffe
.
in
prosperite
/
and
aduersite
.
so
that
if
is
consell
be
folowyd
:
there
is
nether
prosperite
/
nether
aduersite
/
can
withe
draw
man
:
from
the
will
and
pleasure
of
god
.
The
first
doctrine
to
kepe
man
from
the
displeasure
of
God
in
prosperite
is
wroten
/
Deut.
6.
Erit
cum
introduxerit
te
dominus
Deus
tuus
in
terram
,
quam
iurauit
patribus
tuis
,
Abraham
,
Isaac
,
&
&
dederit
tibi
ciuitates
magnas
atque
bonas
,
quas
non
aedificasti
:
Domos
quoque
plenas
omni
bono
,
quas
tu
non
impleuisti
,
&
cisternas
excisas
,
quas
tu
non
effo
disti
,
uineas
et
oliuas
,
quas
non
plantasti
,
comederisque
&
satiatus
fueris
.
Cauebis
tibi
ne
forte
obliuiscaris
domini
,
qui
te
eduxit
de
terra
Aegypti
,
de
domo
seruorum
.
That
is
to
say
/
when
the
lord
/
thy
god
shall
bryng
the
into
the
land
/
whiche
he
promisyd
to
thy
fathers
Abraham
/
Isaac
/
and
Iacob
/
and
shal
yeue
the
/
great
cites
and
good
whiche
thow
neuer
buldyst
/
howses
furnyshyd
withe
all
necessarys
/
whiche
thow
replenyshyds
not
/
and
water
pittes
that
thow
dyggyst
not
/
uynes
and
olyues
that
thow
plantyst
not
/
and
thow
eate
and
be
satisfiede
beware
thow
for
gote
not
the
lord
/
that
browght
the
out
of
Aegypt
/
from
the
howse
of
seruauntes
.
Here
seist
thow
what
danger
and
perill
is
anexyd
whith
abundaunce
and
prosperous
fortune
in
this
worold
/
and
how
commune
an
ile
it
is
:
in
maner
takyng
effect
in
all
men
that
possessythe
the
goddes
of
the
worold
.
As
Esai
saithe
:
let
us
eat
and
drynke
/
to
morow
we
shall
die
.
As
Moses
saythe
Deut.
32.
the
people
replynyshyd
them
felses
withe
the
gyfftes
of
god
/
and
rebellyd
/
vsing
prosperite
and
god
fortune
for
soke
god
.
And
Luc.
12.
the
ryche
man
sayde
.
My
Soule
thow
hast
great
ryches
and
shalt
vse
them
many
yers
:
take
thyn
eace
/
eat
/
drynke
/
and
be
merye
.
By
these
examples
thow
seyst
that
Moses
prescribyd
not
with
out
cause
this
regle
/
how
to
vse
oure selfes
in
prosperite
.
The
whiche
rule
contaynythe
too
preceptes
:
th
one
to
vse
moderatlie
the
yefftes
of
god
/
and
not
to
abuse
them
:
the
other
to
acknolege
them
to
cum
from
god
and
to
put
no
trust
in
them
.
The
ryches
of
the
worold
abusyd
engendrythe
pryde
/
and
for
gotefullnys
of
god
.
Therefore
Moses
admonyshythe
Chefelye
man
in
his
wealthe
to
be
ware
he
forgote
not
god
.
And
in
the
8.
cap.
he
shewithe
the
cause
why
we
shuld
not
glorye
/
nor
trust
in
them
/
allthowghe
they
be
must
iustlye
and
rightwysly
goten
.
god
yeuythe
then
saithe
he
/
and
be
not
goten
with
oure
labours
and
payne
.
I
know
what
men
ar
wont
to
say
.
when
hard
ony
of
these
new
gospellers
that
aryche
man
acknolegid
not
god
for
god
/
and
confesse
the
same
vnto
other
.
So
mouche
may
euery
man
that
is
not
out
of
his
wytt
confesse
.
Dauyd
saythe
not
/
the
foole
saythe
withe
his
tong
there
is
no
god
/
but
in
his
hart
psal.
12.
verely
to
acknolege
only
god
to
be
God
/
only
to
trust
vnto
him
/
and
not
vnto
the
creatures
of
the
worold
it
is
a
rare
thing
in
prosperite
.
few
thincke
by
how
smale
a
threde
all
the
certayntye
of
ryches
hangythe
/
and
that
sodenly
they
may
peryche
.
then
shuld
man
moost
suspect
the
fortune
of
this
worold
when
she
smylyth
moost
/
be
cause
she
is
brytytl
and
vnconstant
as
the
Poet
Horace
teachith
when
prosperite
promisithe
securyte
and
rest
in
the
goddes
of
this
worold
:
it
is
a
hard
thing
/
and
rare
/
verely
to
think
only
God
to
be
the
yeuer
therof
/
and
can
sodenlye
take
the
thinges
away
that
hathe
been
gather
withe
great
paynes
and
trauelles
.
Therfore
he
makithe
many
tymes
of
Aryche
man
/
apowre
man
/
of
one
that
ruled
all
/
contemnyd
of
all
/
of
Cresus
Irus
.
and
so
punishithe
because
men
folowithe
not
this
precept
and
commaundement
of
Moses
abuse
not
the
yestes
of
God
/
and
for
gote
hym
not
in
the
tyme
of
prosperite
.
The
other
impediment
that
ledithe
vs
from
this
religion
of
God
fere
/
faithe
/
and
loue
:
is
aduersite
.
wherof
he
spekithe
cap.
8.
Deut.
God
led
the
xl
.
yers
in
the
desert
/
to
punishe
the
/
an
to
tempt
the
/
to
know
what
was
in
thy
hart
whether
thow
wouldest
kepe
his
commaundement
or
not
.
Punishyd
the
/
and
suffrid
the
to
hungre
/
fed
the
from
heauen
whithe
met
thow
knewist
not
/
nether
thy
fathers
knew
not
/
to
declare
vnto
the
that
man
onlye
leuithe
not
by
bred
but
by
all
thinges
that
procede
from
tht
mouthe
of
God
/
lyuith
man
.
when
man
is
oppressyd
withe
aduersites
/
and
troble
in
this
liefe
:
then
commithe
thowghtes
as
thicke
as
haile
whether
God
loue
him
that
is
punishyd
:
disputithe
why
and
what
shuld
be
the
cause
of
these
trobles
/
and
aduersite
/
then
he
reuoluithe
/
tossithe
/
and
turnithe
boothe
the
nature
of
God
and
man
in
his
cogitations
:
knowithe
God
to
delite
in
doyng
well
vnto
man
/
and
that
man
of
all
creatures
is
the
moost
excellent
.
he
fyndithe
God
seuere
/
and
of
all
creatures
/
man
moost
miserable
/
and
subiect
to
aduersites
.
and
the
more
man
applyethe
vnto
the
commaundementes
of
God
:
the
more
miseris
of
this
worold
ar
hepyd
vpon
his
hed
.
it
is
not
therfore
with
out
cause
that
Moses
prescribythe
a
remedy
/
lest
man
shuld
depart
/
being
in
the
thrall
and
brake
of
aduersite
from
this
religion
/
fere
God
/
beliue
in
God
/
and
loue
God
.
Moses
would
kepe
man
in
his
obedience
/
and
offyce
towardes
the
law
in
declaryng
the
causes
why
God
punyshithe
.
Shewythe
that
it
is
for
no
hattred
that
he
punishyth
but
for
loue
.
and
that
he
fyndythe
all
wayes
in
man
/
iust
mater
worthy
punishement
as
Paule
saythe
Ro.
5.
that
deathe
by
reason
of
synne
entrid
into
the
worold
/
so
that
the
integrite
and
perfetnis
of
mannis
nature
by
synne
is
loost
/
and
made
like
vnto
the
nature
of
the
brute
bestes
/
frutes
/
and
herbis
of
the
fyld
.
Iob.
14.
and
Isay
cap.
22.40
.
Eccl.
14.
Psal.
102.
therefore
god
for
synne
being
angre
/
punishithe
the
miserable
nature
of
man
being
spoylid
of
his
oryginall
and
fyrst
perfection
withe
many
calamites
as
Dauid
saythe
Psal.
89.
Defecimus
in
ira
tua
.
That
is
asmouche
to
say
/
thow
being
angre
for
synne
we
arre
subiect
vnto
deathe
.
Rede
the
hole
psalme
if
thow
canst
.
it
is
Moses
praier
wher
in
is
declaryd
how
bryffe
/
and
miserable
the
liefe
of
man
is
for
synne
.
vnto
this
naturall
corruption
is
annexid
oure
wilfull
malyce
and
contempt
of
God
/
as
we
se
in
Cain
/
and
Esau
/
like
wyce
in
this
people
of
Israel
/
whiche
were
diligently
instructyd
/
and
godly
browght
vppe
by
Adame
/
Isaac
and
Moses
:
yea
in
oure selfes
that
dayly
rede
and
here
the
word
of
God
yet
nothing
the
better
.
Therfore
Moses
saythe
that
God
led
them
in
the
wilder
/
nys
to
punishe
there
synne
.
Whiche
is
the
pryncipall
cause
of
all
calamites
.
then
punishythe
he
to
proue
souche
as
be
his
/
whether
they
will
perseuer
withe
his
commaundement
or
not
.
Thus
temtyd
he
Abraham
/
and
Iacob
for
the
space
of
all
his
liefe
.
and
laythe
more
aduersites
many
tymes
vpon
souche
as
be
of
his
trew
churche
then
vpon
other
/
As
these
examples
declare
.
Manasses
the
tyraunt
cut
Esai
the
prophet
a
sondre
with
a
sawe
/
Apryes
killyd
Hieremie
The
Byshopes
Zacharie
/
Herode
Iohn
Baptiste
/
withe
other
.
When
souche
aduersites
happen
:
let
noman
depart
from
the
trew
word
of
God
/
but
say
withe
Micheas
the
prophete
cap.
7.
I
will
sustayne
the
punishement
of
God
/
for
I
haue
offendyd
him
.
withe
Esa.
64.
cap.
behold
we
haue
offendyd
/
and
long
contynewid
in
synne
wherfore
thow
art
angre
.
God
when
he
punishyth
:
workythe
too
good
deades
at
one
tyme
.
Corectyth
the
synne
/
and
callythe
the
synner
to
penaunce
/
as
we
haue
Examples
in
Dauyd
/
Osias
and
Manasse
.
and
saynct
Paule
saythe
1.
Cor.
11.
We
ar
punyshid
of
the
lord
/
lest
we
shuld
be
damnyd
withe
the
worold
.
if
thow
be
a
godd
man
/
and
yet
punyshyd
/
reyoyce
:
for
the
punyshement
is
a
testimonie
of
the
doctrine
/
and
religion
that
thow
professist
/
and
hast
many
felowes
.
The
patriarches
/
prophetes
/
Christ
/
and
the
Apostelles
/
whiche
would
rather
suffre
deathe
/
then
deny
the
profession
of
the
gospell
/
Matt.
16.2
.
Tim.
3.
Psal.
123.115
.
There
be
many
other
causes
why
God
punishythe
/
and
why
the
punyshmentes
shuld
be
patientlie
taken
/
It
were
a
booke
mater
to
reherse
them
.
I
will
only
speke
of
one
cause
more
that
Moses
wrytithe
in
the
same
8.
cap.
and
passe
ouer
the
rest
.
God
made
them
hungre
/
and
fed
them
withe
mere
from
heauen
/
that
they
shuld
know
/
man
lyuyd
not
only
by
bred
:
but
of
all
thinges
/
that
procede
from
the
mouthe
of
God
.
Some
men
vndrestond
that
Moses
menythe
that
the
body
lyuithe
withe
bred
corporall
/
and
the
soule
withe
the
word
of
God
/
seing
that
man
consistythe
of
those
too
partes
:
the
body
/
and
the
soule
.
It
is
trew
/
and
a
godd
interpretation
/
how
be
it
/
if
these
wordes
be
referryd
only
to
the
body
in
this
place
of
Moses
/
it
shal
be
consonaunt
withe
the
circumstaunce
of
the
text
/
and
declare
his
purpose
the
better
.
Thowghe
man
put
mete
into
his
body
that
of
his
one
nature
men
iudge
to
norishe
/
yet
except
the
fauoure
and
grace
of
God
digest
/
and
dispose
it
/
into
euery
membre
of
the
body
/
it
norishithe
not
:
as
we
se
in
mony
men
that
eatithe
mouche
and
many
times
in
the
day
:
yet
is
nothing
the
stronger
.
The
phisitions
call
this
diseace
apepsian
/
cruditatem
when
there
is
no
digestion
at
all
somtyme
dispepsian
Deprauatam
concoctionem
/
when
the
mete
is
turnyd
in
to
a
contrary
qualite
.
somtime
vrady
pepsian
/
Tardam
concoctionem
.
When
the
stomacke
digestythe
withe
difficultie
and
long
protract
of
tyme
.
this
I
speke
only
to
this
purpose
that
nether
mete
/
nether
medycine
/
nether
phisition
a
vaylithe
:
except
God
say
amen
.
if
thow
wilt
take
profet
of
the
thyng
thow
eatyst
:
folow
the
phisycke
of
Paule
1.
Tim.
4.
speking
of
the
met
.
sanctificatur
per
sermonem
Dei
,
ac
precationem
.
it
is
sanctified
by
the
word
of
God
and
prayer
.
it
is
not
onlie
lawfull
for
the
to
eate
it
/
but
also
God
will
yeue
the
norishment
.
That
the
met
and
dryng
fedythe
not
the
body
withe
out
the
fauor
and
blyssing
of
God
:
it
is
declarid
Leuit.
26.
Ose
.
4.
Miche
.
6.
ye
shall
eat
and
yet
not
be
satisfied
.
Thus
doothe
Chrystis
Answer
vnto
the
deuill
proue
Mat.
4.
when
he
vngryd
in
the
body
and
not
in
the
soule
.
Therfore
his
answer
must
be
referryd
only
to
the
body
.
Godes
punishment
therfore
tawght
the
Israelitis
this
doctrine
that
God
yeuithe
not
only
mete
/
but
also
vertew
there
vnto
to
norishe
him
that
eatythe
.
Seing
now
that
the
Israelites
by
aduersite
were
browght
vnto
the
knolege
of
there
synne
and
instructid
withe
this
farther
doctrine
that
God
yeuithe
as
well
vertew
vnto
the
mete
to
norishe
him
that
eatithe
as
the
mete
it selfe
:
there
is
no
occasion
that
they
shuld
therfore
leaue
god
/
but
rather
accept
the
punishment
withe
thankes
as
a
good
scole
master
send
to
teache
them
there
he
al●
he
and
the
will
of
God
/
as
Dauid
saythe
psa.
1.8
Vtile
mihi
est
quod
in
miseriam
deiectus
sum
ut
discerem
decreta
tua
.
That
is
to
say
.
it
a
vaylithe
me
greatli
/
that
I
am
punishid
/
to
lern
thy
commaundementes
.
The
fyrst
part
of
the
fyrst
commaundement
contaynithe
as
thow
seyst
by
the
interpretation
of
Moses
the
fontaine
and
Originall
of
all
trew
religion
and
is
as
the
fundation
and
rowt
from
whence
spryngithe
all
the
other
commaundementes
/
and
is
comprehendid
in
these
4.
wordes
.
knolege
of
God
/
fere
of
God
/
faythe
in
god
and
loue
of
God
.
farther
in
the
interpretation
of
the
same
:
he
hathe
tawgth
his
people
/
and
vs
:
how
to
vse
oure selfes
in
prosperite
and
aduersite
.
For
eche
of
them
drawithe
man
from
the
4.
afore
rehersyd
vertews
:
except
the
mynd
of
man
be
ful
lyd
perswadid
by
the
word
of
God
/
how
amenes
/
and
godlie
moderation
may
be
kept
/
when
man
hathe
abundance
.
and
how
/
to
whom
/
and
when
/
vse
liberalite
/
and
dispensation
of
his
goddes
.
like
wyce
how
man
shuld
withe
patience
susteyne
the
hand
of
God
in
aduersite
for
the
time
of
this
present
liefe
whiche
Iob
describythe
cap.
14.
to
be
nothing
but
a
vanite
/
by
these
wordes
Man
born
of
a
woman
/
lyuythe
but
a
few
daies
and
is
replenysshyd
with
affliction
/
spryngythe
and
wethrythe
a
way
as
a
flowre
/
fleythe
as
shadow
and
comot
long
indure
so
saythe
Esai
22.40
.
If
thow
rede
the
booke
that
wyse
Salomon
wrote
de
contemptumundi
.
to
say
of
the
contempt
or
vanite
of
the
worold
:
Callyd
Ecclesiastes
thow
shalt
not
only
lern
what
the
worold
and
man
is
but
also
take
aduersites
in
the
better
part
if
thow
folow
his
counsell
.
the
booke
contaynythe
but
12.
chapiters
rede
and
marke
euery
monethe
one
Then
at
the
yers
end
thow
shalt
rede
it
ouer
.
if
thow
put
the
richis
therof
into
thy
hede
think
thow
hast
gaynyd
well
that
yere
thowghe
by
the
ponyshment
of
God
/
thow
hast
loost
other
wayes
all
thy
goddes
in
the
worold
vnto
thy
shurt
.
Now
folowythe
the
second
part
of
the
fyrst
commaundement
.
Thow
shalt
haue
no
strange
Godes
before
my
face
.
This
part
of
the
commaundement
remouythe
all
false
religion
/
and
supersticion
/
where
with
all
the
glorie
and
maiestie
of
God
might
happen
to
be
demynishid
or
darkenyd
in
the
soule
of
mani
whiche
chaunsythe
as
many
tymes
as
man
attributythe
vnto
ony
creature
the
thyng
that
is
dewe
only
vnto
God
.
or
when
we
would
honor
God
or
do
ony
thing
acceptable
vnto
him
as
we
fayne
of
oure
awne
brayns
and
not
as
his
word
teathithe
.
This
honor
we
aw
only
vnto
God
.
Faythe
/
loue
/
fere
/
and
prayre
.
now
to
attribute
ony
of
these
to
ony
creature
is
Idolatrie
and
to
haue
false
Godes
before
his
face
.
onlie
God
shuld
be
our
hope
/
faythe
/
loue
and
fere
.
Hyme
only
shuld
we
pray
vnto
Esa.
8.
Psal.
18.28
.
To
pray
/
or
trust
in
ony
ded
saynct
departyd
our
of
this
worold
is
Idolatry
and
agaynst
this
commaundement
and
those
that
do
it
hathe
nether
commaundement
nor
example
in
the
scripture
to
approue
there
doynges
.
souche
as
fere
The
menaces
and
threteminges
of
the
deuill
or
of
deuillishe
people
that
myndythe
the
subuersion
of
godes
holie
word
and
persecution
of
souche
as
folow
it
/
and
belyuythe
not
that
god
hathe
powre
to
kepe
them
under
and
will
so
do
for
his
wordes
sake
hathe
false
godes
before
his
face
for
onlie
he
is
to
be
feryd
Matt.
4.10
.
Esa.
51.
Souche
as
be
yeuen
to
Astronomie
/
or
other
that
supersticiouslie
obserue
the
course
and
reuolution
of
the
heauens
thinke
they
can
do
good
or
harme
/
yeue
good
fortune
or
ille
as
those
think
and
iudge
that
eleuate
the
figure
of
heauen
to
iudge
whatshall
folow
them
/
when
they
perceaue
by
there
Natyuites
vnder
what
signe
the
were
born
:
offend
against
this
commaundement
.
the
whiche
abhomination
hathe
not
only
byn
vsid
before
oure
time
of
superstitious
persons
/
but
also
now
a
daies
of
them
that
hathe
a
right
knolege
of
God
.
Souche
as
yeue
ouer
mouche
faythe
vnto
Medicines
/
or
the
nature
of
stones
/
and
herbes
as
ye
se
2.
Paralip.
17.
commit
Idolatrie
.
souche
as
yeue
faythe
vnto
the
coniuration
or
sorsery
of
superstitious
persones
as
to
pristes
that
blisse
water
/
wax
/
boue
/
bred
/
ashes
/
candelles
/
or
other
.
to
wycches
or
southsaiers
wher
they
abuse
the
name
of
God
/
to
sing
out
the
fire
of
him
that
hathe
burnid
his
hand
/
to
stanche
blud
/
to
heale
man
or
best
:
or
to
souche
as
destenith
what
shall
happen
vnto
man
/
and
what
plentie
shall
folow
of
graine
and
frute
in
th
earthe
/
healthe
or
sickenis
in
the
ayre
/
committithe
Idolatrie
Leuit.
17.
Deu.
18.
I
speake
not
against
the
knolege
that
man
sekithe
for
/
whether
it
be
in
the
heauens
or
in
the
earthe
/
so
that
they
extend
there
studie
to
this
end
/
to
glorifie
god
in
his
workes
and
not
to
make
the
workes
god
.
well
we
be
assurid
by
the
scripture
Hie.
10
▪
and
also
by
those
that
kew
not
the
scripture
that
no
constellation
of
heauen
/
mistemperature
of
the
ayre
/
water
/
or
earthe
can
hurt
him
that
ferythe
god
/
as
the
testimonys
of
the
scripture
declare
.
only
the
disobedience
of
man
to
wardes
god
makith
man
subiect
vnto
these
diseacis
and
sikenis
that
man
is
troblyd
withe
all
Ex.
5.9
.
Leui.
26.
Nu.
14.
Deu.
28·2
.
Re.
24.3
.
Re.
8.
●
.
Pa.
21.2
.
Pa.
6.
Eze.
6.7.14.28
33.38
.
Rede
the
90.
Psa.
that
begynnithe
:
who
so
restithe
in
the
secreates
of
the
highist
/
logithe
in
the
harbor
of
the
omnipotent
.
in
latine
it
begīnithe
after
the
oldtrāslaciō
.
Qui
habitat
in
adiutorio
altissimi
in
protectiōe
Dei
celi
cōmorabit
.
in
the
whiche
Psalme
/
is
shewid
how
suer
and
fre
from
all
ille
/
and
diseacis
he
is
/
that
puttithe
his
trust
in
god
/
and
that
heauen
nether
earthe
or
ony
thing
that
is
in
them
shall
molest
him
.
rede
and
se
.
Cic.
in
the
first
booke
of
diuination
Mockithe
these
blind
coniectures
/
and
fore
destenis
.
querit
unde
Iubiter
cornicē
à
leuaet
coruum
à
dextra
canere
iubet
.
askythe
in
derision
of
those
southe
saiers
/
how
appenithe
it
/
that
Iubiter
commaundithe
the
Croe
to
sing
at
the
lefte
hand
and
the
Rauen
at
the
right
hand
.
Esa.
ca.
30.
and
31.
shewithe
an
other
kind
of
Idolatrie
whiche
was
vsyd
and
punishid
in
oure
fathers
and
likewice
daily
we
se
the
same
with
oure
Iye●
.
confidence
and
trust
in
the
powre
of
the
fleshe
.
when
souche
as
be
in
lege
/
and
confederatie
to
gather
/
to
mouche
trust
in
there
awne
strenghe
/
and
powre
.
rede
those
too
chapiters
how
the
Israelites
entrid
lege
withe
the
Egyptians
/
and
what
was
there
end
/
and
confer
the
same
unto
owre
tyme
what
Cities
/
what
Princes
/
and
what
strenght
after
the
iudgment
of
the
worold
was
vnyt
to
gather
.
but
because
God
was
out
of
the
lege
/
se
th
end
/
how
it
auaylid
nothing
.
to
the
same
confusion
shall
at
lenghe
com
/
all
kinges
/
and
kingdomes
that
trust
more
in
there
riches
/
munitions
/
and
confederacie
with
men
:
them
in
God
.
There
is
for
biddin
in
this
part
of
the
commaundement
:
that
noman
shuld
yeue
thankes
for
ony
thyng
receaued
in
this
worold
/
to
ony
other
sauing
to
god
.
Therfore
Ose
the
Prophete
callithe
the
synagoge
of
the
iewes
a
hore
/
because
se
attributid
the
giftes
she
receauid
of
god
vnto
here
false
godes
.
the
same
teachithe
Esa.
57.
this
idolatrie
is
at
large
wroten
Hie.
2.
rede
the
chap.
and
conferre
it
with
oure
time
that
partithe
the
thankes
/
and
preasis
/
that
only
shuld
be
yeuen
vnto
god
/
withe
the
sainctes
departid
/
out
of
this
worold
.
Euery
man
as
his
superstition
ledithe
him
.
he
commendith
his
ryches
to
god
/
and
S.
Eras
.
his
ox
to
god
/
and
S.
Luke
/
his
horse
to
god
/
and
S.
Loye
/
for
euery
diseace
he
hathe
a
diuerse
patrone
/
and
honorythe
hym
withe
the
prayer
/
that
only
shuld
be
saied
vnto
god
allmighti
/
in
the
name
of
christ
.
Io.
15.16
.
this
Idolatrie
hathe
in
maner
infectid
all
the
latine
churche
.
the
nature
of
his
secrrate
/
and
pernicious
ille
/
must
be
/
by
the
word
of
god
well
markid
/
lest
vnder
the
cloke
/
and
shadow
of
trew
religion
/
it
deceaue
men
of
the
trewthe
.
for
this
idolattie
saithe
/
and
barithe
men
in
hand
/
that
she
doothe
not
so
desire
helpe
of
sainctes
/
or
thanke
them
for
the
benefites
receauid
/
as
thogh
she
neglectid
/
or
offendid
the
highe
/
and
only
God
:
but
graūtithe
and
confessithe
god
/
to
be
the
cheffe
yeuer
of
all
thgīes
/
how
be
it
/
not
only
for
his
mercies
sake
/
and
the
merites
of
christ
his
sonne
/
oure
sauiour
/
but
also
at
the
intercession
and
praiers
of
the
ded
sainctes
/
thus
crafftelie
and
vnder
a
pretence
of
trew
religion
/
doothe
she
sondre
/
and
deuide
/
the
glorie
/
and
honor
/
dew
only
vnto
the
father
/
the
sonne
/
and
the
holy
goost
/
with
the
sainctes
in
heauen
/
that
knowithe
nothing
of
oure
condicion
/
and
state
/
in
this
worold
63.
Esa.
by
this
meanes
oure
helders
/
boothe
the
iewes
/
and
the
gentiles
/
minglid
the
rable
/
and
multitude
of
godes
/
withe
the
onlye
god
/
and
maker
of
all
thing
not
that
they
thowght
the
idoles
/
or
ymagis
/
to
be
God
.
But
thowght
that
waye
/
God
would
be
honoryd
.
the
whyche
is
vere
idolatrye
.
for
the
law
saythe
/
Thow
shalt
not
do
the
thynge
/
that
semithe
good
in
thy
Iye
/
but
the
thyng
I
haue
commaundyd
the
to
do
.
Therefore
to
auayde
all
false
religion
/
and
supersticion
of
the
mynd
/
and
inward
man
/
God
saythe
thow
shalt
haue
no
strange
Godes
before
me
.
the
conscience
therfore
/
must
be
pure
/
and
nere
/
from
all
priuie
/
and
secreat
thowghtes
/
of
idolatrie
/
apostasie
/
or
defection
:
if
we
would
god
shuld
approue
our
religion
/
to
be
trew
.
Euery
thing
that
we
do
for
the
honor
of
God
/
not
commaundid
by
his
word
/
is
as
strange
/
and
not
acceptid
of
God
.
As
all
godd
intencions
/
faynyd
workes
by
man
/
and
all
thinges
commaundyd
by
generall
counselles
/
not
expressyd
in
the
word
of
God
/
by
the
Patriarches
/
Prophetes
/
Christ
and
the
Apostelles
/
whiche
be
/
and
euer
were
/
before
God
/
the
holy
/
and
Catholike
churche
.
and
shewithe
vs
ho
so
euer
add
ony
thing
to
there
lawes
/
ar
the
churche
of
Antechrist
Deut.
4.12
.
Apo.
22.
so
callyd
God
the
fyer
of
Aharone
sonnes
/
Nadab
and
Abihu
a
stronge
fyer
.
to
sai
/
souche
as
he
commaundyd
not
.
God
will
haue
none
other
workes
of
man
then
he
requirithe
in
his
expresse
word
.
He
condemnythe
by
this
law
the
wickyd
sacryfice
/
and
Idolatry
committid
in
the
priuate
masses
/
where
as
people
doothe
not
only
take
from
God
/
and
Christ
there
dew
honor
/
but
also
make
an
other
God
of
bred
/
whiche
is
nomore
the
lyuing
God
/
then
the
golden
calfe
/
of
the
Israelitis
.
as
not
only
the
scripture
/
but
also
the
reason
of
man
/
and
the
senses
of
all
brute
bestes
of
the
feld
/
ox
/
an
shepe
/
with
all
other
.
The
birdes
of
the
ayre
/
and
fishis
of
the
water
doo
the
bare
record
.
This
vnspeakable
and
moost
abhominable
ille
/
is
taken
for
the
principall
article
/
and
cheffe
piller
of
the
trew
/
and
Apostolicall
churche
/
of
souche
as
beliue
not
/
the
Apostelles
writinges
.
But
how
can
it
be
the
Apostolicall
churche
/
when
it
repugnithe
and
is
clene
contrarye
/
to
the
Apostelles
wrytinges
/
Mat.
26.
Mar.
14.
Lu.
22.1
.
Co.
10.11
.
like
wice
contrary
to
the
testament
/
will
/
and
institution
/
of
Christ
Iesu
oure
only
sauiour
/
the
auctor
/
and
fyrst
yeuer
of
this
blissid
sacrament
/
of
his
moost
honorable
and
pretious
blud
/
in
his
churche
.
If
it
be
not
lawfull
to
change
manes
testament
/
nor
to
add
/
or
take
ony
thing
from
it
/
but
to
execute
/
and
do
euery
thing
as
it
is
there
expressid
/
and
none
other
wice
:
Mouche
more
/
noman
shuld
take
vpon
him
to
change
the
testament
of
christ
.
Oh
that
people
for
whom
Christ
hathe
shed
his
moost
innocent
blud
/
wold
vnderstond
and
perceaue
this
sensible
/
and
manifest
abhomination
.
why
they
belyue
these
seductors
/
and
deceauers
of
Christiane
soules
/
that
hathe
not
as
mouche
as
one
Iote
/
or
pricke
of
the
scripture
to
belpe
themselfes
with
all
.
Rede
/
Rede
I
beseche
the
christiane
reader
Mat.
26.
Mar.
14.
Luc.
22.
and
se
how
fare
there
abhominable
masse
/
is
from
the
word
of
god
.
And
thincke
who
was
the
prist
that
ministrid
this
sacrament
/
and
what
people
receauid
it
.
Then
shalt
thow
fynd
the
sonne
of
god
/
the
wysdome
of
the
father
/
the
light
of
the
worold
/
the
lamme
that
died
for
thy
saluation
/
to
be
minister
of
this
holie
sacrament
and
the
churche
/
or
people
that
receauid
it
to
be
the
elect
/
and
chosen
Apostelles
/
christes
frendes
/
that
towght
the
gospell
in
all
the
worold
/
and
died
for
the
same
/
as
testimonies
/
of
the
truith
/
Ac.
1.
them
dout
not
but
thow
wilt
sone
/
perceaue
this
idolatrie
.
except
(
whiche
god
forbyd
)
thow
dout
whether
christ
/
and
the
Apostel
be
the
trew
/
old
/
and
Catholicke
churche
or
not
.
They
that
defend
this
idolatry
deceaue
the
with
lies
and
false
faynid
lawes
out
of
there
awne
hedes
/
and
not
taken
out
of
the
scripture
.
beliue
christ
/
and
his
word
whiche
shewithe
the
truithe
onlie
/
and
then
thow
canst
not
err
/
no
more
than
christ
him selfe
errithe
nether
be
damnid
/
except
christ
/
all
the
patriarche
/
prophetis
/
and
apostelles
be
damnyd
with
the.
the●
make
the
beliue
that
holie
sacrament
vsid
as
a
communion
vnder
boothe
kindes
/
is
a
new
/
and
late
inuentid
doctrine
by
man
.
thow
shalt
fyond
the
contrarie
in
the
word
of
god
Mat.
26.
Mar.
14.
Lu.
22.
that
it
is
a
thowsand
/
fiue
hundrithe
/
and
odyers
old
.
and
that
christ
/
and
his
Apostelles
so
vsid
it
.
Let
those
/
be
thy
fathers
/
and
folow
thow
/
there
faithe
/
and
let
the
r●st
go
.
souche
as
teache
contrary
doctrine
be
like
wyce
the
folowers
of
the
Apostelles
/
and
disciples
/
but
not
of
Peter
/
nor
steuen
/
but
of
Iudas
/
as
S.
Bernhard
saithe
of
the
Poep
.
who
hathe
been
the
cheffe
doer
in
the
defacing
of
godes
〈◊〉
word
/
and
in
planting
of
this
idolatir●
Souche
as
trust
in
aduersite
to
be
holpe
by
ony
sainct
/
and
not
only
by
god
in
christ
/
make
them
strange
godes
.
as
they
do
that
call
vpon
the
sainct
departyd
in
the
time
of
warr
.
As
in
time
past
/
The
English
man
vpon
S.
George
.
The
frenche
man
vpon
S.
Denys
/
the
Scote
vpon
S.
Anrey
whyche
is
nothing
else
/
but
a
very
gentilite
and
ethnycke
custome
/
as
thowghe
theer
priuate
godes
/
and
singuler
patrones
/
could
yeue
the
victorie
and
vpper
hand
in
the
feld
.
or
S.
George
fauore
him
/
that
S.
Andrey
hatythe
.
what
thing
is
this
else
/
but
to
set
too
soules
at
bate
:
as
the
gentiles
dyd
there
godes
/
Iuno
/
and
Minerua
/
withe
Venus
Verg.
Aeneid
.
1.
&
2.
Ouid.
Metamor
.
12.
Hector
adest
,
secumque
Deos
,
in
praelia
ducit
.
That
is
to
say
:
Hector
is
cum
/
and
hathe
browght
is
godes
withe
him
to
the
feld
.
what
is
there
betwene
the
Grekes
that
trustid
in
Iuno
/
and
Neptunus
/
and
the
Englyshe
man
that
trustithe
in
S.
Gorge
.
or
betwene
the
Troianes
that
trustid
in
Venus
and
here
frendes
/
and
the
Scotes
that
trust
in
sanct
Andrey
/
if
they
hope
by
there
helpe
/
there
warris
shall
prospere
.
but
preasyd
be
the
mercy
of
God
/
I
hyre
saye
and
belyue
it
/
that
Englyshe
man
/
hathe
resignyd
saynct
Georgis
vsurpyd
title
/
to
the
lyuyng
God
/
the
God
of
batell
.
No
godd
man
will
take
me
as
thowghe
I
ment
Iuno
/
Pallas
/
or
Venus
/
were
as
godd
as
Andrey
or
the
Saynctes
that
be
in
glorye
for
euer
with
god
.
But
I
say
that
these
superstitious
persones
/
that
makithe
there
patrones
/
or
singuler
helpers
of
the
sainctes
/
differ
nothing
in
this
point
from
the
ethinne
or
gentill
.
for
as
the
one
honorithe
he
knowith
not
what
/
so
doothe
the
othere
.
boothe
folowing
there
awne
imagination
/
and
superstition
without
testimonie
and
commaundement
of
the
scripture
.
Rede
the
commentaries
of
Thom.
valois
/
and
Nicol.
triueth
in
the
4.
booke
of
S.
August
.
De
ciuitate
Dei
/
ca.
30.
and
they
will
tell
the
/
if
thow
beliue
not
the
scripture
what
supersticiōe
is
:
where
as
be
these
wordes
.
Supersticio
aunt
uocatur
omnis
cultus
superfluuius
,
quocunque
modo
superfluus
,
siue
ex
superfluitate
eorum
quae
colunt
:
siue
eorum
quae
in
cultum
assumuntur
:
siue
ex
modo
assumendi
.
Hoc
em̄
istud
intelligitur
nomine
superstitiōis
,
undecumque
nomen
originem
habuerit
.
That
is
to
say
/
supersticion
is
a
superfluous
religion
/
what
waies
so
euer
it
be
superflous
:
whether
it
be
of
the
superfluite
of
the
thinges
honorid
/
or
of
the
thinges
vsid
for
religion
or
of
the
maner
in
religion
.
This
doutles
is
vnderstand
by
the
name
of
supersticion
/
from
whens
so
euer
the
name
hathe
his
beginning
.
what
so
euer
thow
do
/
to
pleace
the
allmihtie
/
if
it
be
not
commaundid
in
his
word
it
is
superflous
spersticiō
.
Remember
therfore
this
part
of
the
commaundement
.
thow
shalt
haue
no
strange
godes
before
my
face
/
and
honor
god
/
saue
thy
soule
/
auoide
Idolatry
as
his
only
word
teachithe
:
and
beware
of
mannes
lawes
.
Caput
V.
The
second
commaundement
.
THow
shalt
make
the
no
ymayge
/
or
ony
similitude
/
of
thynges
in
heauen
a
boue
/
in
earthe
benethe
/
or
in
the
water
vnder
the
erthe
.
Thow
shalt
not
worshippe
/
nor
honor
them
:
for
I
am
the
lord
/
thy
God
/
a
Ielous
God
/
punyshing
the
iniquitye
of
the
fathers
/
in
the
chyldre
/
that
hate
me
in
the
thyrd
and
fourthe
(
generation
.
)
IN
the
fyrst
commaundement
we
lernid
/
that
God
is
the
onlie
/
and
sole
God
.
and
that
we
shuld
not
thinke
/
nor
fayne
ony
other
besydes
him
.
farther
that
commaundement
/
expressythe
what
this
oure
one
God
is
/
and
how
affectionatyd
/
or
myndid
towardes
vs
.
full
of
mercy
/
and
redy
allwaies
to
succur
/
and
ayed
/
boothe
soule
/
and
body
/
in
all
affliction
.
shewithe
vs
farther
/
how
we
shuld
honor
/
and
reuerence
this
/
oure
allmighty
and
mercyfull
God
.
so
that
th
end
/
and
hole
sommne
of
the
fyrst
commaundement
is
/
that
onlye
God
would
be
knowen
/
of
his
people
to
be
God
/
and
honoryd
as
god
.
so
doothe
god
fyrst
instruct
the
mynd
/
and
soule
of
man
/
before
he
require
ony
outward
worke
/
or
externall
reuerence
▪
or
els
all
together
/
were
hypocrisie
/
what
so
euer
shew
/
or
perfection
it
s●mythe
to
haue
/
in
the
Iye
of
the
worold
.
He
laithe
therfore
the
fyrst
cōmaundamēt
as
a
fundation
of
all
trew
religion
.
as
the
originall
/
and
spring
of
all
vertewe
:
and
openythe
the
well
/
and
fountayne
of
al
misheife
/
and
abhomination
/
in
these
wordes
/
thow
shalt
haue
no
strange
godes
/
before
my
face
.
this
second
precept
and
the
too
other
/
that
folow
in
the
fyrst
table
/
teachithe
vs
/
how
to
honor
god
in
externall
religion
/
or
outwarde
workes
/
and
to
shew
the
fere
/
faithe
and
loue
that
we
bare
vnto
god
in
oure
ha●tes
/
vnto
the
worold
.
Too
of
these
last
commaundementes
/
shewithe
what
we
shuld
do
/
and
the
third
whiche
now
Iexpoūd
/
what
we
shuld
not
do
.
The
purpose
/
end
and
will
of
this
second
commaundement
is
:
that
godes
pleasure
is
/
unto
vs
/
that
we
shuld
not
prophane
/
or
dishonor
/
the
trew
religion
/
or
honor
of
god
/
withe
superstitious
ceremonies
/
or
rites
/
not
commaundid
by
him
.
wherfore
by
this
second
commaundement
/
he
callithe
man
from
all
grosse
/
and
carnall
opinions
/
or
iudgmentes
of
god
.
the
whiche
the
folishe
/
and
ignoraunt
prudence
/
and
witt
of
man
/
cōceauithe
:
where
as
it
iudgithe
without
the
scripture
and
forbidithe
externall
Idalatrie
/
as
in
the
fyrst
internall
.
This
commaundement
hathe
thre
partes
.
The
fyrst
takithe
from
vs
/
all
libertye
/
and
lycence
/
that
we
in
uocase
represent
/
or
manifest
the
god
inuisible
/
and
incomprehensible
withe
ony
figure
/
or
ymaige
/
or
represent
him
/
vnto
our
senses
that
can
not
be
cōprehēdid
/
by
the
witt
of
man
nor
angel
.
The
second
part
for
byddythe
/
to
honor
ony
ymayge
.
The
third
part
shewithe
vs
/
that
it
is
no
nede
to
present
God
vnto
vs
/
by
ony
ymayge
.
Moses
Deut.
4.
yeuithe
a
reason
of
the
fyrst
part
/
why
no
ymaige
shuld
be
made
.
Remember
saithe
he
/
to
the
people
:
that
the
lord
spake
to
the
in
the
vale
of
Oreb
:
thow
hardist
a
vaice
/
but
sawist
nomaner
similitude
/
but
only
a
vaice
(
hardist
thow
)
Esa.
cap.
40.41.45.46
.
diligentlie
she
withe
/
what
an
absurdite
/
and
vndecent
thing
it
is
to
prophane
the
maiestie
of
god
incomprehensible
withe
a
litle
block
or
stone
:
a
sprit
/
with
Turrian
ymayge
.
The
same
doothe
Paule
/
act.
17.
the
text
therfore
for
biddithe
all
maner
of
ymagys
/
that
ar
made
/
to
expresse
/
or
represent
allmyghtie
God
.
The
second
part
for
byddithe
to
honor
ony
ymayge
made
.
The
first
word
honor
/
signifijthe
:
to
bow
hed
legg
/
kne
/
or
ony
part
of
the
body
/
vnto
them
/
as
all
those
do
/
that
say
they
may
with
good
conscience
/
be
suffrid
in
the
churche
of
Christ
.
To
serue
them
/
is
to
do
somme
what
for
there
sakes
/
as
to
sense
them
withe
incense
/
to
gild
/
to
runne
on
pylgrymayge
to
them
/
to
knele
/
or
pray-before
them
/
to
be
more
affectionat
to
one
/
then
to
the
other
/
to
set
lightes
before
them
withe
souche
like
supersticion
and
Idolatrie
.
God
be
preacyd
/
I
may
be
short
/
or
writ
nothing
at
all
in
this
mater
/
because
souche
as
I
write
vnto
/
my
countre
men
:
be
perswadid
all
redy
aright
in
this
commaundement
.
This
second
part
shewithe
vs
/
how
Idolatrie
procedythe
/
and
takythe
place
in
mennys
conscience
.
The
mynd
of
man
when
it
is
not
illumynatid
with
the
spryt
of
God
/
nor
gouernyd
by
the
scripture
/
it
ymaginythe
/
and
faynithe
god
/
to
be
like
vnto
the
ymagination
/
and
concept
of
his
mynd
/
and
not
as
the
scripture
teachythe
.
When
this
vanyte
/
or
fond
ymagination
is
conceauyd
in
the
mynd
/
there
folowithe
a
farther
successe
of
the
ile
.
he
purposythe
to
expresse
/
by
sommne
fygure
/
or
ymaige
/
God
in
the
same
forme
/
and
similitude
/
that
his
ymagination
hathe
fyrst
pryntid
in
his
mind
.
so
that
the
mind
conceauythe
the
Idole
/
and
after
ward
the
hand
workythe
/
and
representythe
the
same
/
vnto
the
senses
.
Therfore
/
God
fyrst
for
biddythe
/
this
inward
/
and
spirituall
Idolatrie
/
of
the
mynd
/
when
he
saythe
/
thow
shalt
haue
no
strange
Godes
before
my
face
.
if
the
mind
be
corruptyd
and
not
perswadid
a
right
:
then
folowithe
the
making
of
ymaiges
/
and
after
/
the
honoring
of
them
.
The
cause
therfore
of
externall
Idolatrie
is
internall
/
and
inward
ignoraunce
of
God
/
and
his
word
/
as
Lactantius
wrytithe
in
his
booke
/
of
the
oryginall
of
errour
.
As
it
cannot
be
other
wyse
/
but
where
as
the
ayre
is
corruptid
/
there
must
folow
pestilence
/
and
infection
of
the
blud
Galen
.
lib.
1.
De
diffe
.
feb.
cap.
5.
So
where
the
mynd
is
not
purely
perswadid
of
god
/
must
folow
this
grosse
/
and
sensible
Idolatrie
/
that
wold
honor
God
in
an
Idole
.
The
oryginall
cause
why
the
ar
made
is
/
that
man
thinkythe
/
God
would
not
be
present
/
to
healpe
him
/
except
he
be
/
presentyd
somwayes
vnto
the
recarnall
Iyes
/
as
the
example
of
the
Israelites
declarythe
.
that
requiryd
Aron
to
make
them
Godes
/
that
might
lede
them
in
there
Iourney
.
They
knew
right
well
/
that
there
was
but
one
God
/
whom
they
knew
/
by
the
miracles
/
that
he
wrowgth
among
them
.
but
●hey
thowght
/
he
would
not
be
present
/
and
at
hand
with
them
/
except
they
might
se
him
in
somme
corporall
fygure
/
and
ymaige
/
and
that
the
ymayge
/
might
be
a
testimony
of
his
presence
.
so
se
we
that
noman
fallithe
into
this
grosse
Idolatrie
:
but
souche
as
be
fyrst
infecryd
with
a
false
opynion
of
God
/
and
his
word
.
then
say
they
/
they
wourshippe
not
the
ymaige
/
but
the
thing
representid
by
the
ymaige
.
against
whom
writithe
sainct
Augustine
in
Psal.
118.
et
113.
in
the
4.
booke
of
the
cite
of
God
cap.
5.
that
ymaiges
take
a
way
fere
from
men
/
and
bring
them
into
errour
.
The
aunciant
Romaines
more
religiouslie
saythe
he
/
honoryd
there
godes
/
withe
out
ymagis
.
Seing
there
is
no
commaundement
/
in
ony
of
the
boothe
testamentes
/
to
haue
ymagis
/
but
as
ye
se
the
contrarye
.
and
likewice
the
vniuersall
/
catholike
/
and
holie
churche
/
neuer
vsid
ymagis
/
as
the
wrytinges
of
the
apostelles
/
and
prophetis
/
testifie
:
it
is
but
an
ethnicke
verite
/
and
gentiles
Idolatrie
/
to
say
/
God
and
his
sainctes
be
honoryd
in
them
/
when
that
all
Histories
testyfie
/
that
in
maner
ffor
the
space
of
fyve
hundryth
yers
/
after
Christes
ascension
/
when
the
doctrine
of
the
gospell
was
moost
sincerly
preachid
/
was
no
ymagy
vsyd
.
would
to
God
/
the
churge
were
now
/
as
purely
/
and
well
instructid
/
as
it
was
before
these
auaricious
ministers
/
and
domme
doctors
of
the
lay
people
/
were
made
preathers
/
in
the
churche
of
god
.
Rede
August
.
Epist.
49.
et
Psal.
113.
therfore
saynct
Iohn
biddith
vs
/
not
only
beware
of
honoring
of
ymagy
/
but
of
the
ymagis
selfes
.
Thow
shalt
fynd
the
origynall
of
ymagis
in
no
part
of
godes
word
:
but
in
the
wrytinges
of
the
gentiles
/
and
infideles
/
or
in
souche
that
more
folowid
there
awne
opinion
/
and
superstitious
ymaginations
/
then
the
auctorie
of
Godes
word
.
Herodotus
li.
2.
saythe
that
the
Aegyptions
/
were
the
fyrst
that
made
ymagys
/
to
represent
there
Godes
.
and
as
the
gentiles
fashenyd
there
godes
withe
what
fygures
/
the
lystyd
:
so
doothe
the
Chrystians
.
to
declare
God
to
be
strong
/
they
made
him
the
forme
of
a
lyon
.
to
be
vigilant
/
and
diligent
/
the
forme
of
a
dogg
.
and
As
Herodotus
saythe
libr.
2.
Mendesij
/
formyd
there
God
Pana
withea
gotes
face
/
and
gotes
legges
/
and
thowght
thei
did
there
god
great
honor
/
because
among
them
/
the
herd
men
of
gotes
/
were
had
in
moost
estimation
.
So
doothe
those
that
would
be
accomptyd
christianes
/
peynt
God
/
and
his
saynctes
with
souche
pyctours
as
they
ymagine
/
in
there
fantazies
.
god
like
an
old
man
/
with
a
horehed
/
as
thowghe
his
vthe
were
past
/
whiche
hathe
nether
beginning
/
nor
ending
.
S.
George
/
with
a
long
spere
/
vpon
a
Iolie
hakeney
/
that
gaue
the
dragon
his
deathe
wound
(
as
the
Peinters
say
)
in
the
throwght
.
Sainct
whit
with
as
many
round
cheses
/
as
may
be
peītid
a
bout
his
tabernacle
.
No
difference
at
all
betwene
a
christiane
man
and
gentille
in
this
Idolatrie
/
sauing
onlie
the
name
.
for
they
thowght
not
there
ymagis
to
be
god
/
but
supposid
that
there
godes
would
be
honorid
that
waies
/
as
the
christianes
doothe
.
I
writ
these
thinges
rather
in
a
contempt
/
and
hatred
of
this
abhominable
Idolatrye
/
then
to
lern
ony
Englishe
man
/
the
truythe
.
For
my
belyue
/
and
hope
is
/
that
euery
man
in
Englond
/
knowith
prayng
to
saynctes
/
and
knelyng
before
ymagies
/
is
Idolatrie
.
and
instrumentes
of
the
deuill
/
to
lede
men
/
from
the
commaundementes
of
God
.
And
that
they
ar
apoyntid
in
many
places
to
be
as
doctours
to
teache
the
people
:
these
doctors
/
and
doctrine
the
bishopes
/
and
pastors
/
shall
bewaile
/
before
the
iudgment
sete
of
god
/
at
the
hore
of
deathe
.
and
like
wice
the
princes
of
the
worold
.
Who
is
office
is
/
daily
to
rede
/
and
lerne
the
scripture
/
that
they
them selfes
/
might
be
able
to
iudge
the
bishoppes
doctrine
/
and
also
/
se
them
applie
the
vocation
they
ar
callyd
vnto
.
it
is
not
only
a
shame
/
and
an
vndecent
thing
for
a
prince
/
to
be
ignorant
what
Curates
his
soubiectes
hathe
/
throwghe
all
his
realme
/
but
also
a
thing
so
contrarie
vnto
the
word
of
God
/
that
nothing
prouokythe
more
the
Ire
of
god
/
against
him
/
and
his
realme
/
then
souche
a
contempt
of
godes
commaundement
.
The
thyrd
part
declarithe
/
that
it
is
no
nede
to
shew
God
vnto
vs
/
by
ymaiges
.
and
prouithe
the
same
/
with
thre
reasones
/
fyrst
.
I
am
the
lord
/
thy
God
:
that
louythe
the
/
helpithe
the
/
defendithe
the
/
is
present
withe
the.
belyue
and
loue
me
/
so
shalt
thow
haue
no
nede
/
to
seke
me
/
and
my
fauorable
presence
/
in
an
ymaige
.
The
second
reason
.
I
am
a
Ielous
god
/
and
cannot
suffer
the
to
loue
ony
thyng
/
but
in
me
/
and
for
me
.
When
we
too
were
maryd
/
and
knit
to
gather
/
for
the
loue
that
I
bore
vnto
the.
I
gaue
the
certayne
rules
/
and
preceptes
/
how
in
all
thinges
/
thow
mayst
kepe
my
loue
/
and
goddwill
towardes
the
/
and
thow
promisydes
me
obedience
/
vnto
my
commaundementes
/
Exod.
19.
so
honor
me
/
and
loue
me
/
as
it
standithe
wroten
in
the
writinges
/
and
indentures
wroten
betwen
vs
boothe
.
I
cannot
suffre
/
to
be
other
wyce
honoryd
/
then
I
haue
tawght
in
my
tables
/
and
Testament
.
The
thyrd
reason
is
that
God
reuenchithe
the
prophanation
/
of
his
diuine
Maiestie
/
if
it
be
trāscribyd
to
ony
creature
/
or
ymayge
.
and
that
not
onlie
in
him
/
that
committithe
the
idolatrye
/
but
also
in
his
posteryte
/
in
the
third
/
and
fourthe
generation
/
if
they
folow
there
fathers
idolatrie
/
as
I
yeue
mercie
/
in
to
the
thowsand
generation
/
when
the
chyldre
folow
there
fathers
vertewe
Then
to
auoyde
the
Ire
of
god
.
an
to
optaine
his
fauoure
/
we
must
vse
no
ymaigis
to
honor
him
with
all
.
this
ye
may
rede
Nu.
12.
Ie.
32.
and
Esa.
39.
how
Kyng
Ezechias
sonnes
/
loost
there
fathers
kyngdomme
/
an
were
caryd
/
into
captiuite
for
there
fathers
sinne
.
Rede
the
13.14
.
and
15.
chap.
of
Deu.
and
se
how
Moses
interpretatithe
this
second
commaundement
more
at
large
.
Godes
lawes
expulsithe
and
puttithe
ymages
out
of
the
churche
/
Exo.
20.
Deu.
5.
then
nomannes
lawes
/
shuld
bryng
them
in
.
As
for
there
doctrine
/
they
teachethe
vnlernid
:
it
is
aweake
reason
to
stablishe
them
withall
.
A
man
may
lern
/
more
of
a
liue
ape
/
then
of
a
ded
ymage
if
boothe
shuld
be
browghte
in
to
the
scole
/
to
teache
.
Caput
VI.
The
thyrd
Commaundement
.
THow
shalt
not
vse
the
name
of
the
lord
/
thy
God
/
inuayne
.
The
end
of
this
precept
is
/
that
we
allwayes
vse
reuerentlye
/
the
name
of
god
.
that
is
to
sai
the
maiestie
and
essence
diuine
/
that
consistithe
in
one
diuine
nature
/
and
essence
/
and
in
there
persones
.
the
father
/
sonne
/
and
the
holye
goost
.
This
moost
honorable
/
ferfull
/
and
blyssyd
name
/
noman
shuld
vnreuerently
prophane
/
or
temerouslie
without
good
aduisment
/
on
s
thincke
vpon
/
or
speake
of
.
but
diligentlie
take
hede
of
these
thre
thinges
.
first
/
that
what
so
euer
we
thincke
/
or
speake
/
be
agreable
/
and
consonant
/
vnto
the
excellentie
/
and
holīis
of
his
name
/
and
extend
to
the
setting
forthe
of
his
glory
.
Second
/
that
we
abuse
not
his
holie
worde
/
nor
peruert
the
meaning
/
and
misterijs
ther
of
/
to
serue
oure
auarice
/
ambition
/
or
folie
.
but
as
he
hathe
openid
him selfe
/
and
his
will
in
his
word
/
so
to
know
him
/
so
to
fere
him
/
so
to
loue
him
/
so
to
serue
/
so
to
instruct
oure
selefes
in
faithe
/
and
so
to
teache
other
.
Thyrdly
/
that
we
reuerentlie
speake
/
and
iudge
/
of
all
his
workes
/
withe
out
detraction
/
or
contumelie
/
acknolegyng
his
inscrutable
prudence
/
and
iustice
in
all
thinges
/
withe
laude
/
and
preace
/
as
well
in
aduersite
/
as
in
prosperite
/
Psalm.
34.
They
obey
this
commaundement
/
and
vse
the
name
of
god
aright
/
that
preache
allmighti
god
as
he
commaundithe
in
his
word
.
that
pray
vnto
him
as
it
teachithe
/
to
giue
him
thankes
for
aduersite
/
and
prosperite
/
as
it
teachithe
/
to
confesse
him
before
the
worold
/
as
it
teachithe
.
these
be
the
workes
of
this
thyrd
commaundement
/
and
be
commendid
vnto
vs
/
in
all
the
scripture
.
As
well
unto
the
princes
and
magistrates
of
the
worold
/
and
euery
priuate
person
/
as
vnto
souche
as
be
appoyntyd
vnto
the
ministerie
/
and
office
of
the
churche
.
That
euery
priuate
person
is
bound
to
teache
souche
/
as
be
vnder
him
/
the
fathers
there
childre
/
the
elders
the
yonger
/
thow
maist
reade
in
these
places
of
the
scripture
/
Deut.
4.6.11
.
Psal.
77.
Tob.
1
That
the
princes
shuld
do
the
same
vnto
there
subiectes
/
reade
.
Deu.
17.2
.
Re.
1.3
.
Reg.
10.
Iob.
4.
Psa.
30.50
.
As
for
the
ministres
dewtye
/
there
be
as
many
places
that
commaundithe
them
to
do
there
office
/
as
be
names
of
bookes
/
and
in
maner
chapiters
in
the
Bible
.
As
be
for
prayers
unto
god
/
and
thankes
yeuing
/
how
/
and
when
it
shuld
be
donne
/
the
booke
of
Psalmes
/
writinges
of
the
prophetis
/
and
apostelles
/
like
wice
the
commaundement
of
our
sauiour
christ
declarith
/
Mat.
6.
Io.
14.
The
confession
of
God
/
and
his
word
before
the
worold
/
is
commaundid
in
boothe
testamentes
.
And
confirmyd
withe
the
extmple
of
all
men
/
that
louid
the
truithe
/
from
the
begynning
as
Abel
/
Seth
/
Noha
/
Esaias
.
Christ
/
and
his
Apostelles
.
Yea
of
the
simple
and
mayed
/
and
prysoner
in
the
howse
of
Naaman
syrus
4.
Re.
5.
that
feryd
not
to
confesse
the
liuing
God
/
in
a
strange
countre
/
before
them
that
were
Godes
ennimies
.
this
maide
shall
damn
in
the
last
iudgment
all
those
that
for
fere
not
onlye
in
a
strange
countrey
/
But
also
at
Home
/
dar
not
confesse
the
truyth
.
In
these
foure
workes
/
ar
conteinid
all
other
that
appertayne
/
to
the
setting
forthe
of
godes
glorie
/
as
be
these
.
To
lern
the
word
of
God
/
teache
it
unto
other
to
promote
it
with
example
of
honest
/
and
godly
lieffe
.
when
the
glory
of
god
/
the
defence
of
the
truithe
/
the
conseruation
of
iustice
/
and
deliueraince
of
innocency
requirithe
:
to
make
open
/
an
vnknowen
truithe
/
and
to
confirme
the
same
.
To
swere
/
or
take
an
othe
/
before
a
lawfull
iudge
/
is
the
worke
also
/
of
this
commaundement
/
and
settithe
forthe
Godes
glorie
/
Deu.
4.
for
as
Paule
saithe
/
all
contrauersis
ar
endid
by
the
vertew
of
an
othe
.
So
haue
we
examples
in
Paule
Ro.
9.
in
Abraham
/
and
Isaac
/
with
Abimelech
.
Iacob
/
and
Laban
/
Gene.
31.
betwene
Booz
and
Ruth
/
Ruth
.
3.
so
of
God
Abdias
/
2.
Re.
18.
The
othe
thus
taken
/
declarithe
him
/
that
receauid
it
/
to
acknolege
/
and
yeue
vnto
God
only
/
this
honor
.
that
he
alone
knowithe
what
is
in
mannes
hart
/
and
like
wyce
byndithe
Gdd
/
to
reuenge
/
and
punishe
him
/
if
he
swere
false
.
vnto
the
whiche
paine
/
the
condicione
and
tenor
of
the
othe
/
bindithe
him
.
And
makythe
himselfe
/
the
vessell
wherin
/
god
may
exercise
his
displeasure
/
and
iustice
.
for
God
will
not
leaue
him
vnpunishyd
/
that
takythe
his
name
in
vayne
/
as
it
is
wroten
in
the
second
part
of
this
commaundement
/
Exod.
20.
Deut.
5.
These
be
the
workes
requirid
of
vs
in
this
thyrd
commaundement
.
the
whiche
can
be
don
of
noman
/
but
of
suche
as
fyrst
know
God
in
Iesu
Christ
/
and
for
his
merites
be
reconsilid
/
and
hathe
his
synnes
for
yenen
.
then
they
spring
out
of
the
fountaine
/
and
originall
of
all
godd
workes
/
faithe
/
loue
/
and
fere
of
God
/
whiche
be
workes
of
the
fyrst
commaundement
.
All
other
/
whether
it
be
prayer
/
preaching
of
Godes
word
/
confession
of
his
name
/
or
yeuing
of
thanckes
/
withe
souche
as
folow
in
the
next
commaundement
/
and
likewice
in
the
second
table
/
pleasythe
god
/
none
other
wyce
/
then
they
procede
of
faythe
in
the
mercie
of
God
/
throwghe
Christ
Iesu
/
oure
sauiour
.
As
these
workes
agre
withe
the
commaundement
/
so
be
there
workes
contrarye
/
and
repugnant
vnto
this
commaundement
/
that
saithe
/
thow
shalt
not
take
the
name
of
the
lord
/
thy
God
in
vayne
▪
the
whyche
is
donne
diuerse
wayes
as
it
shall
appere
in
the
Nombryng
of
certaine
dayly
vsyd
vices
/
and
horrible
blasphemis
/
dayly
vsyd
/
not
only
vnpunishyd
/
but
also
as
a
thing
commendable
/
and
worthy
preace
of
the
moost
part
of
people
.
The
moost
horrible
abuse
of
this
holy
/
and
moost
ferfull
name
is
/
among
souche
as
thynke
there
is
no
God
to
renumerat
vertew
/
nor
to
punishe
vyce
/
as
the
Epicures
say
.
would
to
God
the
same
blasphemie
/
had
corruptyd
none
/
that
bare
the
name
of
Christianite
.
There
were
allwayes
in
the
churche
souche
/
as
it
aperythe
Esai
.
22.
cap.
and
Luc.
13.
and
be
at
this
daye
a
great
nombre
/
that
say
not
platlye
and
playnly
there
is
no
God
/
but
by
certayne
circumloquutions
/
and
paraphresis
as
well
by
wordes
/
as
i
le
conuersation
of
liffe
/
thinck
there
is
no
heauen
/
nor
hell
.
and
beliuithe
not
asmouche
the
Scripture
of
God
as
the
wordes
of
him
that
knowithe
nether
god
ner
godlinis
.
The
second
sort
/
that
abuse
this
holie
name
of
God
/
be
those
that
vnder
the
pretence
/
and
name
of
God
his
word
/
and
his
holy
churche
/
sekethe
reawne
glorie
/
and
profete
.
As
the
Pope
/
vnder
the
title
/
and
pretence
of
Godes
ministerie
/
hathe
goten
him selfe
/
not
only
a
Bishope
ricke
/
but
also
the
hole
monarchie
/
in
maner
of
all
Europa
.
A
rychere
kingdom
/
then
ony
prince
of
the
worold
.
whyche
neuer
sessid
from
his
beginnyng
/
to
moue
Christiane
princes
/
to
moost
cruell
/
and
bludy
warre
.
vnder
the
cloke
and
mantell
of
godes
name
.
what
meanes
and
crafft
/
hathe
he
found
to
mayntayne
this
horyshe
/
and
Antechrist
sete
/
of
abhomination
:
Idoles
/
peregrinations
/
masses
/
dispensations
/
absolutions
/
defencions
of
all
thinges
abhominable
.
Tyrannies
agaynst
vertew
/
stablishmentes
of
his
awne
lawes
/
abrogations
of
Godes
lawes
/
Emptyng
of
heauin
/
and
filling
of
hell
/
blyssyng
of
thinges
exteriour
/
oyle
/
bell
/
bred
/
water
/
withe
other
that
be
not
cursyd
/
and
cursing
of
the
soules
/
that
Christ
redemyd
withe
his
pretious
blud
/
with
a
thowsand
more
/
souche
abhominations
vnder
the
name
and
pretence
of
god
/
and
his
holie
churche
.
the
whiche
nether
the
patriarches
/
nether
the
prophetes
/
Christ
/
nether
his
Apostelles
/
neuer
knew
of
/
as
the
boothe
testamentes
doothe
bare
record
.
The
same
doothe
souche
as
preache
in
the
churche
of
God
/
there
awne
ymaginations
/
or
decres
of
men
.
for
be
there
doctrine
neuer
so
false
/
it
hathe
a
fere
title
/
and
name
of
Godes
word
/
when
it
is
/
but
a
subtile
quidite
of
Suns
/
a
vayne
sophisme
of
Aristotelle
/
a
superstitious
d●cre
of
the
bishopes
lawes
/
a
copie
of
vayne
glorie
/
and
craftie
connection
of
wordes
to
satisfie
the
moost
part
of
the
audience
/
and
to
flatter
the
richeste
.
wrethyng
and
wresting
the
simple
verite
of
Godes
wordes
/
into
as
many
formes
/
and
diuerses
sentences
/
as
be
vayne
/
and
carnall
affections
/
wrowght
within
his
vngodlye
hart
.
so
for
the
law
of
god
/
they
preache
the
law
of
man
:
for
the
gospell
/
iudaicall
supersticion
/
for
Christ
/
them selfes
/
whiche
honor
not
Godes
name
/
as
the
lawe
of
the
holy
/
and
catholick
churche
of
Christ
/
teachithe
/
but
dishonorithe
/
and
takythe
it
in
vayne
/
withe
the
churche
of
Antychrist
/
and
the
deuyll
.
for
christ
bid
his
disciples
preache
none
other
then
he
hymselfe
commaundyd
them
Matt.
28.
cap.
yea
he
shewyd
that
the
holie
goost
/
the
sprit
of
truythe
shuld
teache
none
other
thyng
/
then
by
him
was
tawght
Ioan.
15.
therefore
souche
as
will
ocopy
the
office
of
a
preacher
/
fyrst
must
be
well
lernyd
/
in
the
thinges
that
appertayne
vnto
the
gospell
.
them
fre
from
all
souche
affections
/
as
rather
sykythe
him selfe
/
and
the
worold
/
them
the
fartheraunce
of
the
doctrine
he
preachithe
.
it
is
not
inowghe
that
he
preache
the
truithe
/
but
that
onlye
he
haue
a
respect
vnto
the
glorie
of
Christ
.
then
shall
he
boldlye
speake
the
truithe
without
respect
of
persones
/
not
temperyng
his
oration
withe
colours
of
flaterye
/
but
hardelye
call
vertew
/
vertew
:
and
vyce
/
vyce
/
as
he
seythe
occasion
who
so
euer
be
his
audience
.
S.
Ianin
his
Epistole
capit.
3.
shewithe
who
is
apt
for
this
office
to
preache
the
word
of
God
.
so
doothe
christ
Matt.
10.
so
doothe
Paule
/
1.
Timo.
●
.
Tit.
1.
so
doothe
Moses
/
and
the
prophetes
.
nothing
more
blasphemythe
the
name
of
God
than
false
doctrine
/
and
souche
as
sekythe
them selfes
and
can
vse
the
word
of
God
/
as
the
se
there
audience
/
and
not
as
it
is
commaundyd
them
/
by
the
word
of
God
.
souche
preachers
hathe
browght
the
superiour
poures
of
the
erthe
vnto
a
contempt
of
godes
word
/
hatred
of
the
preacher
when
he
tellythe
truythe
/
and
the
vnlernyd
into
blyndnis
/
and
ygnorancie
.
Those
abuse
the
name
of
God
/
that
sike
helpe
of
damnyd
sprytes
or
of
souche
soules
as
be
departyd
out
of
this
worold
.
as
Saul
dyd
1.
Reg.
28.
or
those
that
by
Necromancie
or
souche
like
incantamentes
abuse
the
name
of
god
to
resuscitat
ded
bodies
/
or
call
sprites
departyd
vnto
the
bodie
agayne
/
whiche
is
nothing
else
but
an
illusion
/
and
craffte
of
the
deuill
/
to
make
men
belyue
lyes
.
Those
men
in
Englyshe
be
callyd
coniurers
who
vsithe
artes
for
byddin
by
Godes
lawes
/
And
also
by
the
lawes
of
Ethnikes
/
before
Chryst
was
born
.
Titus
Liuius
lib.
1.
de
vrbis
origine
wrytithe
of
Numan
pomp
.
that
was
instructid
disciplina
tetrica
.
the
whiche
discipline
.
S.
Aug.
callith
/
Hydromanciam
ether
necromantiam
lib.
de
Ciuit.
7.
cap.
35.
the
whiche
artes
were
forbydding
as
it
aperythe
by
Apuleius
/
whiche
in
his
booke
de
magia
/
defendythe
him selfe
/
agaynst
one
that
accusyd
him
of
N●cromancie
.
The
law
of
the
12.
tables
/
that
were
in
Rome
long
before
the
byrthe
of
Christ
/
for
bydithe
those
artes
/
As
Cicer.
wrytythe
De
Repub.
the
more
I
wondre
/
that
ony
souche
supersticious
bookes
/
shuld
be
pryntyd
vnder
the
pryuyleige
/
of
ony
Christyane
prynce
/
or
Magistrates
.
as
be
the
bookes
of
Iohn
Tritemius
/
and
Henrye
Cornelius
Agrippa
.
spetialli
his
thyrd
booke
de
occulta
philozophia
/
that
is
to
say
/
of
secreat
philozophie
.
Withe
many
other
/
that
sparyd
no
labor
/
in
settyng
forthe
souche
vngodlie
workes
.
They
browght
fyrst
th
abuse
of
Godes
name
in
to
christiane
mennes
hartes
/
and
tawght
them
the
same
superstityon
/
that
ons
was
namely
among
the
Persians
/
and
Aegiptians
.
Valerius
lib.
8.
cap.
6.
for
as
among
the
gentiles
there
were
sommne
callyd
Augures
that
by
obseruation
of
the
byrdes
of
th
aire
/
in
there
fleyng
/
criyng
/
and
eating
/
made
men
belyue
/
the
knew
thinges
to
comme
:
so
among
the
Christyanes
be
somme
/
that
thynke
they
can
do
the
same
.
As
if
the
Pye
Chatter
/
they
loke
for
gestes
.
If
the
croo
cry
/
they
say
we
shall
haue
rayne
.
If
the
hole
hoyle
/
it
is
signe
of
deathe
.
And
as
there
were
somme
/
that
by
the
obseruation
of
the
Sterres
/
toke
vpon
them
to
speke
of
thinges
to
com
/
by
certayne
supersticious
/
and
dyuyllishe
incantacions
/
whiche
the
persians
call
Magos
/
the
Grekes
philozophos
/
the
Latynes
sapientes
/
Galli
druidas
/
The
Aegiptions
sacerdotes
/
the
Indies
gymnosophistas
/
the
Assyrians
chaldeos
/
so
is
there
among
the
Chrystianes
the
same
sort
of
people
/
whiche
be
callyd
soothe
sayrs
/
or
pronosticatours
/
that
writ
/
and
speake
of
thinges
to
comme
.
as
when
Iubiter
rulythe
the
constellations
aboue
/
and
is
not
impeachyd
/
nor
let
by
the
coniunction
of
his
contrary
planete
/
we
shall
haue
a
godd
yere
/
and
aplentyfull
.
If
Saturn
/
and
souche
as
astronomers
attribute
/
contrarye
qualites
vnto
raigne
/
we
shall
haue
scarsetye
/
and
derthe
of
thynges
.
Plin.
lib.
18.
wrytithe
of
souche
as
by
only
wordes
/
or
withe
some
other
thing
annexid
withe
the
wordes
/
workithe
thinges
aboue
nature
/
as
the
deuill
hathe
donne
all
waies
as
Histories
record
.
Luca.
lib.
6.
Valer.
li.
8.
cap.
1.
wrytithe
of
one
of
the
Godes
vesta
Nunnes
that
was
falslie
accusyd
of
an
vnchast
lieffe
/
desyrid
the
Godes
to
delyuer
here
innocensie
in
that
cryme
by
somme
miracle
.
As
she
dyd
.
The
mayde
went
to
the
ryuer
callyd
Tyber
withe
a
seue
and
browght
it
ful
of
water
into
the
temple
of
the
Godes
.
So
among
Chrystyane
men
be
the
same
sort
of
people
/
that
by
th
abuse
of
Godes
name
throwghe
the
helpe
of
the
deuyll
doothe
many
tymes
worke
the
same
/
in
helyng
man
/
and
lest
.
as
not
many
yers
sithe
I
was
born
in
hand
of
a
pore
man
that
erryd
by
ygnoraunce
that
this
Medycine
could
hele
all
diseaces
.
†
Iesus
.
†
Iob
†
habuit
†
vermes
†
Iob
†
patitur
†
vermes
†
.
In
†
nomine
†
patris
†
et
filij
†
et
spiritus
sancti
†
Amen
†
lamazabathani
.
†
God
openyd
his
hart
after
ward
to
know
the
truythe
.
Souche
as
be
yeuen
to
the
artes
practyue
as
Geometrie
/
Musycke
/
Astrologie
/
and
Arithmetice
takythe
vpon
them
to
iudge
of
mennes
conditions
/
by
the
sight
of
there
faces
/
Gell.
lib.
cap.
9.
lib.
14.
cap.
1.
so
be
there
among
people
Chrystenid
/
that
know
nether
art
/
nor
science
/
that
take
vpon
them
/
to
know
the
same
by
there
countenaunce
/
the
lynes
of
there
handes
/
or
by
there
passis
/
or
goyng
.
Lucane
the
Poete
wrytithe
that
one
/
resuscitatyd
from
deathe
to
lyue
/
shewyd
vnto
Sextus
Pompeius
what
shuld
be
the
successe
/
and
end
/
of
the
batell
in
the
feldes
/
of
Thessalie
.
so
wrytithe
Plin.
lib.
37.
ca.
11.
and
Tullie
lib.
1.
Tusc.
Quest.
so
dyd
the
shadow
of
Samuel
shew
the
deathe
of
Saul
1.
Reg.
28.
The
same
doothe
the
deuyll
shew
vnto
many
that
by
th
abuse
of
Godes
name
vse
supersticious
coniurations
/
and
inchauntmentes
/
when
they
syke
the
truythe
of
the
deuill
/
and
ded
bodies
/
and
leue
the
word
of
the
lyuing
God
.
Augustus
th
emperour
for
byd
this
supersticious
art
/
and
Claudius
th
emperour
clene
abolishyd
it
/
Cesar
lib.
6.
How
the
law
of
Chrystiane
Emperours
hathe
for
byddin
/
and
punyshite
this
vngodly
artes
thow
mayst
rede
Cod.
lib.
9.
Tit.
18.
The
law
ciuile
punishythe
it
/
withe
banyshment
/
withe
the
swerd
/
and
to
be
toren
with
bestes
.
Culpa
similis
est
,
tam
prohibita
discere
,
quam
docere
.
that
is
to
say
.
the
fault
is
one
/
to
lerne
/
and
to
teache
the
thynges
for
biddyn
.
Rede
the
18.
cap.
of
Deut.
and
there
thow
shalt
fynd
/
as
many
names
of
those
that
vse
for
byddin
artes
/
as
be
reherhersyd
by
Constantine
/
and
Iuliane
the
Emperours
/
Cod.
lib.
9.
Tit.
18.
and
like
wyce
the
same
artes
.
and
as
Moses
for
bydith
all
the
people
those
vngodlie
artes
/
so
doothe
those
Emperours
.
Boothe
Moses
in
Godes
lawes
/
and
these
Emperours
in
mannes
lawes
punishythe
withe
deathe
/
the
transgressours
of
this
commaundement
.
Moses
Deut.
13.
prescribythe
this
payne
.
Propheta
ille
,
aut
somniator
somniorum
occidi
debet
,
eo
quod
auersionem
loquutus
sit
Turrian
domino
deo
uestro
.
that
is
to
sai
.
that
prophete
/
or
dreamer
of
dremes
must
be
slayne
/
be
cause
he
hathe
spoken
a
defection
/
or
apostasie
from
the
lord
/
youre
god
.
more
at
large
/
is
this
payne
wroten
Leuit
20.
and
Esa.
ca.
47.
rede
the
places
.
The
exequution
of
the
paine
agaynst
the
transgressours
Rede
1.
Reg.
28.4
.
Reg.
23.
in
the
law
of
man
/
we
rede
thus
.
Sileat
omnibus
perpetuo
diuinandi
curiositas
.
etenim
supplicium
capitis
feret
,
gladio
ultore
prostratus
,
quicunque
nostris
iussis
obsequium
denegauerit
,
Cod.
lib.
9.
Tit.
18.
that
is
to
say
/
the
supersticion
of
fore
destening
/
is
for
bydden
allwayes
vnto
all
men
/
and
who
so
euer
obey
not
oure
commaundementes
/
is
condemnyd
vnto
the
swerd
/
and
shall
suffer
the
loste
of
his
hedde
.
Thowghe
I
do
by
the
th
auctorite
of
Godes
lawes
/
and
mannes
lawes
/
damne
this
damnable
art
Mathematicall
/
I
do
not
damne
souche
other
artes
/
and
sciences
as
be
associatyd
/
and
annexid
withe
this
vnlawfull
Astrologie
.
as
is
Geometrie
/
and
Arithmetice
/
those
be
necessarie
for
euery
man
:
spetially
Arithmetice
/
for
she
extendithe
as
an
necessarie
ayede
/
not
only
vnto
all
sciences
/
but
also
to
euery
liberall
art
/
and
condicion
of
liefe
.
and
among
all
artes
Mathematicall
/
Arithmetice
is
accomptyd
the
fyrst
/
Musyke
/
Geometrie
/
and
Astronomie
wantythe
here
ayede
/
and
she
not
thers
.
Plin.
lib.
35.
cap.
10.
They
be
the
gyfftes
of
God
/
and
to
be
honoryd
because
they
com
from
him
onlye
/
that
gyuythe
all
goodnis
Iac.
1.
Farther
the
Emperours
of
the
worolde
Dioclet
.
and
Maximian
.
Tyberio
.
Cod.
lib.
9.
Tit.
18.
doothe
permit
these
artes
.
Artem
Geometriae
discere
,
atque
exercere
publice
interest
.
Ars
aunt
Mathematica
dānabilis
interdicta
est
.
that
is
to
say
.
it
is
expedient
/
or
profetable
/
to
lerne
/
and
exercyce
the
art
of
Geometrie
.
but
the
damnable
art
mathematicall
/
is
for
bydden
.
The
law
menythe
Astrologie
/
and
Astronomie
whiche
ar
vsyd
well
but
of
a
few
men
.
The
Astrologer
/
is
he
that
knowithe
the
course
/
and
motions
of
the
heauens
/
and
teachythe
the
same
/
whiche
is
a
vertew
/
if
it
passe
not
his
bondes
/
and
be
come
of
an
Astrologer
/
an
Astronomer
.
who
takythe
vpon
him
to
yeue
iudgment
/
and
Censure
of
these
motions
/
and
course
of
the
heauens
/
what
they
pronosticat
/
and
destenye
vnto
the
creatures
of
the
earthe
/
man
/
best
/
and
other
.
what
shal
be
the
temperature
of
the
ayre
/
the
condition
of
the
Erthe
/
the
state
/
and
successe
of
souche
frute
/
as
it
bryngythe
forthe
.
By
this
knolege
they
fore
speke
of
pestilence
/
and
other
diseacis
/
and
seythe
the
deathe
of
great
men
to
cum
/
and
souche
commotions
/
and
warres
/
as
shall
folow
/
betwene
the
prynces
of
the
wotold
.
And
Thus
they
sey
they
know
/
by
the
course
of
the
heauens
.
Where
as
they
sethe
coniunctions
of
many
planetis
of
rygures
/
and
fatall
disposition
/
and
qualite
concurre
:
by
reasone
of
whois
influence
/
into
these
inferiour
partes
/
all
those
calamites
must
happen
.
Here
they
abuse
not
only
the
name
of
God
/
and
the
Naturall
discurse
of
reason
/
whiche
hathe
comprehendid
the
motions
/
and
course
of
heauens
:
but
also
heauens
it selfe
.
and
attribute
vnto
the
heauens
/
the
thing
that
onlie
appertainithe
to
god
:
to
sai
/
the
healthe
of
man
/
and
sichnis
of
man
/
the
plentie
of
the
earthe
/
and
scarsite
of
the
same
.
the
regiment
of
commune
wealthes
/
and
the
lyffe
and
deathe
of
the
gouerns
therof
.
There
knolege
and
practise
in
these
thynges
is
nothyng
att
all
:
for
allmightie
god
hathe
not
made
the
heauens
/
to
that
end
/
and
purpose
that
man
shuld
lern
of
them
/
good
fortune
/
or
ille
/
as
it
is
playne
Gen.
1.
in
the
second
daye
God
made
the
fyrmament
/
and
the
superiour
speres
/
whiche
the
text
callythe
rakiah
.
to
this
end
/
that
it
shuld
seperat
The
waters
that
be
vnder
the
firmament
/
from
those
that
be
a
boue
the
firmament
.
and
God
callid
the
firmament
heauen
.
in
the
4.
daye
God
made
the
Sonne
/
the
Mone
/
and
the
Sterres
.
And
shewithe
to
what
purpose
/
and
end
he
made
them
.
the
one
to
haue
dominion
in
the
daie
/
the
other
in
the
night
/
and
God
put
them
in
the
f●rmament
of
heuen
/
to
yeue
light
vnto
the
erthe
▪
those
rule
in
the
day
/
and
night
/
and
put
diuersite
betwene
light
/
and
darkenis
/
to
deuyde
the
yere
into
his
partes
.
The
spring
/
Somer
/
Autumne
/
and
wynter
.
They
ar
in
signes
like
wyce
saythe
the
text
.
The
whiche
the
housbound
man
that
tylythe
/
and
sowith
the
growne
/
obseruithe
withe
out
supersticion
/
to
sowe
/
and
repe
his
corn
.
he
castythe
it
into
the
wynter
/
and
receauythe
it
agayne
in
the
Somer
.
So
doothe
the
Mariner
/
marke
the
reuolution
of
the
Mone
/
his
decrese
/
and
increse
wher
by
he
knowithe
the
tydes
/
the
Ebbe
/
and
flow
of
the
see
.
and
the
later
phisicions
Auicenne
/
and
Auerroys
hathe
like
wice
assignid
there
vse
in
mannes
bodye
.
Therefore
they
apoynt
diuersite
of
dayes
/
in
the
practise
of
phisike
.
one
to
be
more
apt
for
letting
of
blud
then
other
/
to
purge
/
and
to
balne
/
them
the
other
.
If
they
may
be
obseruyd
without
superstition
/
it
may
be
suffryd
.
so
notwithstonding
/
that
souche
as
obserue
not
these
later
rules
/
may
booth
ministre
/
and
receaue
medicins
.
for
the
heuenes
were
made
to
serue
vs
/
and
not
to
master
vs
.
were
creatyd
for
man
/
and
man
not
for
them
.
Therfore
it
is
a
false
supersticion
/
to
saye
good
/
or
bad
/
plentythe
/
or
scarsite
/
sicknes
or
elthe
/
warr
/
or
peace
/
dependithe
of
the
influence
of
the
heauens
.
Or
he
that
is
borne
vnder
one
signe
/
to
be
more
fortunate
/
then
he
that
is
borne
vnder
the
other
/
as
this
Egyptiacall
/
and
Ethnycke
folyshnis
/
barythe
men
in
hand
.
The
Pronostication
of
these
blynd
Prophetis
/
is
good
to
be
born
in
a
mannes
besōme
to
know
the
day
of
the
monethe
.
The
rest
of
there
practice
/
is
not
worthe
one
hawe
/
as
Moses
teachithe
/
Deut.
28.29.30
.
Leuit.
26.
Thre
.
2.
Malach.
2.
Where
as
ye
may
se
/
that
all
these
illes
and
many
more
/
then
the
Astronomers
spekythe
of
/
commythe
vnto
vs
for
synne
/
and
the
transgression
of
Godes
commaundement
It
is
nether
Sonne
/
nether
Mone
/
Iupiter
nor
Mars
/
that
is
the
occation
/
or
mater
of
wealthe
/
or
who
/
plentythe
/
or
scarsythe
/
of
warr
/
or
pece
.
Nether
is
the
cause
of
penitence
the
putrefaction
of
the
ayre
as
Galenus
wrytythe
/
libr.
1.
De
diffe
.
feb.
cap
5.
But
the
contempt
of
Godes
commaundement
is
the
cause
/
as
thow
maist
rede
in
the
chapiters
of
the
scripture
alitle
afore
rehersyd
.
The
Ayre
/
The
Water
/
and
the
Erthe
hathe
no
poyson
in
them selfes
/
to
hurt
there
lord
/
and
master
man
.
But
fyrst
man
poysenithe
him selfe
with
synn
:
and
then
God
vsythe
these
Elementes
ordeynyd
for
the
lief
of
man
/
to
be
th
occation
of
his
deathe
.
Rede
the
places
and
know
that
good
healthe
is
nom
bred
among
the
blyssynges
of
God
/
and
apperteynythe
vnto
those
that
fere
and
kepe
Godes
Commaundementes
/
and
not
to
those
/
that
be
destenyd
to
lyue
long
/
by
the
fauour
/
and
respectes
of
planetes
And
the
ile
/
of
what
kynd
so
euer
it
be
/
is
the
malediction
of
God
/
agaynst
synne
.
The
phisicians
say
that
the
chefyst
remedy
agaynst
pestilence
is
to
fle
from
the
place
where
the
Ayre
is
corrupt
.
Godes
law
saithe
/
fle
whether
thow
wilt
.
Adherere
faciet
tibi
Dominus
pestilenciam
,
donec
consumat
te
de
superficie
terrae
,
Deutero.
28.
That
is
to
say
:
The
lord
shall
make
the
pestilence
cleue
and
associat
the
till
it
consume
the
from
the
worold
.
Agayne
in
the
same
chapiter
.
the
diseace
or
syckenys
shal
be
faythefull
.
that
is
to
say
sticke
fast
to
the
/
vse
what
medicines
thow
wilt
.
Galenus
saythe
libr.
1.
De
differ
feb.
capit
.
4.
that
the
cheffe
remedy
/
to
preserue
from
pestilence
/
is
to
purge
the
body
from
superflous
humores
/
to
haue
a
fre
/
and
liberall
wynd
/
and
to
auoyde
the
abundaunce
of
mete
/
and
drynke
.
God
saythe
/
nothyng
preseruythe
/
but
the
obseruation
of
his
commaundementes
.
If
we
offend
/
the
best
remedy
is
penence
/
and
amendement
of
liefe
.
It
makythe
no
forse
how
corrupt
the
Ayre
be
/
so
the
conscience
/
of
man
in
Christ
be
clene
from
synne
.
Thoghe
there
dye
/
a
thowsand
of
the
one
syde
of
the
/
and
ten
thowsand
one
the
other
syde
/
thow
shalt
be
sauffe
/
Psalm
90.
He
will
let
the
lyue
/
to
serue
lenger
in
the
worold
/
to
the
glorye
of
his
name
.
And
if
tbow
die
/
it
is
because
/
no
malice
of
the
worold
/
shuld
corrupt
thy
lieffe
/
and
bryng
the
from
God
.
Farther
to
take
away
the
miseries
of
this
worold
.
If
souche
as
care
not
for
God
/
escape
in
the
time
of
pestilence
/
or
warr
:
it
is
to
call
them
vnto
a
better
lyffe
/
Ro.
1.
If
they
amend
not
:
they
ar
reseruyd
/
to
agreater
payne
.
this
is
spoken
not
as
thowghe
I
contenned
the
yefftes
of
god
:
philosophie
/
and
phisick
/
but
to
:
take
from
men
/
all
vaine
hope
in
the
artificiall
medicyns
/
and
yeue
only
the
glory
vnto
the
name
of
God
.
They
abuse
the
name
of
God
/
that
performe
not
the
thing
they
promes
/
in
Godes
name
/
by
ony
o
the
/
or
vow
/
made
according
to
the
law
of
God
/
whether
it
be
betwene
man
and
God
/
as
in
the
holie
Sacrament
of
Baptisme
/
and
the
holie
super
of
the
lord
/
where
as
we
swere
/
and
promes
to
lyeue
after
his
will
and
pleasure
.
Or
when
man
/
to
man
byndithē
him selfe
/
to
ony
condicions
/
or
promeses
by
the
inuocation
of
Godes
name
/
or
testimony
of
his
awne
consciens
.
If
the
one
kepe
not
touche
and
promese
withe
the
other
:
he
that
offendith
/
abusythe
not
only
his
awne
faythe
/
whicht
shuld
be
allwyes
simple
/
and
trew
:
but
also
contemnythe
the
Maiestie
/
and
omnipotencie
of
God
/
in
whois
name
/
the
othe
was
taken
.
And
not
only
the
law
of
God
But
also
the
law
of
man
/
punyshithe
this
horrible
periurye
/
as
ye
may
rede
/
Leuit.
24.
How
he
that
toke
the
name
of
God
in
vayne
/
was
stonyd
to
deathe
:
so
saythe
Dauid
/
Psalm.
5.
So
saythe
this
Commaundement
/
God
will
not
leue
him
vnpunyshyd
/
that
Namythe
him
in
vayne
.
Examples
we
haue
in
Ananias
/
and
his
wief
/
Acto
.
5.
The
children
of
Israel
were
slayne
for
periurie
/
Esa.
10.
Temperour
Iust.
Nouellis
constitut.
77.
commaundithe
to
put
to
deathe
the
blasphemours
.
Souche
as
trust
in
there
awne
strenghe
/
or
ryches
/
abuse
/
and
hlaspheme
/
this
name
of
God
.
Which
neuer
was
/
nor
neuer
shal
be
/
vnpunyshyd
in
this
worold
/
in
the
worold
to
cum
/
or
in
booth
.
Examples
we
haue
in
Assur
/
Esa.
10.
Holofernes
Iudith
.
13.
Aiax
/
that
sayd
he
could
ouer
com
his
ennymyes
/
without
God
.
At
lenghte
was
not
ouercom
of
his
ennymyes
/
but
kyllyd
him selfe
.
Those
that
swere
by
the
name
of
God
/
and
like
wyce
by
the
name
of
Saynctes
/
offend
this
commaundement
.
As
when
the
forme
of
there
othe
is
thus
.
AS
HELPE
ME
GOD
and
all
Saynctes
.
For
the
othe
must
be
only
in
the
name
of
God
/
Deut.
6.10
.
Iosu
.
23.
How
this
synne
in
sweryng
by
ony
then
God
is
punyshyd
Rede
/
Hiere
.
5.
Soph.
1.
Red
the
7.
chapit
.
of
Iosua
/
and
lerne
the
forme
of
a
trew
othe
there
/
when
he
constraynyd
Achan
to
confesse
the
truythe
/
by
the
vertew
of
an
othe
.
It
is
a
manifest
Argument
of
impiete
/
and
false
belyue
/
when
people
swere
by
ony
creatures
.
Souche
as
yeue
there
bookes
a
holie
/
and
relegious
title
/
and
the
contentes
therof
/
is
none
other
/
then
the
defence
/
of
supersticion
and
inquyrye
/
of
vayne
glorye
/
or
his
awne
priuate
commodite
/
abuse
the
name
of
God
.
They
offend
greuouslie
this
commaundement
/
that
swere
without
necessite
.
More
greuouslie
/
when
for
euery
light
tryfell
/
or
mater
of
nothing
.
Moost
greuouslie
/
when
men
swere
to
mayntayne
a
false
cause
/
to
optayne
an
ile
purpose
/
to
oppresse
the
truythe
/
or
to
iustifie
/
the
wrong
.
The
othe
therfore
must
be
as
Hiere
saythe
/
cap.
4.
in
verite
/
iudgment
/
and
iustice
.
There
the
Prophete
ex●●tithe
the
Israelites
/
to
reuerence
the
Name
/
and
glory
of
god
.
And
that
they
beliue
stedfastlye
/
the
vniuersall
prouidence
of
God
.
That
they
abstayne
from
false
othes
/
and
periurie
.
For
God
seith
not
only
/
the
workes
of
man
/
but
also
the
wordes
/
and
thowghtes
of
the
hart
.
Therfore
noman
shuld
swere
/
except
he
know
perfetly
the
thyng
to
be
trew
/
that
he
swerythe
.
That
is
the
fyrst
thyng
that
man
shuld
haue
in
his
consciens
/
before
he
swere
.
The
second
/
that
he
swere
not
temcrou●lie
/
nor
lightlie
without
reuerence
of
Godes
maiestie
/
but
with
iudgment
/
that
is
to
say
/
when
necessite
constraynythe
/
for
the
glorye
of
God
/
or
defence
of
vertew
/
at
the
commaundement
of
a
iust
/
and
laufull
appoyntyd
iudge
.
Thyrdly
that
it
be
in
iustice
/
that
the
othe
extend
to
nothyng
/
that
is
agaynst
Godes
lawes
.
if
the
othe
haue
not
these
thre
cempanyons
/
it
is
periurye
/
what
so
euer
be
sworne
/
and
blasphemithe
Godesname
.
As
all
those
that
swere
to
pleace
/
and
flater
the
superiour
powres
/
when
they
make
vngodly
lawes
.
And
those
that
swere
/
in
the
lawes
of
men
vnder
the
pretence
of
holye
churche
/
and
persequute
christes
/
trew
membres
.
As
for
those
that
be
commune
swerers
/
and
be
suffryd
to
blaspheme
/
withe
out
punishment
/
it
is
so
ahhominable
that
the
magistrates
/
they
that
swere
/
and
all
the
commune
wealthe
Were
as
the
dwell
/
shall
at
lenghe
smart
for
it
.
Regulus
the
Romayne
and
the
Sagumines
/
shamythe
Christyane
men
:
that
would
not
for
ony
payne
or
punishment
of
the
worold
/
violat
/
or
breake
there
o
the
/
made
by
there
false
Godes
of
whom
wrytythe
/
Sainct
Augustine
libro
de
Ciuita
.
Dei
.
22.
capit.
6.
libro
1.
capit.
15.
Cicero
lib
De
officijs
3.
Valerius
libro
9.
The
Saguntines
burnyd
them selfes
.
Regulus
returnyd
from
his
natyue
contrey
/
and
Cite
of
Rome
/
to
his
moost
cruelle
Ennymies
in
Africa
.
and
would
rather
suffer
th
extreme
tyrannie
of
his
ennymyes
/
then
violat
/
or
breake
his
othe
/
that
he
had
sworn
.
Caput
VII
.
The
fourthe
Commaundement
.
REmembre
to
sanctifye
the
Sabbot
daye
.
Syx
dayes
thow
shalt
labour
/
and
do
all
thy
workes
.
The
seuenthe
daye
is
rest
vnto
God
thy
lord
/
thow
shalt
do
no
work
(
in
it
)
nether
thy
sonne
/
nether
thy
dowghter
/
thy
seruaunt
/
nor
thy
mayde
/
nether
thy
best
/
nether
the
Stranger
that
is
within
thy
dores
.
For
in
syx
daies
/
God
made
Heauen
and
Earthe
/
the
See
/
and
all
thinges
that
is
therin
/
and
the
seuenthe
day
restid
:
therfore
blissyd
God
the
seuenthe
daye
/
and
sanctified
it
.
THe
cause
/
and
end
/
why
this
commaundement
was
institutyd
/
is
diuerse
.
Fyrst
because
man
shuld
apon
this
daye
call
his
intendement
/
and
thowghtes
from
the
lustis
/
pleasures
/
vanites
/
an
concupiscens
of
the
worold
vnto
the
meditacions
of
godd
/
and
his
workes
/
to
the
studie
of
scripture
hering
of
the
word
of
god
/
to
call
vpon
God
withe
ardent
praier
/
to
vse
and
exercise
the
Sacramentes
of
God
/
to
conferr
/
and
geue
according
to
his
abilite
almose
/
to
the
confortyng
of
the
poure
.
Then
like
wyce
God
by
this
commaundement
prouidy
the
for
the
temporall
/
and
Ciuile
liefe
of
man
/
and
like
wyce
for
all
thynges
that
be
necessarie
and
expedient
for
man
/
in
this
liefe
.
if
man
/
and
best
/
that
is
mannes
seruant
/
shuld
without
repose
/
and
rest
/
allwaies
labour
/
they
might
neuer
indure
/
the
trauell
/
of
the
Erthe
.
God
therfore
/
as
he
that
intendithe
the
conseruation
/
and
wealthe
of
man
/
and
the
thyng
creatyd
to
mannes
vse
/
commaundithe
this
rest
/
and
repose
from
labour
that
his
creatures
maye
indure
/
and
serue
as
well
there
awne
necessarie
affayrs
/
and
busynis
/
as
preserue
the
vthe
/
and
offrynge
of
man
and
best
/
till
it
com
to
a
sufficient
ayge
and
conuenient
forse
/
to
supplie
the
place
/
and
rome
of
souche
as
deathe
/
or
diseace
shall
pryuate
/
or
disable
/
from
the
execution
/
and
vse
of
souche
trauelles
as
this
carefull
liefe
shall
necessaryly
require
.
So
saythe
Ouid.
Quod
caret
alterna
requie
,
durabile
non
est
.
That
is
to
say
.
the
thyng
cannot
endure
/
that
lakythe
rest
.
That
man
and
best
therfore
/
myght
brethe
and
haue
repose
/
this
sabbothe
was
institutyd
.
Not
onlye
that
the
body
shuld
be
restoryd
vnto
strenghte
and
made
able
to
sustaine
the
trauelles
/
of
the
weke
to
cum
/
but
also
that
the
soule
and
sprit
of
man
/
whiles
the
body
is
at
rest
/
myght
/
vpon
the
Sabbothe
/
lerne
and
know
/
so
the
blyssid
will
of
his
maker
.
that
onlye
/
it
leue
not
from
the
labour
/
and
aduersite
of
synne
:
but
also
by
Godes
grace
/
receaue
souche
strenghe
/
and
forse
in
the
contemplation
of
Godes
moost
mercyfull
promes
/
that
it
may
be
able
/
to
sustayne
all
the
trobles
of
temptacion
/
in
the
weke
that
folowithe
.
for
as
the
bodye
being
allwayes
oppressyd
withe
labour
lostythe
his
strenghe
/
and
so
peryshythe
:
so
doothe
the
mind
of
man
/
opprossyd
withe
the
cures
/
and
pleasures
of
this
worold
/
loost
all
here
forse
/
lust
/
and
desyre
that
she
had
to
the
rest
to
cum
of
eternall
liefe
.
And
so
dyethe
not
onlye
the
deathe
of
synne
/
but
hastythe
what
she
can
/
to
hate
/
and
abhor
all
vertewe
.
allmyghty
God
therfore
not
only
in
his
commendementes
/
but
also
at
the
fyrst
creation
of
the
worold
/
sanctifyed
the
seuenthe
daye
/
Gene.
2.
that
is
to
say
/
apoyntyd
it
to
an
holy
vse
.
or
separatyd
it
from
other
dayes
/
wherein
men
trauell
in
the
busynes
of
this
worold
.
So
is
the
meanyng
of
this
Ebrew
phrase
/
or
maner
of
speache
/
as
ye
may
rede
Iosuah
20.
Capi.
Sanctificauerunt
Kades
in
Galilea
.
That
is
to
say
/
they
sanctified
Kades
in
Galilea
.
it
is
asmouche
to
say
in
Englyshe
/
they
chose
/
or
apoyntyd
the
Citie
of
Kades
/
to
be
a
refuge
/
or
sanctuarie
for
Murtherers
to
be
saufe
there
/
till
the
cause
of
the
murderer
might
be
knowen
.
How
be
it
/
ye
may
not
thynke
that
God
gaue
ony
more
holynys
/
to
the
Sabboth
then
to
the
other
dayes
.
For
if
ye
consyder
fryday
/
and
Saturne
day
/
Saturne
day
/
or
Sonday
in
asmouche
as
they
be
dayes
/
and
the
worke
of
God
/
the
one
is
nomore
holye
/
then
the
other
/
Cod.
lib.
3.
Tit.
12.
de
Ferijs
.
but
that
day
is
allwayes
moost
holie
/
in
the
whyche
we
most
applie
/
and
yeue
oure selfes
vnto
holie
workes
.
To
that
end
he
sanctifyed
the
Sabboth
day
.
not
that
we
shuld
yeue
oure selfes
to
ylnis
/
or
souche
Ethnicall
pastyme
as
is
now
vsyd
among
Chrystyane
people
.
But
being
fre
that
daye
from
the
trauelles
of
this
worold
/
we
might
consyder
the
workes
/
and
benefites
of
God
withe
thankes
yeuyng
.
Here
the
word
/
and
law
of
God
.
honor
him
/
and
fere
hym
.
then
to
lerne
/
who
/
and
where
be
the
poure
of
Chryste
/
our
brothers
in
necessite
that
wantythe
our
healpe
.
The
obseruation
therfore
of
the
Sabboth
/
doothe
extend
aswell
vnto
the
faythe
we
haue
in
God
/
as
vnto
the
cherite
of
oure
neyghbour
.
And
not
only
that
/
but
also
vnto
the
bestes
/
that
trauell
in
oure
busynys
/
and
be
our
necessary
seruantes
.
The
whiche
we
shuld
in
no
wyce
abuse
/
not
only
for
there
labours
sake
but
also
/
for
the
loue
of
him
/
that
hathe
commendyd
them
/
vnto
oure
seruice
/
allmightie
God
.
Thyrdly
the
sabboth
hyther
vnto
from
the
begynnyng
of
the
worold
/
was
/
and
is
a
type
/
and
fygure
of
the
eternall
/
and
euer
lastyng
rest
/
that
is
to
com
.
as
S.
Paule
diligently
shewythe
in
the
Epistole
to
the
Ebrews
cap.
4.
so
dothe
.
S.
Aug.
lib.
11.
cap.
31.
de
Ciuit.
Souche
as
beliuyd
the
promes
of
God
/
declaryd
by
Moses
/
were
led
by
losuah
the
prince
/
in
to
Palestina
and
restyd
in
Chana
an
:
souche
as
hyre
the
word
of
God
/
and
obeythe
it
/
shall
be
caryd
into
the
celestiall
heuens
/
by
Iesus
Christ
/
and
rest
in
eternall
joy
.
Rede
diligentlye
that
chapiter
/
and
thow
shalt
fynd
a
very
necessary
doctrine
/
what
is
the
cause
that
the
moost
part
of
men
/
entre
not
into
this
eternall
rest
.
The
contempt
of
our
capitaynes
wordes
Iesu
Christ
/
who
would
lede
vs
thether
/
halyd
we
not
backe
/
and
lefte
not
his
commaundementes
.
Consider
the
persons
rehersyd
in
this
commaundement
.
Thy
sonne
/
thy
dawghter
/
thy
man
seruant
/
and
thy
woman
seruant
/
thy
best
/
and
the
stranger
within
thy
dowres
.
those
thow
must
not
withe
out
necessite
constrayne
to
ony
seruile
worke
vpon
the
sabbothe
.
but
se
that
they
exercyse
them selfes
vpon
the
sabbothe
/
in
hering
the
word
of
god
.
and
se
they
frequent
/
the
place
of
commune
prayers
/
and
vsethe
sacramentes
/
as
God
commaundithe
.
Ffor
those
God
hathe
commaundyd
vnto
thy
charge
/
as
long
as
they
be
withe
the.
not
onlye
that
thow
yeue
them
there
wagis
that
is
dew
:
but
also
se
them
aright
instructyd
in
the
law
of
God
/
and
lyue
there
after
.
for
if
they
peryshe
by
thy
negligence
/
there
blud
shall
be
requirid
at
thy
hand
.
the
stranger
like
wyce
within
thy
port
/
thowghe
he
be
of
an
other
religion
:
thow
shuldest
assay
to
wynne
him
vnto
the
knolege
/
and
rites
of
thy
religion
/
as
thow
seyst
here
commaundyd
vnto
the
Israelitis
/
and
consequentlie
vnto
vs
all
.
for
wear
bound
no
lease
/
but
rather
more
then
they
/
to
the
loue
of
God
/
and
oure
neighbour
.
and
by
expresse
wordes
/
commaundid
to
do
the
same
Mat.
22.
Iac.
5.
Here
let
vs
all
crye
out
/
and
say
(
peccauimus
)
we
haue
offendid
/
and
studie
to
amend
.
for
there
is
here
condemnid
/
the
Auarice
of
all
men
/
that
care
not
for
God
/
nor
his
law
a
dele
:
but
vsithe
vngodly
/
and
vncheritable
there
seruauntes
/
and
bestes
/
as
thowghe
they
were
made
only
of
God
/
to
serue
his
auaricious
appetis
/
and
not
rather
to
serue
the
necessaris
of
there
Masters
:
and
like
wice
to
glorifie
god
/
as
his
word
commaundithe
.
like
wice
in
this
commaundement
is
condemnid
oure
vncheritable
behauour
/
to
wardes
our
neighbour
.
and
like
wice
the
vngodlie
/
and
carnall
fere
/
that
we
haue
to
teache
astranger
the
knolege
of
God
.
we
yeue
him
the
thynge
we
owe
him
not
sauyng
by
the
law
of
nature
.
And
the
thyng
that
he
may
well
lacke
/
or
else
optayne
of
an
other
.
A
supper
/
or
denyr
for
his
mony
/
or
loue
.
And
neuer
make
mencyon
of
the
thyng
we
owe
him
in
asmouche
as
we
be
Chrystianes
.
thus
can
Aristotell
intret
his
gestes
/
and
Plato
yeue
his
almes
.
oure
offyce
is
/
to
communycat
the
knolege
of
God
withe
hym
/
so
to
moue
a
communycation
/
that
the
one
might
know
the
others
faythe
.
but
this
Cherite
/
and
Hospitalite
/
is
vsyd
but
of
few
men
.
Incase
a
man
shuld
make
mencyon
of
ony
souche
almose
/
or
intrete
ony
place
of
the
scrypture
at
dyner
/
or
supper
/
it
were
a
cloyng
of
the
stomake
/
and
takyng
awaye
of
the
appetyt
/
a
nyle
saueryd
messe
/
and
the
warst
dysshe
that
can
be
browght
to
the
table
.
men
say
that
folke
shuld
be
mery
at
the
table
/
and
let
the
peracher
talke
of
scripture
as
thowghe
the
law
of
God
made
men
sory
/
whiche
conteynithe
not
only
the
solace
/
and
loy
of
man
/
in
this
worold
/
but
also
in
tyme
to
cum
for
euer
.
God
take
out
of
the
hartes
of
men
/
all
fere
and
shame
/
that
we
frelye
confesse
him
/
as
occasion
shal
be
yeuen
withe
Looth
/
Genes.
19
cap.
that
sate
in
the
gates
of
Sodoma
to
inuitat
the
strangers
that
came
to
the
citie
into
his
awne
house
to
kepe
them
in
vertew
/
and
preserue
them
from
vyce
.
Rede
the
chapiter
and
se
where
in
consyttythe
trew
hospitalite
farther
thow
seyst
by
this
commaundement
that
the
Israelites
might
constraine
the
the
strangers
within
there
citeis
/
to
hire
and
see
there
religion
vpon
the
sabbothe
/
as
euery
well
orderyd
commune
wealthe
/
now
in
the
tyme
of
the
gospell
shuld
do
the
same
/
and
constrayne
all
people
to
hyre
the
word
of
God
/
and
se
the
mynistration
of
there
sacramentes
.
This
daie
is
apoyntid
also
for
man
/
to
consider
/
and
expend
the
workes
of
God
the
whiche
he
made
in
syx
daies
.
for
the
leste
creature
that
God
made
shall
teache
man
a
knolege
of
the
creator
/
if
it
be
consideryd
accordynglie
.
So
that
man
shuld
not
only
vse
them
/
but
also
yeue
God
thankes
for
them
/
to
augment
faithe
/
corroborat
hope
/
and
prouoke
loue
.
Therfore
/
God
blessyd
the
sabboth
▪
to
say
/
made
it
honorable
/
sanctified
it
/
apointid
it
to
an
holie
vse
/
gaue
it
certaine
pryuilegis
/
and
would
men
to
be
/
that
day
holye
.
Ffor
as
he
hathe
appointid
syx
daies
for
vs
to
exerci●e
oure selfes
in
the
busines
/
and
trauelles
of
the
worold
:
so
hathe
he
appoyntid
the
seuenthe
to
exercise
the
Ceremonies
of
the
churche
/
whiche
ar
insty●udid
for
the
preseruation
of
the
Ministerie
of
the
churche
As
to
vse
comume
praier
/
here
the
sermon
/
vse
the
blyssyd
supper
of
the
lord
/
and
to
yeue
almes
/
1.
Cor.
1●
.
14.16
.
althowghe
the
Ceremonie
of
the
Sabboth
be
taken
awaye
Col.
2.
whiche
appertaynyd
only
vnto
the
people
/
and
commune
wealthe
of
the
Ebrews
/
yet
one
daye
of
the
weake
/
to
preserue
/
and
vse
the
word
of
God
/
and
his
sacramēteo
/
is
not
abrogatid
.
therfore
in
this
commaundement
/
ar
too
thynges
to
be
obseruyd
.
The
one
ceremoniall
/
during
for
the
time
:
the
other
Morall
/
and
neuer
to
be
abolyshid
/
as
long
as
the
churche
of
Christ
shall
contynew
/
vpon
the
Erthe
.
The
patriarches
before
the
lawe
/
Gene.
2.
the
prophetes
in
the
tyme
of
the
law
/
Exod.
20.
Deut.
5.
we
being
delyueryd
from
the
damnation
of
the
law
/
1.
Cor.
16.
haue
one
daie
/
to
rest
from
labour
/
and
applie
oure selfes
to
the
workes
of
the
sprit
/
whiche
secreatlie
in
oure selfes
/
shuld
be
donne
euery
daie
/
with
our
handie
labour
/
apōthe
Sondaie
openly
without
the
labour
of
our
handes
.
This
Sonday
that
we
obserue
/
is
not
the
commaundement
of
man
as
many
say
/
that
would
vnder
the
pretence
of
this
one
law
/
bynd
the
churge
of
Christ
to
all
other
lawes
/
that
men
hathe
vngodlie
prescribyd
vnto
the
churche
.
But
it
is
/
by
expresse
wordes
commaundyd
/
that
we
shuld
obserue
this
daye
(
the
Sonday
)
for
oure
Sabboth
/
as
the
wordes
of
S.
Paule
declarythe
/
1.
Cor.
16.
commaunding
euery
man
to
appoynt
his
almes
for
the
poure
/
in
the
Sonday
.
The
text
saythe
in
one
of
the
sabboth
.
It
is
an
Ebrew
frace
/
and
is
asmouche
to
saye
/
as
in
the
Sonday
.
As
ye
may
rede
the
same
maner
of
speache
/
Luce.
24.
and
Ioan.
20.
of
the
women
that
came
/
to
the
sepulchre
/
to
anoynt
the
ded
body
of
Christ
.
Luke
saythe
/
in
one
of
the
Sabboth
/
erly
they
came
to
the
Sepulchre
/
and
so
saythe
Iohn
/
by
the
same
wordes
.
the
whiche
was
the
sonday
/
as
noman
dowtithe
.
for
it
is
oure
faythe
/
that
christ
rose
the
third
day
.
So
may
ye
rede
/
Gene.
1.
where
the
text
saythe
.
it
was
euenyng
/
and
it
was
mornyng
/
one
dayt
that
is
to
say
the
fyrst
daye
/
Whiche
we
call
the
sonday
.
and
thus
also
saythe
those
that
were
best
lernyd
in
the
tonges
among
Christiane
wryters
.
Ioan.
Chrysost.
Lactant.
and
Erasmus
.
for
the
preseruation
of
the
trew
meanyng
of
the
word
of
God
/
and
right
vse
of
his
blessyd
Sacramentes
/
he
hathe
yeuyn
vnto
the
churche
Apostelles
/
Prophetes
/
Pastors
/
Doctors
/
and
other
/
Ephes.
4.
That
shuld
teache
vs
the
Scripture
/
and
wrytynges
of
the
Prophetes
and
Apostelles
/
whiche
was
declarid
to
be
trew
/
withe
many
signes
/
and
tokens
/
that
we
shuld
not
wauer
with
euery
wynd
/
and
be
caryd
into
errours
by
the
doctryne
of
man
.
That
we
shuld
not
fayne
new
doctrine
/
out
of
our
awne
braynes
/
but
belyue
as
the
holye
churche
of
the
Patriarches
/
Prophetes
/
Christ
/
and
the
Apostelles
whiche
tawght
the
people
as
they
wrote
/
and
wrote
as
they
tawght
/
that
noman
after
there
deathe
/
shuld
deceaue
the
people
/
that
Christ
redemyd
withe
his
precious
blud
/
with
false
/
and
impostorous
doctrine
.
Those
Ethnyck
and
Iewyshe
doctors
of
the
Pope
/
how
so
euer
the
Bragg
of
the
Name
of
holye
churche
/
be
none
other
then
the
defenders
of
the
Synagoge
of
Antechrist
.
Sure
we
be
that
Christ
/
the
Patriarches
/
Prophetes
and
Apostelles
be
sauyd
.
and
belyuyd
no
more
/
nor
none
other
wyce
/
then
they
haue
lefte
vnto
vs
by
writinges
.
Better
it
is
to
be
certaine
of
oure
doctrine
/
and
saluation
withe
this
holie
churche
/
then
to
associat
our selfes
with
the
rabull
of
lyers
.
that
bostythe
/
and
braggythe
there
abhominable
/
and
Ethnicall
ceremonies
/
which
be
condemnyd
in
the
scripture
/
to
be
lawes
for
the
holye
churche
.
God
yeue
the
grace
to
rede
the
holie
Bible
/
and
to
haue
a
litle
vnderstonding
of
it
/
then
shalt
thow
se
who
/
and
where
is
/
the
holie
churche
/
that
these
dreamers
/
attribute
vnto
there
father
the
deuyll
/
and
Antechrist
of
Rome
.
And
if
they
say
vnto
the
/
that
thow
must
not
take
the
text
/
after
thy
awne
mynd
/
but
after
the
mind
of
the
holie
Doctors
/
that
hathe
wroten
in
the
scripture
:
thynck
withe
thy selfe
/
that
God
hathe
yeuen
the
/
the
Scripture
to
rede
therin
/
to
thy
suluation
/
as
well
/
as
vnto
the
Doctor
.
Farther
that
thy
Doctor
preache
not
alie
/
for
the
truithe
:
god
hathe
yeuen
the
/
the
scripture
to
iudge
thy
Bishope
/
doctor
/
preacher
/
and
curate
whether
he
preache
gall
/
or
hony
/
his
awne
lawes
or
Godes
lawes
.
Farther
say
boldly
/
and
fere
not
/
for
it
is
trew
/
that
in
maters
/
and
causes
of
wayght
/
the
doctors
agre
not
/
one
withe
the
other
.
No
many
tymes
/
not
withe
them selfes
/
as
euery
man
knowithe
/
that
hathe
rede
them
/
withe
iudgment
.
and
as
godd
Argumentes
shalt
thow
fynd
in
them
/
to
disproue
/
as
to
proue
/
the
thinges
that
this
late
found
Catholicke
churche
of
the
deuill
/
would
stablyshe
.
Agayne
thinck
whiche
was
the
moost
pure
churche
/
and
fre
from
heresis
.
The
churche
before
the
Doctors
wrote
/
that
only
was
tawght
by
the
simple
text
/
and
wordes
of
the
Apostelles
/
or
the
churge
that
hathe
byn
tawght
this
many
yers
by
the
blynd
doctrine
of
men
.
them
thow
shalt
se
that
those
doctors
that
they
speake
of
hathe
put
out
godes
lawes
and
browght
in
there
awne
.
as
the
pharises
and
Rabbins
did
in
the
old
churche
.
be
not
afraid
of
there
holi
name
/
but
trust
to
he
holinis
of
scripture
/
them
shalt
tho
not
be
deceauid
.
they
say
the
holie
churche
moost
be
hard
/
and
obeide
:
trew
it
is
.
but
oure
faithe
is
not
groundid
vpon
those
/
that
be
of
the
churche
thowghe
they
be
the
trew
ministres
of
Godes
word
.
but
vpon
the
word
it selfe
as
it
aperithe
.
Mat.
16.
therfore
when
the
auctorite
or
testimone
of
the
churche
/
is
alegyd
:
man
that
louythe
his
saluation
/
must
sarche
where
/
and
what
the
churche
is
:
what
tymes
/
and
when
/
the
wryters
were
moost
syncere
/
and
not
belyue
these
yesterdayes
byrdes
/
that
syng
as
the
Papegay
they
know
not
what
:
as
they
be
tawght
out
of
a
shamelis
scole
/
that
began
withe
murther
/
is
mayntaynyd
withe
sacrileige
/
and
shal
be
destroide
with
the
clertye
/
and
brightnis
of
the
Sone
of
man
/
cumming
to
iudgment
.
In
appertainithe
vnto
no
man
/
in
what
auctorite
so
euer
he
be
:
to
iudge
who
preachithe
false
/
or
who
trew
/
but
vnto
the
word
of
god
onlie
whiche
interpretatithe
it selfe
/
when
it
is
with
iudgment
conferrid
.
But
of
this
/
his
requirid
amore
prolix
worke
:
whiche
God
shall
giue
in
tyme
.
Now
the
workes
of
this
precept
/
be
also
these
Godly
to
preache
his
word
/
and
to
vse
the
sacramentes
as
the
reachithe
in
his
word
.
to
hire
them
reuerently
that
trewly
preachithe
.
To
honor
the
word
of
God
/
and
helpe
to
the
preferment
there
of
asmouche
as
may
be
.
to
succour
the
professors
therof
whiche
be
/
hathe
bin
and
euer
shal
be
(
if
they
preache
trewly
)
in
the
moost
miserable
condicion
of
the
worold
.
Matth.
10.
Luc.
21.
Mar.
13.
Io.
15.16
.
To
neglect
the
preaching
of
godes
word
/
as
these
do
that
loke
for
the
flyse
/
and
care
not
for
the
shipe
.
To
abolishe
the
preaching
of
the
word
/
As
those
do
/
that
hathe
browgte
into
the
churche
Massing
/
and
Mumling
of
canonicall
houres
(
as
they
call
them
)
whiche
nether
they
/
that
say
them
/
nether
those
that
here
them
/
onder
stondithe
not
.
they
say
god
vnderstondithe
them
.
what
then
?
so
he
vnderstandithe
like
wyce
the
cucko
/
and
the
lowyng
of
the
cowe
.
whiche
is
as
godd
/
and
better
prease
vnto
god
/
than
the
supersticious
/
and
vnknowin
praier
that
thow
mūmelist
.
for
they
vse
the
yeffte
that
god
hath
yeuen
them
/
to
sound
an
vnknowen
voyce
.
and
thow
abusist
the
yeft
of
god
/
whiche
gaue
the
a
tong
/
to
edifie
thy selfe
/
and
thy
negbowr
/
like
wice
to
preache
the
lord
omnipotent
.
But
thow
makist
thy
tong
/
an
instrument
to
speak
thow
wotest
not
what
.
when
thow
sholdist
cry
for
mercy
/
and
say
:
Sana
animam
mean
,
quia
peccaui
tibi
.
that
is
to
say
:
lord
he
le
my
solle
/
for
I
haue
offen
did
the.
Thow
saist
:
Custo
diui
uias
dni
,
necimpie
gessi
Turrian
Deo
meo
.
That
is
to
say
:
I
haue
kept
the
waies
of
the
lord
/
and
haue
not
departid
by
iniquite
/
from
my
God
.
Thus
the
Psalmes
/
and
bookes
of
the
sceipture
/
thow
redist
with
out
iudgment
/
and
knowist
not
/
what
psalme
is
mete
for
thy
necessite
/
and
state
of
the
people
that
be
present
/
nomore
than
he
that
neuer
saw
the
scripture
.
Yea
somtyme
thow
redist
a
false
historie
/
and
ether
thow
attributist
the
honor
dew
to
god
vnto
the
sainct
thow
worshippist
/
or
honorist
him
in
the
erthe
/
who
is
solle
perauenture
is
in
hell
.
For
Augustine
so
saithe
/
that
all
be
not
glorified
solles
withe
God
/
who
is
reliques
men
worshipp
in
the
erthe
.
To
teache
false
doctrine
/
is
a
work
against
this
commaundement
.
like
wysse
to
deprauate
the
vse
/
of
the
sacramentes
/
other
wysse
than
they
be
tawght
in
the
scripture
is
against
this
commaundement
.
to
vse
them
to
an
other
end
/
then
they
were
institutyd
.
To
honor
them
as
they
doo
/
that
inchaunt
the
water
of
the
font
/
and
chafe
it
withe
many
a
suspire
/
and
depe
fet
brethe
.
souche
as
honor
the
bred
/
and
wynne
whiche
the
scripture
doothe
not
only
teache
/
to
romaine
in
there
substanciall
essence
/
and
nature
/
withe
out
changyng
/
but
al
so
the
reson
/
and
all
the
wyttis
of
man
.
farther
the
bestes
of
the
erthe
/
fowles
of
the
ayre
/
and
fishis
of
the
water
/
knowithe
there
is
no
change
of
bred
/
nor
wynne
.
and
barythe
record
that
the
scripture
is
trew
.
bred
to
remaine
bred
/
and
wyne
wyne
/
1.
Cor.
10.11
.
farther
to
augment
the
ceremonyes
of
the
churche
/
and
bring
in
a
new
Iudaisme
and
Aaronicall
rites
/
is
against
this
commaundement
.
as
the
Bishopes
hathe
vsyd
the
mater
/
there
be
more
ceremonies
in
the
churche
of
Christ
/
them
were
in
the
churche
of
the
Iewes
/
as
it
shall
easily
apere
to
him
that
will
confer
our
churche
withe
the
bookes
of
Mofes
.
Seneca
in
his
boke
contra
superstitiones
/
reprehendid
the
rites
of
the
Iewes
/
and
cheffely
the
sanctifyyng
of
the
Sabboth
.
what
wold
he
say
if
he
saw
/
our
churges
that
haue
not
the
ceremonijs
commaundid
by
god
/
but
by
man
/
to
the
dishonoring
of
god
.
to
neglect
a
cheritable
dede
to
oure
neighbowr
vpon
the
sabboth
day
/
is
to
breeke
the
sabboth
/
Ma.
12.
Lu.
6.13
.
not
to
ceasse
from
doing
of
ille
/
but
to
abuse
the
rest
/
and
eace
of
the
sabbothe
/
in
sporties
/
games
/
and
pastimes
/
keping
of
merkettes
/
and
feres
vpon
the
sabbothe
is
to
abuse
the
sabbothe
.
it
is
asmouche
as
to
fery
unto
god
/
and
work
to
the
deuill
.
for
specially
all
vnlafulle
plaies
/
and
sportes
be
vsyd
vpon
that
daye
.
It
is
against
this
cōmūdemēt
to
kepe
/
or
dedicate
ony
fest
to
ony
sainct
of
what
holinis
so
euer
he
be
.
therfore
saithe
the
law
ye
shall
celebrat
the
fest
unto
the
lord
Exo.
23.
this
honor
shuld
be
gyuen
only
unto
god
in
the
old
testament
was
no
fest
euer
dedicatid
unto
ony
sainct
/
nether
in
the
new
.
it
happenyd
aftee
the
dathe
of
the
Apostelles
/
as
it
is
wroten
in
Euse
.
Eccl.
Hist.
li.
4.
ca.
15.
and
better
auctorite
haue
they
not
/
that
be
the
auctors
of
these
holye
dayes
/
the
whiche
the
consell
of
lugd
.
hathe
yeuen
vs
.
they
haue
not
aboue
273.
yers
in
aige
.
and
is
the
leuyn
of
the
Pope
.
in
Trip.
hist.
li.
9.
ca.
38.
there
is
no
mencion
of
sainctes
holie
dayes
.
few
of
S.
Hier.
in
4.
ca.
ad
Gal.
and
likewice
of
S.
Aug.
ad
Ianu.
118.
epi.
The
sonday
/
and
the
howres
the
rofapoītid
for
a
decent
ord
/
to
preache
the
word
of
god
/
vse
the
sacramentes
/
to
haue
commune
prayers
/
to
ꝓuide
for
the
pore
/
is
to
be
obseruid
:
that
all
thinges
may
be
don
in
order
.
1.
Cor.
14.
asfor
the
other
lawes
that
they
haue
made
/
concerning
fastyng
/
and
satisfaction
for
synne
/
and
would
defend
them
vnder
the
pretence
/
and
title
of
mortification
of
the
fleshe
:
that
glose
seruithe
not
for
there
purpose
.
But
there
/
hypacrisie
laythe
wayte
/
to
destroy
the
trew
doctryne
of
Christ
/
if
it
be
not
auoydid
.
They
teache
nether
what
mortification
is
/
nether
how
the
fleshe
may
be
best
kept
vnder
/
to
obey
the
sprit
.
Mortification
signifythe
/
ether
patienc
/
whiche
god
requirithe
in
the
tyme
of
aduersite
:
other
temperaunce
commaundid
of
God
/
to
refrayne
the
lustes
/
and
concupiscens
that
fihtithe
against
the
sprit
.
it
signifiethe
not
souche
voluntarie
fastis
/
celebrating
of
masses
/
or
ony
souche
other
doinges
of
superstitious
ceremonis
as
man
chosithe
to
do
/
without
the
commaundement
of
God
.
of
patience
vnder
the
crosse
/
and
of
aduersite
sainct
Paul
speakithe
2.
Cor.
4.
we
/
allwaies
saithe
he
/
bare
about
with
us
the
mortification
of
the
lord
Iesu
in
the
body
/
to
that
end
/
that
the
lief
of
Iesu
/
may
be
manifestyd
in
the
body
.
And
in
the
same
place
/
allwaies
we
that
beleuing
for
the
loue
of
Iesu
/
ar
deliuerid
to
deathe
/
that
the
lief
of
Iesu
/
might
apere
in
oure
mortall
fleshe
.
this
callithe
S.
P.
Mortification
/
that
is
like
vnto
the
the
afflictions
of
Christ
/
and
spekythe
of
the
same
/
Roma.
12.
and
Dauid
Psalm.
50.
Mich.
7.
of
temperaunce
/
and
sobriete
in
meat
/
drynke
/
and
all
other
thynges
/
it
is
wroten
Luc.
22.
be
ware
youre
hartes
be
not
oppressyd
with
glotony
/
and
dronkynnis
.
Mat.
17.
thes
kynd
of
sprites
/
be
not
cast
out
/
but
withe
fastyng
/
and
prayng
.
like
wice
Ephe.
6.
whether
we
speak
of
patience
in
aduersite
/
or
temperancy
in
felicite
/
boothe
these
be
workes
commaundyd
of
God
.
and
it
is
lawfull
for
euery
man
to
chose
for
him selfe
souche
exercises
as
best
be
conuenient
to
his
awne
ayge
and
condition
of
his
body
.
therfore
Paule
saythe
1.
Cor.
9.
I
chaste
my
body
/
and
bring
it
into
seruitude
.
to
this
end
/
that
intemperancie
lettid
not
the
holy
gost
/
with
drawid
not
his
mynd
from
prayer
/
made
him
not
vnapt
to
studie
/
and
to
the
uocation
he
was
apointyd
vnto
.
This
is
th
end
/
why
we
shuld
do
these
workes
/
not
to
merit
oure
reconciliation
for
synne
/
but
to
labour
against
the
deuill
/
the
worold
/
synne
/
and
the
fleshe
withe
the
holye
gost
/
to
preserue
oure selfes
in
the
fauour
of
God
.
Temperancie
is
in
generall
commendid
vnto
al
men
/
and
all
tymes
/
how
be
it
not
one
maner
of
exercise
/
in
this
vertew
/
can
be
appointyd
for
all
men
.
but
euery
man
/
may
chose
for
him selfe
/
what
exercise
he
listithe
/
and
is
most
conuenient
/
for
his
diseace
.
souche
as
be
passyd
in
aige
/
and
with
cures
of
this
worold
:
hathe
loost
the
strenghe
of
there
bodyes
/
nedith
not
so
great
abstinence
from
metes
/
and
drinkes
:
as
these
that
be
yong
/
and
in
the
myddis
of
there
strenghe
.
As
we
may
se
/
in
one
man
Dauyd
/
that
nedyd
more
exercyses
before
he
was
put
into
Exile
/
then
after
.
When
scarse
could
the
bones
/
bare
about
the
weake
body
/
that
was
far
broken
/
withe
the
trobles
/
and
care
of
this
worold
.
Heal●he
is
the
great
gyfte
of
God
/
Deuter.
28.
and
feryst
bewty
of
man
or
woman
Arist.
lib.
Rhethori
.
therfore
it
must
not
be
hurt
/
nether
with
ouer
mouche
abstynence
/
nether
withe
dissolute
lyuyng
.
would
to
God
people
would
folow
the
scrypture
in
this
mortification
/
then
the
worold
would
amend
doutles
.
but
there
is
now
nothyng
/
but
a
carnall
libertye
of
the
gospell
/
whiche
hyndrethe
mouche
the
glorye
of
God
.
The
payne
of
souche
as
violate
this
commaundement
/
and
doothe
ony
vile
worke
withe
out
necessite
/
is
wroten
Num.
15.
that
he
shuld
be
stonyd
to
deathe
.
Thus
I
haue
rudely
openyd
the
fyrst
table
of
the
ten
wordes
that
conteynythe
iiij
.
commaundementes
.
The
whiche
diuision
doothe
Ioseph
.
antiq.
lib.
6.
cap.
3.
Origen
.
Homil.
in
Eyod.
8.
Ambros
.
in
6.
cap.
Epist.
ad
Ephe.
August
.
lib.
3.
ad
Bonefac
.
aproue
.
In
his
Quest.
in
Exod
quest.
71.
he
Numbrythe
but
3.
in
the
fyst
.
and
7.
in
the
next
table
/
by
reason
of
a
certayne
Allegorie
.
and
him
doothe
the
Master
of
the
Sentence
folow
lib.
3.
Distinct
.
40.
How
be
it
/
the
fyrst
Diuision
is
trew
/
as
the
Text
in
Exod.
20.
is
playne
.
Whereas
the
Tenthe
commaundement
/
Thow
shalt
not
couet
/
is
but
one
commaundement
/
as
I
haue
diligentlie
sharchyd
/
all
the
edicyons
that
we
haue
in
the
Ebrew
tong
.
Withe
one
punct
/
periode
/
and
sentence
he
concludithe
the
hole
tenthe
commaundement
/
whiche
many
men
deeuyd
into
too
.
Thow
shalt
not
couet
thy
Neyghbours
howse
.
that
is
one
withe
them
.
Thow
shalt
not
couet
thy
neyghbours
wief
/
is
an
other
.
But
the
text
declarythe
manifestlye
/
that
it
is
but
one
.
for
all
is
comprehendid
withe
in
one
and
vnder
one
sentence
.
In
Deut.
cap.
5.
certayn
later
edicions
makythe
diuision
of
the
text
.
but
that
is
nothing
to
the
purpose
.
there
Moses
repetithe
the
wordes
vnto
them
that
knew
before
the
diuision
of
the
tables
.
farther
the
printers
therin
folowith
the
mynd
of
one
Maymon
an
Ebrew
/
and
not
the
orygynall
in
Exod.
cap.
20.
farther
in
the
oldest
edicion
/
and
prynt
that
I
haue
sene
(
affar
as
I
know
there
is
none
elder
/
if
there
be
/
it
is
but
one
)
the
tenthe
commaundement
in
Deut.
is
not
deuydyd
the
whiche
edicion
venis
gaue
vnto
vs
Anno
1494.
Ffarther
onkelos
the
Caldey
interpretour
in
Deut.
makythe
but
one
commaundement
of
the
Tenthe
.
I
wounder
that
some
/
whiche
be
not
ignoraunt
of
the
tonges
/
folowe
not
the
truythe
of
the
text
:
but
makythe
the
commaundement
that
forbiddithe
ymagis
:
a
precept
ceremoniall
.
so
I
might
say
/
this
were
also
Ceremoniall
.
Thow
shalt
haue
no
strange
Godes
before
my
face
.
for
all
the
commaundementes
be
of
one
vertew
/
and
strenghe
.
if
the
one
may
be
in
effect
Ceremoniall
/
so
may
the
other
.
but
these
opinions
I
passe
ouer
at
this
tyme
.
The
seconde
table
.
Caput
VIII
.
HOnor
thy
father
and
mother
/
that
thow
mayst
haue
long
liefe
in
the
land
that
the
lorde
/
thy
God
shalle
yeue
vnto
the.
AS
in
the
fyrst
Table
ar
comprehendyd
all
the
workes
/
that
apertayne
vnto
souche
religion
/
and
honor
/
as
belongithe
onlie
vnto
god
/
as
in
the
fyrst
precept
/
knolege
/
fere
/
faythe
/
and
loue
of
God
.
In
the
second
is
for
byd
all
externall
Idolatrie
.
In
the
thyrd
Externall
profession
of
Godes
name
/
his
word
/
and
his
workes
.
as
by
prayer
/
thankes
yeuing
/
preachyng
/
and
confessing
his
trewthe
before
the
worold
.
In
the
fourthe
:
how
we
shuld
Honor
him
withe
publike
Sacramentes
/
and
ceremonies
in
the
churche
.
so
in
this
Second
table
/
is
comprehendyd
all
souche
workes
as
apertayne
vnto
God
/
and
man
.
and
in
this
table
is
prescribyd
how
/
and
by
what
meanes
/
one
man
may
lyue
with
an
other
in
peace
and
vnite
/
in
this
Ciuile
liefe
/
during
the
tyme
/
of
this
mortall
bodie
/
vpon
the
Erthe
.
Many
Noble
wyttis
hathe
applied
great
diligence
/
and
studye
/
to
prescribe
souche
lawes
as
might
best
/
and
moost
commodiouslie
gouerne
and
kepe
the
people
/
in
a
politike
felicite
.
To
lyue
quietlye
/
prosperously
/
and
wealthelie
.
as
ligurcus
the
Lacedemonians
/
Solon
/
Plato
/
Aristotell
/
the
Grekis
.
Numa
Pomp.
Cicero
/
and
other
/
the
Romaines
.
Amongest
Christianes
/
Constant
.
Iustin
.
and
other
.
Those
men
hathe
donne
somwhat
/
to
assotiat
people
in
Cites
/
and
Realmes
by
wysdom
/
to
kepe
them
in
an
honest
order
withe
vertewse
lawes
/
and
to
remoue
the
occasion
of
vyce
/
and
discord
by
iustice
.
How
be
it
none
of
themall
/
nor
all
they
to
gather
/
hathe
not
prescribyd
so
perfet
/
and
absolute
a
forme
of
a
politike
wealthe
/
as
allmyghtie
God
hathe
donne
vnto
his
people
in
this
Second
table
/
and
syx
rules
.
Nether
so
equally
ponderyd
the
diuersite
of
synne
/
and
transgression
of
iustyce
as
this
lawe
doothe
.
not
so
indifferently
prescribe
the
correction
and
punyshement
according
to
the
grauite
and
greatnis
of
the
fault
but
is
to
cruell
in
the
lesse
offence
/
and
to
mercyfull
in
the
greater
.
As
ye
may
se
the
iniuries
of
thefft
punyshyd
/
and
blasphemie
of
God
/
with
adultery
vnpunyshyd
.
After
that
he
had
gatheryd
togather
this
people
into
one
company
and
multitude
/
browght
them
out
of
Aegypt
/
and
apoyntyd
them
a
lond
and
cites
/
where
they
shuld
lyue
/
as
membres
of
one
commune
wealthe
.
He
prescribyd
vnto
them
/
certayne
lawes
/
without
the
whiche
/
no
commune
wealthe
/
can
long
indure
.
for
it
is
no
lease
maiestre
to
kepe
a
Royalme
in
wealthe
/
from
the
dangers
to
cum
:
them
to
wynne
it
from
aduersite
/
when
aduersiteis
present
.
The
first
law
/
to
preserue
a
commune
wealthe
is
/
that
the
people
therof
/
know
how
to
reuerence
/
and
honor
God
a
right
who
is
the
president
/
and
the
defender
of
all
cites
/
and
realmes
.
If
he
be
neglectid
/
therfolowithe
doutlis
aruine
,
and
change
of
the
commune
wealthe
.
Thus
saw
all
those
that
wrot
lawes
/
for
the
preseruation
there
of
not
only
Moses
/
and
christiane
wyiters
/
but
also
the
Ethnykes
.
Arist.
li.
7.
polit.
ca.
8.
Where
as
he
Numbrythe
the
workes
to
be
donne
in
the
cite
.
Quintum
,
inquit
,
acprimum
circa
aram
diuinam
,
cultus
quod
sacrificium
uocant
,
that
is
to
say
.
the
fyghe
and
principall
worke
/
is
religion
at
the
aulter
of
God
.
whiche
men
call
sacrifyce
.
They
knew
/
that
no
cite
/
nor
Realme
could
contynew
long
in
wealthe
/
except
they
had
the
fauour
of
God
thowghe
they
could
not
tell
/
how
to
honor
him
a
ryght
.
We
like
wyce
know
the
same
.
the
fauor
of
God
/
fyrst
and
chefely
to
preserue
the
commune
wealthe
Psal.
127.
Deut.
31.
and
be
assuryd
by
his
word
how
we
may
honor
him
/
to
say
as
it
is
towght
vs
/
in
the
fyrst
table
/
and
foure
fyrst
preceptes
.
The
second
law
Necessary
for
euery
commune
wealthe
is
/
that
the
people
among
them selues
lyue
in
peace
/
and
concord
withe
out
discord
/
and
dissencyon
.
As
Sallust
.
saythe
/
Litle
thynges
by
concord
incressethe
/
and
great
thynges
by
discord
decresse
.
that
saw
the
pore
shepord
Melibeus
in
Virg.
when
he
sayd
:
En
quo
discordia
ciues
perduxit
miseros
?
that
is
to
say
.
lo
whether
(
or
into
what
miseris
)
hathe
discord
browght
the
wrecchid
citicens
.
Not
onlie
Rome
/
and
other
moost
noble
commne
wealthes
/
lost
there
libertes
/
and
them selfes
by
discord
/
but
also
the
commune
wealthe
of
the
Israelites
as
ye
may
rede
3.
Re.
12.
how
of
one
kingdom
/
was
made
too
for
the
discord
/
that
god
suffryd
to
be
among
them selfes
for
the
idolatrie
of
kyng
Solomon
3.
Re.
11.
where
as
ye
haue
Turrian
example
that
no
commune
wealthe
/
can
indure
where
as
the
preceptes
of
the
fyrst
table
be
neglectyd
.
Allmyeghty
God
therfore
/
after
that
he
hathe
tawght
the
people
/
what
is
to
be
don
towardes
him
in
the
fyrst
table
:
he
shewythe
in
the
Second
table
/
what
we
shuld
do
one
/
to
the
other
of
vs
.
that
peace
/
and
concord
myght
be
amonges
vs
.
Whiche
cannot
be
/
where
as
one
knoythe
not
/
what
reuerence
/
and
honor
shuld
be
don
to
the
other
.
for
where
as
all
men
wil
be
lyke
/
there
is
nether
wealthe
/
ner
vertew
:
but
contencyon
/
and
hatred
/
whiche
is
the
mater
/
and
ground
/
of
all
calamites
/
and
myscheffe
.
The
law
of
God
therfore
/
in
the
fyrst
front
of
this
Second
table
/
doothe
apoynt
/
and
institute
a
certayne
Imperie
/
and
dominion
/
to
be
had
among
his
people
that
one
person
might
be
knowen
from
the
other
.
Conmaundithe
obedience
vnto
the
superoure
powres
/
Sayng
/
Magnifie
or
reuerence
thy
father
/
and
mother
.
if
this
order
be
kept
/
there
is
a
reward
apoyntid
for
the
obseruation
therof
/
as
the
text
saythe
.
thow
shall
lyue
long
vpon
the
erthe
.
after
that
people
of
a
commune
wealthe
/
know
/
eche
of
them
there
dewtes
:
it
is
necessarie
/
there
folow
a
law
to
mayntaine
them
in
peace
/
and
vnite
.
therfore
folowithe
it
/
in
the
table
.
Thow
shalt
not
kylle
/
whiche
precept
is
/
amunicion
/
and
defence
of
the
peace
.
How beit
because
there
folowithe
alteracyon
/
and
change
in
euery
commune
wealthe
/
by
reason
of
deathe
/
and
the
persones
present
cannot
liue
for
euer
:
the
law
maker
for
the
commune
wealthe
/
must
prouide
/
how
the
places
of
those
that
die
/
may
be
agayne
furnishid
/
that
withe
the
departure
/
of
one
/
may
folow
the
successe
of
an
other
.
wherfore
god
puttithe
the
syxt
canon
/
that
defendithe
mariage
wherby
is
preseruid
this
commune
wealthe
and
as
godly
continewid
as
it
beganne
.
the
whiche
law
is
not
only
necessary
for
the
preseruation
of
the
commune
wealthe
to
cum
:
but
also
to
preserue
the
state
present
/
in
peace
/
and
tranquillite
.
for
neuer
was
there
greater
occasion
of
discord
/
and
bate
/
betwene
commune
wealthe
/
and
come
wealthe
/
prince
/
and
prince
/
priuate
persones
/
and
priuate
persones
:
them
for
th
abuse
and
violating
of
mariage
/
and
committing
fornication
/
withe
souche
like
vices
as
it
is
to
be
sene
by
Dina
/
Gen.
34.
by
Thamar
2.
Reg.
13.
by
the
pristes
wief
abusyd
of
the
Reniamites
Iudicum
.
9.20
.
rede
the
place
.
for
the
rapt
of
Helena
Troie
perishid
.
for
the
oppressing
of
Lucrece
at
Rome
and
other
.
Then
as
there
be
lawes
to
preserue
the
persones
thelfe
of
the
commune
wealthe
so
must
there
be
lawes
to
preserue
souche
goddes
as
appertayne
vnto
the
membres
of
the
commune
wealthe
.
that
one
do
no
wronges
vnto
the
other
but
euery
man
be
content
withe
his
awne
condicion
and
propre
goddes
and
nor
to
vsurpe
auctorite
ouer
his
neigbowrs
.
thefore
the
Eight
law
is
conserning
the
defence
of
propre
and
priuate
Godes
.
Thow
shalt
do
no
theffte
.
How
be
it
/
seyng
we
ar
fraile
and
so
i
le
that
many
tymes
/
we
transgtesse
/
somme
/
or
all
these
lawes
that
preseruithe
the
commune
wealthe
it
is
necessary
to
fynd
and
prepare
some
remedie
to
haue
the
transgressour
punishid
and
the
person
that
is
hurt
and
offendid
restorid
vnto
his
right
.
therfore
is
there
this
clause
and
rule
in
the
law
.
Thow
shalt
yeue
no
false
testimony
against
thy
neighboure
:
whiche
is
the
Ninthe
commaundement
.
and
bidithe
as
well
the
superiour
powres
to
se
equyte
and
iustice
withe
out
respect
of
persones
as
the
cause
requirithe
obseruyd
/
as
souche
shall
be
testimonies
in
a
dutfull
mater
to
say
as
they
know
trewlie
.
And
likewyce
that
in
bying
and
sellyng
and
in
all
other
contractes
men
vse
no
fraude
to
gote
there
godes
.
these
lawes
now
I
will
opī
in
order
as
they
standithe
plainely
and
simple
as
I
can
:
to
the
vnderstonding
of
the
text
.
as
for
the
thenthe
law
I
will
speake
of
seuerally
.
these
be
the
fontayns
and
originall
of
all
politicke
lawes
.
The
fyrst
law
that
stablishithe
the
auctorite
of
the
superiour
powres
begnīithe
withe
the
name
of
the
father
and
mother
.
for
after
and
next
vnto
god
we
awe
moost
reuerence
vnto
them
/
of
whom
we
haue
receauid
this
naturall
liefe
by
the
helpe
of
God
/
and
they
likewice
hathe
susteinid
the
paines
of
our
education
and
bringing
vpp
.
them
vnder
the
name
of
the
parentes
is
concludid
all
other
persones
to
whom
we
awe
oure
obedience
and
loue
.
As
the
countrey
were
we
were
born
or
were
we
haue
oure
liuing
that
we
be
trew
and
faithfull
vnto
it
Garnyshe
it
what
we
may
and
inryche
it
withe
all
godlie
knolege
/
artes
and
other
commodites
.
not
to
hurt
it
but
to
die
for
it
as
iustice
shall
require
.
Then
the
Prince
/
or
magistrat
that
hathe
the
defence
of
the
countre
and
the
people
of
the
same
committid
unto
his
charge
.
Tutors
apointid
for
vthe
/
souche
as
teachithe
ony
cranffte
or
handi
meanes
to
liue
by
.
The
doctors
and
teachers
in
the
ministerie
of
the
churche
whom
the
scripture
callithe
the
father
of
the
people
/
1.
Co.
4.
Then
souche
as
be
by
nature
and
parentaige
our
kind●
folke
.
also
all
that
be
oure
elders
vnto
whom
we
awe
obedience
.
These
be
the
persons
that
be
vnderstand
by
the
father
and
the
mother
.
The
text
saithe
that
I
shuld
honor
them
.
the
whiche
word
in
the
Ebrew
hathe
a
greater
energie
and
strenghe
than
one
word
in
latyne
or
Englishe
can
expresse
(
Cabad
)
signifythe
to
set
mouche
by
/
to
haue
in
estimation
/
to
preferre
and
extoll
:
and
requirithe
these
affections
in
the
hart
/
and
not
only
externall
reuerence
as
be
fere
wordes
/
outworde
gestures
without
the
loue
of
the
hart
.
To
obey
them
in
all
thinges
honest
agreyng
withe
the
law
of
God
.
not
contemne
them
/
neglect
them
/
hate
them
/
or
be
vnkynd
to
them
.
To
helpe
them
as
we
be
able
if
necessite
requyre
.
To
put
oure
liues
for
them
and
to
pay
them
there
dew
.
Ro.
13.
and
that
without
murmur
and
grugge
.
For
all
those
that
I
haue
rehersid
be
as
oure
fathers
/
and
at
is
were
a
second
God
apointid
for
vs
vpon
the
erthe
.
Therfor
se
if
thow
will
haue
a
very
trew
ymayge
to
expresse
god
omnipotent
thi
sole
god
and
maker
/
vnto
thy
reason
and
externall
senses
:
set
those
superiour
poures
before
thinne
Iye
/
whyche
hathe
or
do
the
trauell
for
thy
wealthe
and
commodite
.
thy
father
and
mother
as
is
before
sayde
.
The
prince
and
King
how
to
kepe
the
in
thy
nawne
countre
in
wealthe
and
felicite
/
that
thow
be
not
made
prisoner
nor
bound
man
to
astrainge
nation
/
thy
contraries
/
and
thy
mortall
Ennimyes
.
The
land
it selfe
bryngythe
the
frute
and
all
thinges
necessarie
for
thy
lief
the
whyche
thy
fathers
wan
withe
there
bludd
/
and
maynteinid
withe
there
bodie
and
goddes
.
Thy
preacher
tellythe
the
will
of
God
and
all
his
studie
is
to
bring
the
to
eternall
felicite
vnto
those
tho
awist
of
dewty
a
filiall
reuerence
and
honor
.
To
thy
father
Exo.
20.
Deu.
5.
Prouer.
10.
Ephe.
6.
Eccl.
3.
To
thy
Prynce
and
lawfull
Magistrate
/
Ios.
1.
Rom.
13.
Ephe.
6.
Tit.
3.
Heb.
13.1
.
Pet.
2
To
thy
Eldres
/
Leuit.
19.1
.
Timo.
5.
The
whiche
was
obseruid
also
amang
the
gentilles
as
iuuenal
the
Poete
saithe
thowght
it
that
afaut
worthy
deathe
if
the
yonger
honorid
not
the
elder
.
As
for
the
defence
of
the
countrey
it
was
and
is
of
all
natutall
men
that
there
nedithe
/
nor
testimonij
nor
Example
Moses
/
Deu.
20.
The
prophanè
wryters
as
Horace
thus
:
Dulce
&
decorum
pro
patria
mori
.
That
is
to
say
.
it
is
swete
/
and
decent
to
die
for
the
contrey
.
The
Lacedemon
that
were
slayne
in
Termin
.
had
this
Epitaphe
one
there
graues
.
Hospes
dic
Sparte
nos
te
hic
uidisse
iacentes
,
Dum
patrie
sanctis
legibus
obsequimur
.
Thow
stranger
say
that
thow
sawyst
vs
hyreded
whiles
we
obeid
the
holie
lawes
of
oure
countrey
.
as
for
our
honor
and
reuerence
to
souche
as
teache
vs
the
word
of
God
it
is
shewyd
/
and
also
the
Examples
of
the
corynthions
and
life
wyce
of
the
Galathiens
that
were
so
prompt
to
obey
Paule
before
they
were
seducyd
that
they
would
haue
pluckyd
out
there
awne
Iyes
to
haue
donne
Paule
honor
Galat.
Valerius
Maximus
libro
2.
capit.
1.
How
in
Rome
the
elders
were
allwaies
taken
as
fathers
of
the
yonger
and
that
no
vthe
shuld
sit
at
ony
fest
/
till
there
elders
had
place
.
they
shold
be
the
last
that
sate
and
the
fyrst
that
rise
from
the
table
.
Euery
man
shuld
reuerence
and
honor
these
superiour
powres
not
for
fere
/
but
for
loue
and
consyder
that
God
begynnythe
not
this
second
table
withe
the
dominion
and
imperye
of
the
father
in
vayne
or
withe
out
cause
.
But
menithe
that
we
shuld
none
othere
wyce
loue
the
superiore
powres
of
the
erthe
and
be
affeccionatyd
vnto
them
then
vnto
oure
naturall
parentes
and
obey
them
in
all
thinges
that
is
consonant
or
not
agaynst
the
lawe
of
god
like
wyce
the
superiour
poures
shuld
be
none
other
wyce
affection
with
loue
towardes
there
subiectes
then
the
father
is
against
the
sonne
.
Consider
the
worke
and
ordinance
of
God
in
this
superiorite
and
dominion
that
preseruithe
the
godd
/
punishithe
the
ile
/
auaūsithe
vertew
/
and
oppressithe
vice
/
to
the
preseruation
and
wealthe
of
the.
Republick
.
Thyne
office
is
to
consider
in
what
place
the
superior
is
set
/
and
how
the
deuill
trauelythe
withe
out
ceassing
to
troble
the
tranquillite
/
peace
/
and
godd
order
of
euery
commune
wralthe
/
by
sedicion
/
traison
warre
and
lasciuous
/
and
dissolute
maner
of
liuing
.
farther
he
laborythe
cōtinewlye
to
subuert
the
prince
and
gouerner
therof
/
to
bring
him
from
vertew
to
vice
.
that
they
may
boothe
withe
vngodly
lawes
/
and
i
le
example
peruerte
the
people
/
and
bring
them
from
God
.
As
thow
mayst
se
by
Dauid
and
Saul
too
verteewes
and
godly
kinges
at
the
beginning
of
there
raigne
.
Saul
he
vtterly
loost
in
this
worold
/
and
in
the
worold
to
●um
.
He
so
intricatid
and
wrappid
Dauid
in
the
snares
of
sinne
.
that
scarse
could
he
fend
his
coloure
/
and
returne
to
grace
.
Marke
how
he
did
dare
and
blynd
Salomon
the
wysist
that
euer
raygnyd
and
browght
him
to
idolatrie
.
Remember
that
they
that
Rule
be
men
and
hathe
like
wice
there
infirmites
and
withe
out
a
singuler
grace
can
not
gouern
well
.
as
Salomon
saythe
:
ut
oculus
uideat
,
&
auris
audiat
,
Deus
facit
utrumque
,
that
is
to
say
/
that
the
Iye
se
/
and
the
Ere
hyre
/
God
yenithe
boothe
.
the
meaning
of
the
wiche
text
is
.
that
if
the
Magistrat
haue
good
counsell
and
se
what
is
best
for
the
commune
wealthe
/
and
the
people
obey
it
/
it
be
the
workes
of
god
.
no
humane
sapience
/
diligence
/
and
industrie
is
sufficient
for
this
vocation
therfore
Paule
saithe
2.
Cor.
3.
oure
abilite
and
sufficiencie
is
of
god
.
when
we
haue
considerid
the
malice
of
the
deuill
against
souche
as
rule
in
the
worold
and
likewice
the
rulers
propre
infirmites
then
let
vs
consider
likewice
oure
awne
sinnes
/
and
nawghtie
liffe
for
the
punishment
where
of
God
yeuithe
many
times
cruell
/
and
vngodly
gouerners
:
Iob.
35.
as
he
yenithe
good
/
wise
/
and
louing
princis
/
to
souche
as
fere
his
name
/
2.
Para.
9.
if
they
happen
to
fall
from
god
and
folow
vice
/
it
is
not
thy
dewty
straight
way
to
cālūniat
/
speake
/
moue
sedicion
/
cast
of
obedience
/
loue
/
and
fere
that
thow
a
wist
vnto
them
but
prai
for
them
:
studie
what
thow
canst
to
call
them
againe
to
god
/
be
prone
to
for
gote
and
remitt
th
offence
/
remember
Sau.
and
Sal.
that
fell
and
yet
returnid
dissemble
at
souche
fantes
as
be
curable
lest
the
publicke
peace
be
troblid
.
remember
thowghe
he
be
nawght
that
rulithe
the
place
and
office
that
he
is
in
/
is
the
order
and
worke
of
God
/
so
if
thow
put
difference
betwene
the
office
it
selfe
whiche
is
good
/
and
the
offycer
that
is
ille
/
it
shall
kepe
the
in
afere
that
thow
reuerence
a
godd
and
godlye
gouernaunce
in
a
nyle
gouerner
.
As
Paule
louyd
the
polycie
and
lawes
of
Rome
and
neuer
tawght
sedicion
/
thowghe
he
hatyd
Caligula
/
and
Nero
th
emperours
that
ocopied
the
imperye
and
dominion
.
Beware
therfore
of
contumacie
and
disobedience
agaynst
the
superiour
powres
obey
them
in
all
thynges
where
they
commaund
the
nothing
agaynst
Godes
lawes
.
so
commaundithe
Paule
Ephe.
6.
for
they
ar
apointid
vnto
that
place
of
gouernaunce
to
be
Godes
Vycars
/
to
execuet
his
lawe
/
his
will
/
his
pleasure
/
to
bring
men
to
god
/
and
not
to
carimen
from
god
/
for
in
case
they
instigat
there
subiectes
to
the
transgression
of
godes
lawes
/
we
must
obey
nether
them
nether
there
lawes
/
they
be
not
then
oure
fathers
but
rather
strangers
that
would
drw
vs
from
the
obedience
of
God
whiche
is
oure
very
father
.
It
is
not
decent
that
there
auctorite
shuld
be
aboue
and
Godes
auctorite
vnder
.
for
as
mannes
auctorite
dependithe
of
Godes
/
so
shuld
it
bryng
men
and
lede
men
to
God
.
Where
as
they
commaund
nothing
against
Godes
law
:
thow
hast
hard
before
what
reuerence
thow
owist
vnto
them
.
A
thing
more
vnnaturall
is
there
not
/
then
to
sethe
sonne
dishonor
the
father
/
the
subiect
his
superiour
.
As
we
lern
not
only
by
the
scripture
but
also
by
the
examples
/
of
all
other
bestes
of
the
ertht
/
and
fowles
of
the
ayre
except
a
fewe
.
therfore
the
booke
of
Iob
sendithe
vs
vnto
them
to
lern
wysdom
cap.
12.
So
doothe
Plin.
lib.
8.
cap.
27.
Nat.
hist.
shew
what
wysdome
the
bestes
of
the
erthe
hathe
tawght
man
.
Be
not
as
the
vipere
that
gnawithe
out
the
bely
of
here
damme
.
and
sekithe
here
awne
liefe
/
withe
here
dammes
deathe
.
folow
the
nature
of
the
Cicone
that
in
here
vthe
norishithe
the
old
daies
of
here
parentes
Plin.
lib.
10.
cap.
23.
Nat.
Hist.
thus
thow
art
bound
to
do
.
if
thow
do
it
/
thow
shalt
haue
thy
reward
whiche
is
to
lyue
long
vpon
th
erthe
.
Exod.
20.
Deut.
5.
if
thow
do
it
not
:
be
assuryd
that
God
will
punishe
it
/
thowgh
man
do
not
Deu.
17.
Eyod.
21.
Prouerb
.
15.
Rom.
13.
Rede
the
35.
chapiter
of
Hier.
the
prophet
.
and
marke
how
God
punyshyd
the
children
of
Israel
for
disobedience
/
and
rewardyd
the
Rechabites
for
obedience
of
there
fathers
will
.
Now
it
is
necessarie
to
know
the
superiours
deutye
/
fyrst
the
fathers
to
the
sonne
/
then
of
others
that
bare
rule
in
the
worold
.
The
fathers
offyce
is
to
teache
and
bryng
vppe
there
chyldren
in
the
knolege
and
discipline
of
God
to
know
him
aright
/
and
kepe
them
from
wantenis
and
vngodlie
liefe
.
Ephe.
6.
Deut.
6.
Exod.
21.
not
to
prouoke
them
to
ire
/
but
gentle
wynne
them
to
vertew
and
loue
with
out
seuerite
and
rigure
if
fere
meanes
can
awaile
.
If
not
to
/
vse
rod
and
the
punyshement
as
he
sey
the
cause
requyre
and
not
to
be
remisse
/
and
negligent
incorrectyng
his
chyldes
faut
/
nother
to
wynk
at
his
i
le
doynges
Prouerb
.
13.
23.10
.
Eccle.
30.
rede
the
place
.
but
alas
how
can
this
be
donne
/
where
as
the
Parentes
themselfes
/
can
scarse
repet
by
hart
the
Articles
of
the
faythe
/
the
pater
noster
/
and
ten
commaundementes
.
How
can
those
miserable
persones
/
teache
there
children
the
meaning
of
there
beliffe
/
the
vertew
of
prayer
/
the
danger
of
synne
/
or
right
vse
of
the
sacramentes
.
This
the
worold
o
withe
/
vnto
the
Holie
churge
/
that
is
extollid
in
to
the
higher
heauens
/
that
hathe
robbyd
people
not
only
of
the
scripture
in
a
knowen
tong
but
also
preferrid
vnto
the
cure
of
solles
/
souche
as
syng
solle
/
fa
/
and
can
do
nothyng
lesse
/
then
the
thing
that
apertainithe
to
there
offyce
.
Now
what
the
Prynce
/
and
Magistrate
shuld
be
:
what
there
offyce
is
towardes
there
subiectes
/
what
is
there
reward
if
they
gouerne
well
:
and
what
there
payne
if
they
do
the
contrarie
/
it
shall
apere
by
the
scrypture
.
What
the
kyng
shuld
be
it
/
is
wroten
/
Deut.
17.
and
like
wyce
what
thinges
the
shuld
do
/
or
not
do
.
if
thow
wilt
saythe
God
vnto
the
Israelites
haue
a
kyng
/
thow
shalt
take
him
that
I-chose
in
the
myddes
of
thy
boothers
(
vnderstand
that
now
all
kynges
/
be
they
good
/
or
bad
or
put
in
there
auctorite
by
god
)
thow
canste
make
no
stranger
kyng
ouer
the.
in
these
wordes
is
declaryd
/
that
who
so
euer
will
gouern
a
commune
wealth
aright
/
must
loue
it
/
and
the
membres
therof
/
as
the
father
his
chyldren
.
As
Xenophon
saythe
/
a
godd
prince
/
differithe
nothing
/
from
a
good
father
.
Arist.
lib.
Politicorum
5.
ca.
9.
shewithe
many
condicions
that
ar
necessarilie
requirid
in
him
/
that
shuld
be
preferryd
to
the
gouernaunce
of
a
commune
wealthe
.
The
fyrst
is
/
that
he
loue
it
/
and
the
state
therof
.
Thus
requiryd
like
wyce
Chryst
in
peter
/
when
he
commendyd
the
people
vnto
his
charge
.
Sayng
peter
louyst
thowme
:
yea
lord
sayd
he
/
and
that
thow
knowest
.
then
Peter
fede
my
shepe
Io.
21.
He
shall
not
profet
in
the
regiment
of
the
Ciuile
wealthe
/
nor
ecclesiasticall
/
without
a
singuler
loue
vnto
the
preseruation
therof
.
The
Kyng
there
/
is
for
hyddyn
to
multiplie
horses
/
and
to
cary
the
people
agayne
/
into
Egypt
:
not
that
the
king
shuld
haue
no
horses
/
or
permit
none
of
his
subiectes
/
if
occasion
requirid
/
to
trauell
into
Aegipt
/
but
that
he
shuld
not
glorie
in
his
owne
strenghe
/
and
cause
the
people
to
trust
in
the
might
/
and
poure
of
the
fleshe
/
as
thowghe
by
man
/
there
commune
wealthe
might
be
preseruyd
/
or
there
Ennimies
/
so
euer
con
in
tyme
of
warre
/
as
Pharo
/
and
the
Aegyptians
dyd
.
farther
it
is
for
bydden
the
kyng
/
to
haue
manie
wiefes
.
And
the
cause
is
/
lest
they
shuld
withe
drawe
his
hart
from
god
.
Nether
shuld
the
kyng
/
multiplie
for
himselfe
/
great
abundaunce
of
gold
/
and
syluer
▪
But
thus
the
kyng
must
do
/
when
he
raignythe
in
his
kyngdome
.
cause
an
Exampler
of
Deu.
be
wroten
out
/
and
that
booke
shuld
be
with
him
/
and
he
to
rede
therin
all
the
daies
of
his
liefe
and
lerne
to
fere
the
lord
/
his
God
/
and
to
obserue
all
the
preceptes
therof
/
and
lawes
/
to
do
them
.
Ffarther
his
hart
shuld
not
be
lifft
vpp
/
aboue
his
brothers
and
shuld
not
declyne
from
the
preceptes
of
the
booke
/
nether
to
the
lefte
hand
/
nether
to
the
right
/
that
he
may
prolong
his
daies
/
in
his
raygne
/
he
and
his
children
in
the
myddes
of
Israel
Deut.
17.
The
fyrst
cure
and
charge
of
the
magistrat
or
prynce
must
be
/
to
se
there
subiectes
instructyd
in
the
fyrst
table
/
and
the
preceptes
therof
.
Whiche
cannot
be
except
they
appoynt
lernyd
/
and
conuenient
ministres
in
the
churge
/
that
teache
none
other
doctrine
/
then
the
Hole
bible
conteynythe
.
Consernyng
there
offyce
in
Ciuile
gouernaynce
/
it
is
describyd
Psal.
100.
to
lyue
well
him selfe
and
to
obserue
mercy
and
iustyce
.
to
punyshe
vyce
/
and
to
extoll
vertew
.
rede
that
psalme
.
there
shalt
thow
se
a
prynces
office
/
his
liefe
/
and
familie
describyd
.
How
he
shuld
lyue
after
the
word
of
God
/
gouerne
his
people
there
by
/
what
seruantes
he
shuld
haue
in
his
curt
/
and
what
persones
shuld
be
banyskyd
out
the
curt
.
to
vse
the
industrie
of
souche
as
be
good
/
in
publick
/
and
priuat
busynes
/
as
it
is
in
the
6.
verse
.
it
may
happen
Aprynce
to
haue
ile
seruantes
/
extorsiners
/
pollers
/
pyllers
/
oppressors
of
the
pore
/
nor
commodious
for
his
maiesti
/
nor
for
the
people
of
his
realme
.
Souche
as
lyue
in
illenys
/
blaspheme
God
/
and
can
do
none
other
thyng
then
deuoure
/
the
bred
of
the
pore
.
those
Dauid
saythe
in
the
Eight
verse
/
he
will
banisheout
of
his
court
.
In
the
nynthe
/
and
last
verse
/
he
saythe
/
he
will
not
only
ryd
his
court
/
of
souche
ile
persones
/
but
also
dayly
yeue
diligence
/
to
purge
/
and
clence
all
his
realme
of
souche
ile
doers
.
The
princes
that
hathe
this
studie
to
mayntayne
the
glorie
of
God
/
and
to
preserue
iustyce
/
and
equite
/
if
by
infirmites
they
fall
sontymes
:
must
be
born
withe
all
/
and
there
faultes
otherehidd
/
or
helid
▪
As
it
is
to
be
sene
in
Solomon
/
and
Dauid
.
if
there
offence
be
hurfull
/
and
slaunderous
to
the
word
of
god
/
and
pernicious
to
the
commune
wealthe
/
the
preacher
of
Godes
word
/
must
not
dissemble
to
correct
it
/
by
the
word
of
God
/
playnly
without
coloure
/
or
circumloquncion
as
Nathan
dyd
Dauid
/
Elias
Achab.
Iohn
Herod
.
Ffor
that
/
that
is
spoke
to
all
men
/
is
as
thowghe
it
werke
spoken
/
to
noman
.
so
doothe
paule
teache
.
The
princes
ar
callyd
reges
/
a
regem
do
/
that
is
to
say
.
They
ar
callyd
kynges
whiche
name
commythe
of
a
verbe
that
signifiethe
to
gouern
/
they
must
led
the
people
/
and
them selfes
by
the
law
/
and
not
agaynst
the
law
.
to
be
mynisters
of
the
lawe
/
and
not
masters
of
ouer
the
law
.
Cato
saythe
well
therin
.
obey
the
law
/
that
thow
madist
thy selfe
.
it
shuld
not
offend
the
Magistrates
to
be
reprehindyd
by
the
preacher
of
the
law
of
God
/
but
rather
take
it
in
good
part
/
and
thank
God
that
he
hathe
one
/
to
admonyshe
him
of
i
le
in
tyme
.
Remembryng
the
wordes
Eccl.
10.
cap.
Rex
hodie
,
&
cras
morietur
.
that
is
to
say
.
to
day
a
kyng
/
and
to
morow
shall
dye
.
All
the
estates
of
the
worold
in
there
honor
/
shuld
remember
the
wordes
wroten
/
Gene.
2.
Formauit
Dominus
deus
hominem
,
lutum
de
terra
.
that
is
to
say
.
the
lord
God
made
man
/
clay
of
the
erthe
.
Whiche
wordes
shuld
admonishe
all
men
of
there
condicion
and
originall
.
Quid
igitur
superbis
cinis
&
lutum
,
Eccl.
10.
that
is
to
say
/
why
art
thow
prode
/
aisshis
/
and
clay
.
thus
shuld
all
other
remembre
that
boste
so
there
nobilite
/
and
thyncke
there
be
no
men
but
they
.
In
tyme
past
/
men
were
accomptyd
noble
for
vertew
/
and
iustyce
.
souche
as
had
donne
somme
noble
act
/
ether
in
peace
/
ingouernyng
the
commune
wealthe
/
or
in
warre
/
for
the
defence
of
the
his
countrey
/
and
the
heddes
therof
.
They
were
born
no
gentile
men
/
but
made
gentle
men
/
for
there
noble
/
and
vertews
actes
.
The
nobilite
now
adaies
is
degenerat
.
it
applyythe
no
studie
to
folow
the
wysdome
/
lernyng
/
and
vertews
of
there
predecessours
/
but
thynkythe
it
Inawghe
to
haue
the
name
/
without
effect
.
There
wysdome
/
and
lernyng
on
s
rulyd
other
:
now
they
contemne
lernyng
/
and
scarse
can
vnder
stand
alernyd
man
/
when
ye
talkyth
of
wysdomme
/
and
lernyng
.
Traianus
the
Emperour
sayd
vnto
the
capitayne
of
his
Horse
men
/
when
he
gaue
hym
a
swerd
/
vse
this
swerd
for
me
/
if
I
commaund
the
thynges
:
that
be
right
if
not
/
vse
it
agaynst
me
.
There
shuld
no
uyce
be
excusyd
/
nether
defendyd
vnder
the
pretence
/
and
cloke
of
Godes
workes
/
nether
for
the
dignite
of
ony
place
/
manifest
iniuries
/
and
wykednys
permittyd
to
raigne
:
but
the
word
of
God
/
shuld
allwayes
without
respect
of
persones
/
stand
in
his
full
strengh
/
and
poure
.
whose
〈◊〉
offyce
is
/
to
teache
the
ignoraunt
/
rebuke
the
transgressours
/
chastine
the
intractable
/
and
to
institute
man
in
all
kynd
of
vertew
2.
Tim.
3.
They
shuld
remembre
/
that
kyngdomes
be
alteryd
/
and
changyd
by
cause
of
synne
Iob.
and
that
God
remouyd
likewyce
princes
from
there
dignites
/
by
reason
of
synne
/
as
it
is
to
be
seene
by
Saul
the
fyrst
kyng
among
chrystiane
people
/
1.
Reg.
cap.
16.
all
kynges
and
commune
weal
this
of
chrystiante
/
were
institutyd
spetially
/
to
preserue
the
ministerie
of
the
churche
/
and
the
estimation
of
godes
word
/
that
people
might
know
/
and
lyue
accordyng
to
it
/
and
as
it
teachithe
to
declyne
all
iniust
wartes
/
and
battelles
/
to
defend
them selfes
/
there
realmes
/
and
all
other
/
that
be
persequutyd
for
iustyce
/
as
Abraham
did
his
Neghbours
/
and
Loth
/
is
neuew
/
Gen.
14.
to
promote
peace
/
and
make
concord
/
that
they
may
be
/
the
chylder
of
God
Mat.
5.
No
christiane
man
will
take
me
hyre
as
thowghe
I
extenuatyd
the
Pryncely
honor
of
kynges
/
and
other
Magistrates
/
commendyd
vnto
vs
by
god
:
Whom
I
honor
/
reuerence
/
loue
/
and
know
by
the
scripture
what
I
awe
vnto
them
.
to
say
/
boothe
goddes
/
and
liefe
Rom.
13.
Eph.
6.
farther
what
mannes
lawes
gyuythe
Cod.
lib.
11.
Tit.
74.75
.
I
would
all
men
shuld
obserue
.
The
subiectes
of
euerye
Ciuile
wealthe
/
must
bare
the
charges
/
and
burdon
that
is
necessarie
for
the
preseruation
therof
.
and
must
not
refuse
to
pay
tribute
/
vnto
the
superiour
powres
/
vnder
the
pretence
of
a
chrystiane
libertie
/
but
pay
it
with
out
grugge
what
so
euer
lawfully
/
and
of
dewtie
/
is
demaundyd
.
Remembring
/
the
liberty
that
Christ
hathe
yeuen
vs
/
is
deliuerance
from
synne
/
from
deathe
eternall
/
the
Horror
of
hell
/
and
to
restore
vs
to
euerlasting
liffe
/
and
not
to
deliuer
vs
from
the
obedience
of
princes
/
in
souche
ciuile
cases
/
Mat.
22.
Lu.
20.
Ro.
13.
geue
them
thyng
to
Cesar
/
that
is
dew
to
Cesar
.
and
to
god
the
thing
dew
to
God
.
Christ
puttithe
difference
betwene
those
to
great
lordes
God
/
and
the
ciuile
Magistrat
/
that
people
shuld
beware
/
the
yeue
not
the
thing
that
is
dew
to
on
/
vnto
the
other
.
But
this
order
is
changyd
for
where
God
commaundithe
to
yeue
tribute
/
and
other
exactions
/
helpes
/
or
subsides
vnto
Cesar
:
the
people
ar
made
so
blynd
by
the
falshed
of
Antechristes
ministres
/
that
they
will
rather
gyue
a
gold
crowne
/
to
the
bylding
of
an
Abbay
/
fundation
/
of
a
chantre
/
or
for
a
Masse
of
Requiem
/
then
one
syluer
peny
for
the
defence
of
there
commune
wealthe
.
and
the
thyng
that
is
dew
to
God
/
they
gyue
vnto
Cesar
/
or
the
Ciuile
Magistrat
/
to
say
/
there
beliue
/
and
knolege
of
god
.
this
is
only
dew
vnto
God
/
and
his
word
/
and
not
to
Kyng
/
nor
Rayser
/
or
ony
other
Magistrat
.
Thus
is
to
change
Godes
institution
.
we
se
daily
/
how
the
Princes
of
the
worold
persecute
the
gospelle
and
the
gospellike
vse
of
the
sacramentes
.
we
peruert
therfore
Godes
lawe
:
whiche
commandithe
to
yeue
tribute
to
Prynces
of
the
commune
wealthe
for
the
preseruation
therof
/
and
in
matres
of
religion
/
to
yeue
our
selfes
booth
body
/
and
solle
/
vnto
God
and
lern
not
only
by
the
scripture
to
loue
the
superiour
poures
/
Godes
ordinaunce
/
but
also
consider
other
examples
/
where
as
he
shall
se
obedience
/
and
loue
of
the
subiectes
to
there
prince
:
to
be
the
strenghe
of
there
realme
.
Scipio
was
demaundyd
when
he
cam
in
warfare
/
into
Affrica
/
how
he
durst
to
entre
so
strong
/
and
mighti
a
realme
.
He
sayd
/
the
obedience
of
his
soulders
.
for
they
were
so
obedient
/
that
if
he
bade
ony
of
them
/
fall
from
the
toppe
of
a
stiple
into
the
water
/
they
would
not
haue
disobeyd
him
.
Se
the
order
/
and
concord
amonges
the
bestes
in
the
Ayre
/
as
long
as
there
Kyng
liuythe
Among
the
cranes
/
Plinius
libro
10.
capit.
23.
Natur.
Hist.
and
the
litle
Beee
/
Virgilius
Georgicorum
4.
lib.
Now
if
they
gouerne
not
the
people
well
/
whiche
be
there
brothers
/
they
may
rede
there
awne
damnation
Ecclesiastes
9.10
.
Ezechiel
.
19.
Hierem.
39.42
.
and
likewyce
the
yre
of
God
/
that
they
harke
nyd
not
/
to
the
voyce
of
the
preacher
/
Deut.
17.
It
is
therefore
the
office
of
euery
Magistrate
/
to
lern
how
to
rainge
ouer
the
people
by
the
law
of
God
.
and
to
desyre
wysdome
of
him
/
to
know
and
folow
the
thynges
/
that
appertayne
to
the
ministration
of
the
commune
wealthe
.
for
of
hym
alone
commithe
all
wysdom
/
lac.
1.
Psalm.
127.
Thus
knew
the
godly
rules
/
and
were
fortunate
in
there
gouernaunce
/
2.
Re.
6.7.3
.
Re.
3.
if
the
Magistrat
would
rede
euery
morning
/
before
he
intreat
ony
mater
for
the
commune
wealthe
/
the
101.
Psalme
it
shuld
lede
him
to
a
singuler
wysdom
/
and
meruelous
dexterite
in
iudgment
.
The
people
shuld
dalie
praie
for
there
Magistrates
.
for
of
them
dependithe
the
peace
and
tranquillite
of
the
commune
wealthe
/
1.
Tim.
2.
Psal.
20.21
.
it
is
a
great
iniquite
for
people
to
neglect
there
office
herin
.
There
be
propre
Psalmes
wrote
by
the
Prophet
Dauid
/
that
appartayne
unto
this
purpose
.
At
the
creation
/
coronation
/
or
inauguration
of
the
magistrat
:
Psa.
10●
.
where
the
people
made
supplicātion
/
at
the
coronation
of
Kyng
Salo.
1.
Par.
28.29
.
for
a
prosperous
gouernaunce
of
the
commune
wealthe
.
when
te
Magistrat
shall
take
ony
batell
/
or
war
in
hand
/
Psal.
20.
when
god
yeuithe
victory
●●
.
and
so
for
all
other
necessaries
tha
they
may
defend
the
orphalinges
/
and
poure
wydous
with
all
other
oppressid
wrūgfully
.
for
the
palace
of
a
prynce
/
or
Magistrat
/
shuld
be
the
refuge
/
and
Sanctuarie
of
the
poure
/
where
as
they
might
offer
boldly
/
as
before
God
/
there
greues
/
and
oppressions
so
it
aperithe
in
the
prayer
of
the
people
/
for
kyng
Salomon
/
Psal.
101.
Saing
:
Da
Deus
Regi
iudicia
tua
.
that
is
to
say
:
Gyue
o
God
/
thy
iudgmentes
;
vnto
the
Kyng
.
For
no
Magistrat
can
gouern
/
withe
out
some
forme
of
iudgment
/
and
certaine
lawes
.
But
because
all
in
/
dicialles
/
and
decres
/
statutes
/
and
lawes
/
made
be
man
/
doo
the
many
tymes
fayle
/
ether
for
there
awne
propre
imperfection
/
ether
by
the
persiall
/
and
corrupt
ministration
of
the
iudge
:
the
people
deserid
God
/
to
gyue
there
Kyng
/
his
iudgmentes
.
whiche
ar
wroten
in
his
lawes
/
and
those
the
magistrat
must
obserue
/
Deu.
1.10
.
and
16
/
as
Moses
did
Exo.
18.
Leuit.
24.
Nu.
15.
Iosua
Ios.
1.
by
the
whiche
wordes
we
know
that
all
godly
lawes
/
shuld
be
askyd
/
and
sowght
out
of
the
scripture
.
The
some
and
conclusion
of
this
5.
precept
/
and
of
all
that
I
haue
spoken
in
it
/
is
:
that
souche
as
the
lord
hathe
appointyd
in
the
Earthe
ouer
vs
to
rule
:
those
we
must
reuerence
/
honor
/
and
obey
/
withe
all
fere
/
and
loue
.
and
that
we
derogat
nothing
of
there
dignite
/
withe
contempt
contumacie
/
or
vnkyndnys
.
for
seyng
god
would
his
ordinance
that
he
hathe
instirutid
/
to
be
inuiolatyd
:
it
is
oure
office
to
obserue
the
degres
/
and
order
of
preeminence
/
as
he
hathe
institutyd
.
Caput
IX
.
The
syxte
Commaundement
.
Thow
shalt
not
kyll
.
I
Sayd
before
/
that
concord
/
and
peace
/
best
preseruid
allwaies
the
commune
wealthe
.
whiche
dependithe
of
the
loue
of
God
and
oure
neighburs
.
Therfore
doothe
gode
immediatly
after
the
institution
of
the
commune
wealthe
and
ciuile
assemblance
of
his
people
/
before
set
in
order
/
and
euery
man
apointyd
to
a
certayne
place
/
and
vocation
/
the
one
to
be
father
/
the
other
the
Sonne
/
the
on
to
be
Master
the
other
seruant
/
the
one
to
be
a
disciple
/
the
other
an
instructor
/
the
one
to
be
the
yonger
and
the
other
the
elder
:
and
eche
of
these
knowithe
by
the
precept
and
commaundement
afore
/
what
his
office
is
/
and
how
he
shuld
liue
in
his
vocation
:
in
this
precept
he
remouythe
th
occation
of
discord
/
and
debat
/
that
might
happen
betwene
the
membres
of
this
commune
wealthe
/
by
reason
of
murder
/
and
mannes
slawghter
.
Therfore
for
byddythe
he
all
iniuries
/
violence
/
forse
/
and
othere
vncheritable
meanes
where
withe
all
we
might
hurt
our
neighbours
bodye
.
And
likewyce
requirythe
that
in
case
we
can
do
ony
thyng
for
the
healpe
of
oure
Neighbour
/
we
diligently
applye
oure
seruice
in
his
vsee
and
to
procure
the
thynges
that
appertayne
vnto
his
tranquilite
/
to
saue
him
from
aduersites
/
and
to
yeue
him
oure
helpyng
hand
when
his
trobles
shall
requyre
Seyng
there
his
nothing
more
dere
to
man
/
then
his
bodie
/
and
liefe
/
as
the
law
of
nature
teachithe
/
God
by
this
law
defendythe
it
agaynst
the
deuyll
and
deuilishe
willfull
hatred
of
man
.
that
somme
tyme
is
so
caryd
awaye
withe
affectiones
of
the
fleshe
/
that
he
honorithe
not
this
precept
/
but
contemnythe
the
ymayge
of
God
in
his
neighbowre
/
hatithe
his
awne
fleshe
and
executythe
abestly
raige
/
and
tyranny
in
his
brothers
body
:
more
like
a
furious
lyon
/
and
mad
dogg
then
a
resonable
creature
.
not
only
to
the
destruction
of
him
that
is
kyllyd
but
to
the
loost
/
and
perdicion
of
his
awne
body
and
solle
for
euer
:
if
he
repent
not
.
God
in
this
commaundement
for
biddithe
not
only
the
murder
donne
wythe
the
hand
but
also
the
murder
of
the
hart
/
and
of
the
tong
:
Matth.
5.1
.
Ioan.
1.
in
the
murder
of
the
hand
is
for
byddyn
all
pryuat
reuenchyng
betwene
pryuate
persones
that
wil
be
iudges
in
there
awne
causes
.
Whyche
begynne
with
blowes
/
then
folowythe
or
hurtyng
of
some
membre
of
the
body
/
or
clene
destruction
of
it
/
at
the
last
murder
of
the
hole
body
.
Somme
kyll
wythe
the
swerd
/
somme
withe
poyson
/
somme
with
inchauntementes
/
somme
Dessemble
as
thowghe
they
playde
/
and
so
in
burdyng
puttythe
him
out
of
the
waye
that
he
hatythe
.
Somme
kyll
not
them selfe
nor
will
not
besene
to
breke
the
peace
but
shut
there
boltes
by
other
men
and
wound
and
kill
him
that
is
an
hundrythe
mile
from
him
.
These
the
lawes
punishe
with
deathe
/
Gen.
9.
Mat.
26.
like
wice
the
lawes
of
men
/
Iust.
lib.
4.
tit.
18.
Souche
as
procure
and
sarche
the
deathe
of
man
priuelie
the
lawe
punishithe
more
cruelli
.
Not
with
the
swerd
/
nether
fyre
/
or
ony
other
so
lemne
maner
of
deathe
/
but
he
shuld
be
inclosyd
in
a
tronke
withe
a
dogg
/
a
cocke
/
a
snake
/
and
a
nape
and
so
be
cast
into
water
/
and
dye
amonges
these
rigures
bestes
.
Those
yet
lesse
offend
/
then
souche
as
conspyre
the
deathe
of
ony
prynce
/
or
gouerner
of
the
commune
wealthe
.
Or
by
treason
intend
the
destruction
of
the
commune
wealthe
or
ony
man
that
gouernythe
therin
.
Those
haue
there
paine
of
deathe
apointyd
/
lege
Iulia.
Inst.
lib.
4.
ti.
18.
Depublicis
iudicijs
.
So
hathe
the
law
respect
of
the
persones
and
will
know
who
is
kyllyd
/
a
priuat
person
/
or
gouerner
/
a
man
/
or
a
woman
:
one
of
his
awne
blud
/
or
a
stranger
/
that
the
paīe
may
be
according
.
In
the
ministration
/
wherof
the
Magistrate
/
or
Prynce
shuld
allwayes
obserue
iustyce
/
as
well
agaynst
one
man
/
as
the
other
withe
out
respect
of
persones
.
Remembryng
that
it
appertaynythe
nothyng
vnto
there
office
/
to
saue
/
or
damne
/
to
yeue
one
a
charter
of
liefe
/
and
put
an
other
that
hathe
don●e
the
like
offence
to
deathe
.
The
Magistrate
is
but
a
minister
of
the
law
/
and
is
bound
for
the
lawes
sake
to
sus●fre
him
to
liue
/
that
transgressithe
not
the
law
/
so
is
he
bound
/
to
put
him
to
deathe
/
that
hathe
offendid
the
law
.
So
God
commaundithe
/
Deut.
19.
that
the
iudge
shall
haue
no
mercy
vpon
the
offender
/
and
shewithe
thre
causes
why
.
The
one
that
he
shuld
take
the
ile
out
of
the
commune
wealthe
.
The
other
is
a
promiss
of
Godes
grace
for
his
so
dyng
.
The
thyrd
is
/
that
other
might
fere
to
do
the
same
we
haue
examples
therof
in
the
Capitan●
that
were
hangyd
against
the
sonne
/
Nu.
25.
and
of
Marie
the
Emperoure
Moses
Syster
that
when
she
was
a
lepre
was
compellyd
to
obey
the
law
as
well
as
the
pouryst
of
the
congregation
/
Num.
21.
It
is
i
le
donne
therfore
of
princes
/
and
Magistrates
to
yeue
charters
/
and
priuelegys
to
saw
souche
/
as
by
the
law
shuld
die
.
And
asbrode
example
for
other
/
that
thinck
when
nede
is
/
I
shal●
haue
frendes
like
wyce
to
begg
my
perdon
.
In
case
it
cannot
be
optaynyd
/
he
that
laborythe
in
the
cause
/
will
scarse
be
contendyd
/
that
his
request
can
take
none
effect
/
the
mater
beyng
of
no
greater
waight
/
then
before
by
other
optaynyd
grace
.
Thus
in
dispensing
of
an
ile
fact
:
is
boothe
God
and
man
offendyd
.
And
the
Prynce
/
or
Magistrat
that
dispēsithe
withe
the
fault
of
an
other
/
makithe
him selfe
culpable
of
the
same
cryme
as
it
is
wroten
.
Prouerb
.
17.
cap.
S●pien
.
6.
Of
the
other
part
/
the
iudges
that
condemne
the
right
/
and
delyuer
the
wrong
/
committ
the
same
horrible
offence
.
and
worthy
by
the
law
to
suffer
the
paine
/
that
is
dew
vnto
him
that
shuld
for
his
offences
dye
.
like
wyce
shuld
souche
as
be
letters
/
or
other
wyce
defice
/
or
procure
the
let
/
or
delay
of
iustyce
in
sauing
or
repryyng
the
offender
/
whiche
is
an
horrible
offence
/
and
dayly
vsyd
the
more
petye
in
euery
assyce
and
sessions
.
The
pretend
a
work
of
cherite
and
good
dede
to
saw
a
man
that
is
worthy
of
deathe
.
but
the
iudge
of
all
equite
/
mercye
/
and
iustyce
/
saythe
they
shuld
not
extend
there
mercye
to
souche
a
person
/
nor
in
souche
a
case
/
but
commaundythe
without
mercy
to
put
them
to
deathe
that
iustyce
condemnythe
.
Men
wil
be
in
an
ile
cause
more
mercyfull
then
the
fountayne
selfe
of
mercy
.
but
where
as
they
shuld
be
mercyfull
in
remitting
a
pryuate
displeasure
/
donne
vnto
them
by
a
pore
man
/
then
will
they
exequte
not
only
iustyce
/
but
also
tyranni
.
So
peruerte
they
/
the
law
of
God
/
and
iudge
i
le
good
.
and
godd
ile
/
and
like
wice
reprehend
the
ordinaunce
of
god
.
God
gaue
certayne
preuilegis
that
who
so
euer
kyllid
agaynst
his
will
might
fle
to
a
saynctuary
to
saw
his
liefe
.
but
he
that
kyllyd
of
malyce
or
of
a
pretencyd
purpose
/
might
be
browght
to
the
Galaus
not
only
out
of
the
sanctuary
/
bu●
from
the
aulter
Deut.
19.
and
this
is
not
only
the
law
of
Moses
but
also
the
law
of
christ
that
saythe
Math.
26.
cap.
he
that
strykythe
withe
the
swerd
/
withe
the
swerd
shale
peryshe
.
when
it
pleasythe
God
souche
a
transgressour
to
be
taken
/
the
iudge
that
iudgithe
and
the
person
that
is
iudgid
shuld
thinke
/
this
is
the
tyme
that
the
commune
wealthe
/
shuld
be
delyuerid
from
an
ile
person
.
and
he
tha●
must
suffer
/
shuld
thynk
this
is
the
tyme
that
God
will
punyshe
me
for
my
synne
/
and
call
me
to
his
mercy
.
The
prince
huld
suffre
the
ordinaunce
of
god
to
take
place
.
for
as
Teren.
saithe
male
docet
facilitas
multa
.
Heautonei
.
that
is
to
say
ouer
mouche
pyte
teachythe
many
thinges
ille
.
the
whiche
vyce
he
teachithe
men
beware
/
of
in
Hecy
.
Etsi
ego
meis
me
omnibus
scio
etiam
ad
prime
obseruantem
,
sed
non
adeo
ut
facilitas
mea
illorum
corrumpat
animos
.
Therfore
he
that
would
purchese
a
charter
/
shuld
rather
com
to
the
prison
to
confort
the
afflictyd
man
and
say
.
this
troble
is
the
preacher
sent
from
God
to
bring
the
to
acknolege
of
thy
synne
/
and
to
call
the
to
penaunce
.
Thow
seyst
how
the
deuill
hathe
preuaylyd
agaynst
the.
Ffolowyng
the
blyndenis
of
thine
affection
thow
gauyst
place
to
the
deuill
that
delytithe
in
the
ile
doinges
of
men
therfore
thow
must
suffre
the
payne
of
the
lawe
.
and
from
hensforthe
thow
shalt
gyue
no
place
more
vnto
hym
.
know
Christ
/
and
belyue
that
in
him
thow
shalt
suffre
no
payne
for
thy
transgression
but
only
the
deathe
of
the
bodye
.
he
shal
now
carye
the
/
from
the
Galowes
into
eternall
loy
as
he
dyd
the
thyffe
in
the
crosse
.
Obey
therefore
the
commaundement
of
God
in
this
publike
ministracion
of
iustyce
for
now
is
thy
tyme
to
die
/
not
that
God
hatythe
the
/
but
of
a
singuler
loue
that
thow
shuldest
hurt
nomore
thy selfe
and
other
.
begg
withe
me
in
chryst
thy
charter
of
God
/
and
his
mercy
shall
yeue
the
eterna●l
lief
which
thow
mayst
boldly
by
the
law
a●cleme
.
And
not
to
put
him
in
a
false
hope
of
mannes
remission
that
can
yeue
no
pardon
at
all
if
they
do
well
.
in
case
a
priuate
person
/
a
man
that
louythe
peace
happen
to
be
op●ressyd
at
ony
tyme
of
those
breakers
of
peace
/
〈◊〉
robbers
by
the
highe
way
syde
or
other
wa●es
/
cannot
defend
his
lief
/
and
body
/
wit●e
out
vsing
resistaynce
/
and
the
oppressoure
will
not
be
content
/
nether
withe
reason
/
nether
withe
fere
wordes
/
nether
the
man
oppressyd
may
in
nowyce
fynd
place
/
to
a
voyde
the
fury
of
this
appressour
indefendyng
his
awne
liefe
/
if
he
kill
his
aduersaries
he
nomore
offendythe
goddes
lawes
/
nether
mannes
lawes
then
thowhe
he
kyllid
awoulfe
/
or
mad
dogg
as
Moses
killyd
the
Aegyption
or
as
the
godlie
magistrate
kyllyth
pryūatlye
the
thyffe
/
or
openly
/
defendithe
him selfe
by
warr
when
he
cannot
mayntayne
/
or
recoure
the
right
of
his
commune
wealthe
other
wyce
.
Then
to
vse
the
extreame
remedye
of
batell
/
he
offendithe
not
.
So
is
it
to
be
iudgyd
of
those
that
will
oppresse
by
vyolence
other
:
that
ether
offend
not
/
ether
be
redye
to
offre
there
causes
to
the
vycars
of
God
/
the
iudges
off
the
erthe
if
they
fynd
there
awne
deathe
/
it
is
to
be
iudgyd
that
it
is
none
other
thyng
/
then
the
iust
iudgment
of
god
that
the
one
shuld
defend
his
liefe
/
and
the
other
perishe
.
A
great
ile
is
it
/
that
those
ile
men
that
dar
not
bryng
there
cause
to
be
iudgyd
before
the
lawfull
Magistrat
ar
permittyd
so
licensiouslie
/
to
troble
the
peaceable
people
/
of
a
realme
with
out
punyshement
.
Whiche
is
against
Godes
lawes
/
and
mannes
lawes
/
and
th
occation
of
great
murder
/
whiche
prouokythe
the
jre
of
God
against
the
Magistrates
for
the
sufferaunce
of
so
great
/
and
i
le
.
I
know
/
how
men
that
gouern
after
Aristotelles
politikes
/
will
excuse
this
ile
.
They
will
say
that
lawes
must
be
made
according
to
the
nature
of
the
people
/
to
whom
they
ar
prescribid
.
But
Godes
lawes
saythe
/
man
must
obey
the
law
/
and
not
the
law
man
.
if
they
be
christians
it
shall
not
be
a
seruitude
/
to
liue
after
the
lawes
of
Christ
/
who
shuld
gouern
cheffelie
boothe
the
superiour
and
the
inferiour
.
And
so
saythe
also
Aristot
.
libr.
5.
Polit.
cap.
9.
Non
est
seruitus
uiuere
ad
formam
reipub
.
sed
salus
.
I
Englyshid
this
the
second
verse
before
:
it
shuld
not
be
difficile
to
remoue
this
ile
:
if
euery
man
that
shall
se
the
peace
broken
in
a
cite
/
had
auctorite
to
sondre
the
personnes
/
and
bynd
the
peace
breakers
to
apeace
/
by
there
wordes
/
and
he
that
brake
his
faythe
/
and
promes
to
him
that
requiryd
it
/
to
lose
his
hed
in
the
name
of
apayne
.
as
it
is
vsyd
in
some
commune
wealthes
.
Murder
is
commyttid
like
wyce
by
hand
/
by
souche
as
ar
euery
mannes
men
for
mony
.
As
these
ronne
agates
/
and
launce
knyghtes
ar
/
that
sell
boothe
bodye
and
soule
to
souche
as
will
hyre
them
.
They
care
not
whether
the
cause
be
wrong
or
right
.
They
shuld
nether
receaue
/
by
the
lawe
of
God
nether
ony
christianeman
yeue
them
ony
thyng
except
the
cause
be
godd
.
if
it
be
:
euery
man
is
bund
to
defend
it
.
If
not
:
noman
.
This
cannot
be
knowen
of
all
men
:
but
if
the
cause
be
nowght
/
God
excusythe
noman
/
but
estimithe
hym
a
murderer
of
his
awne
liefe
/
and
the
Magistrat
that
hyrithe
him
th
occation
therof
.
This
precept
is
not
vnder
stond
onlye
of
externall
murder
/
but
forbiddythe
also
the
murder
of
the
hart
.
which
thowghe
it
deserue
no
punishment
in
the
worold
/
yet
God
accomptythe
is
worthy
of
deathe
/
as
it
is
to
be
sene
/
Gen.
4.
where
as
God
accusyd
Cain
for
the
murder
of
his
hart
/
before
he
layde
handes
on
Abell
/
to
kill
him
.
so
doothe
saynct
.
Io.
1.
Epist.
3.
say
.
he
that
hatythe
his
brother
/
is
a
murderer
.
Then
is
there
the
Murder
of
the
tong
/
worthy
deathe
before
God
/
not
only
of
the
bodye
/
but
also
of
the
soule
.
The
wiche
is
commyttid
by
a
cursyng
slandering
and
a
conuicious
tong
.
of
a
cursyng
tong
/
Christ
speakyth
Math.
5.
he
that
saythe
to
his
brother
Raah
is
gilty
of
councell
.
the
whiche
word
Raah
in
Englishe
signifyythe
ille
/
or
affliction
.
Christ
meanythe
there
/
that
he
only
is
not
a
murderer
that
by
hand
killyd
his
brother
/
but
also
he
that
cursythe
/
or
desyrithe
i
le
to
his
neygbour
.
as
those
do
that
byd
the
pestilence
/
the
feuer
quaterne
/
saynct
Antones
ille
/
or
souche
other
execrations
.
And
shuld
be
punishyd
as
heretikes
/
and
blasphemers
of
God
/
as
ye
may
rede
Leuit.
20.
Gen.
27.
Leuit.
19.
1.
Cor.
5.
1.
Pet.
4.
souche
ile
sayers
hathe
no
part
in
the
kyngdom
of
God
.
He
that
callythe
his
brother
folle
.
that
is
to
say
contemne
him
/
moke
him
/
or
as
men
call
it
now
a
day
lowtyng
of
a
man
/
commyttithe
souche
murder
/
as
is
worthy
hell
fyer
/
and
eternall
damnation
.
The
whiche
vyce
is
reprehendyd
/
Psal.
56.
and
was
so
abhorryd
of
the
gentilles
/
that
many
would
rather
suffer
deathe
/
then
sustayne
the
slaunders
of
a
pestilence
tong
.
The
derision
of
the
simple
how
great
a
synne
it
is
/
and
equiualent
withe
murder
/
we
se
by
the
punyshment
of
Cham
/
who
was
so
cursyd
of
his
father
Noah
/
that
his
posterite
suffryd
for
his
offence
.
Maledictus
Cham
,
seruui
seruorum
erit
fratribus
suis
.
that
is
to
say
.
Cursyd
be
Cham
who
shal
be
vnto
his
brothers
the
seruaunt
of
seruantes
.
Gene.
9.
Samson
was
accomptyd
of
the
Philistians
for
a
folle
but
he
would
rather
dye
then
suffre
that
opprybrye
vnreuenchyd
Iudic.
16.
Dauid
was
lowtyd
of
Michol
Sauls
dowgher
but
she
was
made
therfore
barynne
all
here
liefe
2.
Reg.
6.
How
Dauid
reuengyd
the
contumelie
of
his
Ambassadours
contemnyd
of
the
Ammonites
rede
1.
Reg.
cap.
10.
and
then
thow
shalt
perceaue
that
mocking
is
none
other
but
murder
,
In
the
4.
book
of
the
kynges
cap.
2.
see
how
the
boyes
mockyd
the
preacher
of
Godes
word
/
Elizeus
the
prophete
/
and
how
God
punyshid
the
same
withe
deathe
more
cruell
/
then
the
Magistrat
punyshyte
the
murderer
.
Of
these
places
/
we
se
what
murder
is
/
and
how
many
ways
it
is
committyd
.
The
occasion
therof
/
is
ire
/
enuye
/
hatred
/
disdayne
/
indignation
and
souche
like
.
we
see
also
the
payne
appoyntid
by
Godes
lawes
/
and
mannes
lawes
/
lib.
4.
inst.
Cod.
lib.
9.
But
of
these
places
inferre
not
/
that
it
is
not
lawfull
for
the
Magistrat
to
punyshe
the
ile
doer
by
deathe
/
the
father
to
correct
his
child
/
the
master
hi●
seruant
/
or
the
preachers
the
vyce
of
the
people
these
lawes
appertayne
vnto
all
priuate
persones
/
and
not
vnto
souche
as
God
hathe
yeuen
iurisdiction
ones
other
.
of
the
Magistrates
we
haue
Roman.
13.
which
offend
not
in
punyshing
the
ile
of
the
fathers
correction
Ephe.
6.
Stephane
callyd
the
Iewes
traytors
and
murderes
Act.
7
and
Paul
the
Gallathyens
folles
Gal
●
.
yet
offendyd
nothing
at
all
against
this
law
/
thow
shalt
not
kyll
.
but
seruyd
the
place
of
there
vocations
as
it
was
commaundyd
them
by
God
.
Angre
is
no
synne
/
so
that
the
origynall
therof
/
and
the
end
whether
it
extendithe
/
be
vertews
and
procede
with
cherite
.
Moses
was
angre
and
brake
the
tables
of
God
in
his
zelous
/
and
godlie
passion
.
He
put
the
idolatres
to
deathe
.
but
the
end
was
to
destroy
vyce
/
and
to
maintayne
vertewe
.
So
was
Dauid
/
so
was
Paule
/
so
was
Christ
but
it
sprange
of
a
loue
to
wardes
God
/
and
extendyd
to
a
vertewes
end
the
punyshment
of
vyce
/
and
commendation
of
vertew
.
Caput
X.
The
seuenthe
commaundement
.
Thow
shalt
commet
none
adulterie
.
THat
there
shuld
neuer
faile
succession
/
and
posterite
to
preserue
the
commune
wealthe
that
God
had
ordainyd
for
man
/
as
well
before
his
fall
in
Paradice
/
as
after
in
this
vale
of
miserie
:
he
ordainid
matrimonie
betwene
man
and
woman
.
Whiche
is
the
institucion
and
ordinaunce
of
God
/
aprouid
by
the
law
of
nature
/
the
law
of
Moses
/
and
the
law
of
Man
/
and
the
law
of
the
Gospell
.
Meanyng
/
and
wyllyng
this
ordinaunce
to
be
reuerentlye
obseruyd
of
all
men
hathe
yeuen
this
precept
:
that
noman
shuld
dishonor
/
defile
/
or
contaminat
himselfe
withe
ony
vndecent
/
or
intemperat
kynd
of
liffe
.
This
is
the
end
/
and
purpose
Why
this
law
was
yeuen
.
to
auoyde
a
dissolute
/
commune
/
and
libidinous
liefe
with
other
vnclenlinis
.
To
loue
/
and
kepe
chastite
/
and
purite
of
life
:
whiche
consistithe
/
ether
in
syncere
virginite
/
or
faithfull
matrimonie
/
as
Chrysost.
writite
Homil.
de
inuent
.
cruc
.
Primus
gradus
casti
tatis
est
,
syncera
uirginitas
.
Secundus
,
fidele
matrimonium
.
That
is
to
say
:
The
fyrst
degre
of
chastite
is
/
pure
virginite
.
The
second
/
faithfull
matrimonie
the
same
diuision
of
chastite
/
aprouithe
the
scripture
/
1.
Corin.
7.
where
as
Paule
definithe
/
and
shewithe
/
that
virginite
is
a
chastite
of
the
bodie
/
coniunyd
withe
the
purite
of
the
mynd
.
By
these
wordes
:
Caelebs
cogitat
,
quae
domini
sunt
,
quomodo
sancta
sit
corpore
&
spiritu
.
That
is
to
say
:
she
that
is
vnmaryd
think●the
the
thinges
that
be
of
God
/
how
she
may
be
holie
/
boothe
in
bodie
/
and
in
sprite
.
Of
matrim●nie
/
and
the
purite
therof
:
it
is
wroten
/
Ebr.
13
Honorabile
est
inter
omnes
matrimonium
,
&
cubile
impollutum
.
That
is
to
say
:
Matrimonie
is
honorable
/
among
all
(
nations
)
and
the
bed
impollutid
.
no
man
shuld
continew
in
a
sole
liefe
/
but
souche
as
hathe
no
nede
of
matrimonie
/
folowing
the
word
of
God
/
and
ordinaunc
in
mannes
nature
/
according
to
the
examples
of
the
Patriarches
/
Prophetis
/
and
the
Apostelles
:
whiche
were
not
excludid
from
matrimonie
/
althowghe
they
were
ministers
of
the
churche
.
nor
neuer
made
/
law
to
exclude
there
successours
.
but
recitithe
the
matrimonie
of
the
ministers
/
among
the
vertews
and
necessarie
giftes
that
is
requirid
in
the
minister
.
2.
Timo.
3.
Tit.
1.
and
callithe
the
prohibition
of
matrimonie
the
doctrine
of
the
deuill
.
The
whyche
the
iniquite
of
oure
Doctors
.
that
defend
withe
swerd
/
and
fyre
/
the
sole
liefe
of
the
ministres
/
would
put
from
them
/
vnto
the
old
Heretikes
/
the
Tatians
.
who
for
byd
matrimonie
to
all
men
.
And
they
damne
not
it
/
but
only
for
byd
it
/
to
the
order
of
Ecclesiasticall
ministers
.
As
thowght
they
damnid
not
matrimonie
because
they
for
bid
it
not
to
all
/
but
to
sommen
.
It
is
like
/
as
if
the
phisicion
shuld
say
to
too
men
of
one
ayge
/
one
disposion
/
and
sicke
in
one
diseace
/
that
the
medicine
/
that
helythe
the
one
/
will
kyll
the
other
.
But
the
scripture
is
agaynst
than
/
and
also
the
fathers
for
the
moost
part
.
the
councell
of
Nice
condescendid
to
the
mynd
and
sentence
of
Paphnutius
that
sayd
/
faythfull
mariage
was
chastite
:
and
not
vnto
supersticious
persones
that
allwayes
dreame
somme
nouelties
to
be
accomptid
glorious
.
The
temerite
of
these
lawes
and
law
makers
/
hathe
byn
godly
/
and
lernydlye
all
tymes
confoundyd
.
It
sufficithe
vs
/
loyallement
/
and
with
good
faythe
/
to
hyre
this
commaundement
/
commit
no
adulterie
.
whiche
for
biddithe
not
only
to
abstayne
from
an
other
mannes
wieffe
/
the
whiche
boothe
Godes
lawes
and
mannes
lawes
/
Christians
/
and
Gentiles
punishithe
withe
deathe
/
Deut.
22.
Leuit.
20.
libr.
Inst.
4.
Tit.
De
publ●
iudicijs
.
Also
the
desyre
/
and
lust
of
the
hart
is
forbyddyn
/
Exod.
20.
Deut.
5.
Matth.
5.
Farther
all
orther
women
ar
for
byddin
/
whether
it
be
virgine
/
widow
/
or
other
commune
woman
.
The
policie
of
Moses
putt
to
deathe
/
onlye
the
man
and
woman
that
committid
adulterie
How
be
it
all
kyndes
of
vlterie
in
this
precept
ar
for
bydden
as
Paule
wrytythe
/
1.
Corinth
.
5.
Where
he
equalithe
and
makythe
lyke
/
fornication
/
and
rape
/
withe
adulterie
/
●ede
the
place
.
And
byddythe
to
fle
fornication
.
So
doothe
he
/
Ephes.
5.
and
saythe
that
the
Ir●
of
God
accustomithe
to
cum
for
souche
synnes
.
Like
wice
we
se
by
the
punishment
of
fornication
/
and
oppression
of
virgines
whiche
is
not
inferiour
to
adulterie
.
The
citie
of
Sichem
/
and
the
inhabitantes
therof
were
destroyd
/
for
the
oppressing
of
Dina
Iacobs
dawghter
Genes.
34.
Iudas
commaundid
Thamar
the
wydowe
to
be
put
to
deathe
/
for
dishonoring
of
widowed
Gene.
38.
Pinehas
kyllyd
Simri
the
Isrealite
/
withe
his
hore
Casbi
the
Midianite
/
Nume.
25.
so
that
all
kynd
of
adulterie
is
for
bidden
/
and
nothing
in
this
case
to
be
admittid
/
but
the
lawfull
coniunction
betwene
man
and
woman
.
But
this
is
not
all
that
this
precept
for
biddithe
.
for
as
it
for
biddithe
the
act
it selfe
so
doothe
it
adulterie
of
the
hart
/
and
of
the
Iye
like
wice
the
adulterie
of
the
mouthe
/
as
vnchast
and
filthi
communication
.
The
adulterie
of
the
handes
that
prouokythe
or
mouythe
the
person
that
is
not
his
.
Solomon
saythe
he
shall
borne
his
cote
/
that
barythe
fyer
in
his
besomme
:
and
burne
his
fette
that
walkythe
vpon
the
coles
.
Here
is
for
bydden
likewice
the
adulterie
of
apparell
/
and
so
consequentlie
all
excesse
of
mete
and
drinke
/
and
other
occasions
/
that
ar
inductions
to
this
ile
/
and
commith
of
the
concupiscens
of
the
hart
/
for
bydden
in
the
scripture
.
Peter
saithe
/
1.
Pet.
3.
The
habit
/
and
apparell
of
a
woman
shall
not
be
in
brodyd
and
splayde
here
nether
in
laing
on
of
god
/
or
costley
aray
.
ye
se
in
oure
tyme
/
that
many
bare
more
vpon
there
backes
then
they
be
worthe
.
A
woman
pamperid
vpp
with
precious
stones
and
gold
:
knottyd
be
hind
and
afore
with
more
periles
/
then
here
housbond
and
she
bestowithe
in
almes
all
dayes
of
there
lieffe
.
An other
sort
/
that
lackythe
where
withe
all
to
bestowe
these
charges
:
ar
a
dilling
/
and
burling
of
there
here
a
longer
tyme
/
then
a
godlye
woman
that
redithe
the
scrypture
to
folow
it
:
is
in
appareling
of
thre
or
fowre
yong
infantes
.
If
this
were
onlie
in
the
women
/
it
were
the
lesse
harme
:
but
it
is
also
in
men
for
there
is
not
asmouche
as
he
that
hathe
but
40.
Schillinges
by
the
yere
but
is
as
long
in
the
morning
/
to
set
his
berd
in
an
order
/
as
a
godlie
crawstis
man
would
be
/
in
loming
of
a
peace
of
karsey
.
And
not
only
they
/
but
also
souche
as
shuld
yeue
there
seruantes
an
example
of
sobriete
:
as
well
in
the
Clerge
/
as
among
the
Ciuile
gouerners
of
the
erthe
.
I
speake
not
against
a
decent
and
semely
apparell
of
man
nor
/
woman
:
euery
person
in
his
degre
.
But
that
eche
of
them
shuld
auoyde
the
excesse
and
i
le
therof
that
is
for
bidden
in
Godes
lawes
:
and
rather
studie
to
commend
him selfe
by
vertews
/
then
to
be
estimyd
by
his
apparell
.
thus
doothe
not
God
/
but
but
also
Ethnykes
teache
/
as
Cicero
.
1.
offic.
Adhibenda
est
mundicia
:
non
odiosa
,
nec
exquisita
nimis
,
tantum
quae
fugiat
agrestem
.
&
inhumanam
negligentiam
.
That
is
to
say
/
souche
amens
shuld
be
kept
in
apparell
/
that
shuld
be
nor
to
net
/
nor
to
fylthy
/
but
souche
as
might
auoyde
a
rude
/
and
bestlie
negligence
.
In
the
5.
Matth.
and
Luc.
6.
we
se
how
Christ
interpretithe
this
precept
:
not
onlye
to
a
voyde
the
ile
it selfe
/
but
also
th
occasions
of
it
/
sayng
if
thynne
Iye
/
or
yight
hand
offend
the
/
cast
them
of
.
Where
as
Christ
shewythe
there
is
no
occasion
that
can
excuse
adulterie
or
fornication
.
As
this
sinne
hathe
degreis
in
it selfe
as
ye
se
/
and
may
perceaue
by
the
paynes
rehersid
:
so
is
it
more
offence
in
one
person
then
in
the
other
.
more
in
ayge
then
in
uthe
:
more
in
the
Magistrat
/
or
Prince
/
then
in
a
priuate
person
/
more
in
the
teacher
of
Godes
word
/
then
in
the
herer
.
And
as
the
condicion
of
the
persones
agrauat
the
offence
/
so
shuld
iustice
agrauat
the
punyshment
therof
.
and
not
to
punyshe
the
one
/
and
lett
the
other
go
.
There
is
noman
more
preuilegyd
then
the
other
.
As
iustice
is
executyd
agaynst
the
inferiour
/
so
shuld
it
be
agaynst
the
superiour
.
For
as
the
one
is
subiect
vnto
the
law
/
of
God
so
is
the
other
.
There
is
an
other
kynd
of
adulterie
for
bydden
in
this
precept
whiche
Christ
speakythe
of
Matthei
.
5.
and
19.
capit.
whiche
is
vnlawfull
diuorsemement
of
matrimonie
where
as
the
man
puttythe
awaye
the
woman
or
the
woman
/
the
man
for
vnlawfull
causes
.
The
same
auctorite
hathe
the
woman
to
put
away
the
man
/
that
the
man
hathe
to
put
away
the
woman
/
Marc.
10.
Christ
saythe
there
is
no
lawfull
cause
to
dissolue
matrimonie
/
but
adulterie
.
For
when
the
woman
yeuithe
the
vse
of
her
bodie
to
an
other
man
/
she
is
no
more
here
fyrst
housboundes
wiefe
.
Nor
the
housbound
no
no
lenger
the
housbound
of
his
wief
/
then
he
obserue
the
faithe
of
matrimonie
withe
her
:
where
so
euer
this
fault
happen
/
and
canne
be
prouyd
by
certayne
signes
/
and
lawfull
testimonies
:
the
persones
may
by
the
auctorite
of
Godes
word
and
ministerie
of
the
Magistrates
be
separatyd
so
one
from
the
other
/
that
it
shal
be
Lawfull
for
the
man
to
marie
an
other
wief
/
and
the
wief
to
marie
an
other
housbound
/
as
Christ
saithe
Matt.
5.
and
19.
so
that
the
man
shall
not
nede
to
kepe
at
homme
wi●he
him
a
woman
/
that
is
nomore
his
then
an
other
mannes
.
Nether
the
woman
souche
a
housbound
as
is
nomore
hers
/
than
an
other
womannes
:
Mar.
10.
S.
Pau.
●
.
Co.
7.
shewithe
and
other
cause
of
deuorsment
/
when
the
one
of
the
personnes
beyng
marid
is
an
infidele
/
and
of
a
contrarie
faithe
.
If
this
person
will
not
dwell
with
the
other
that
is
his
felow
in
matrimonie
/
and
a
Christiane
.
it
is
lawfull
to
breke
the
faithe
of
Matrimonie
/
and
marie
with
an
other
.
So
saithe
S.
Ambros
.
wrytyng
in
the
same
place
/
of
S.
Paule
:
Non
debetur
reuerentia
coniugij
ei
,
qui
horret
autorem
coniugij
.
That
is
to
say
/
the
reuerencie
of
matrimonie
is
not
dew
vnto
him
/
that
contemnithe
the
autour
of
matrimonie
.
And
in
the
same
place
/
Contumelia
enim
creatoris
soluit
ius
matrimonij
,
circa
eum
qui
relinquitur
,
ne
accusetur
alij
copulatus
.
That
is
to
say
/
the
contempt
of
God
breakithe
the
right
of
matrimonie
conserning
him
that
is
for
saken
/
lest
he
shuld
be
accusyd
beyng
marid
to
an
other
.
Thow
seist
that
the
lord
Matt.
5.19
.
yeuithe
licence
for
adulterie
/
to
deuorse
/
and
marie
againe
And
Paule
for
infidelite
.
The
diuorse
that
the
Bishopes
permitt
in
there
lawis
/
is
no
diuorse
but
onlie
the
name
of
it
.
For
they
wyll
not
permitt
those
persones
/
thus
deuorsid
to
marie
againe
.
They
say
/
what
God
hathe
coniugnid
/
man
shuld
not
separate
.
Who
denyythe
that
?
God
speakythe
of
the
woman
that
standithe
by
the
law
/
and
ordinaunce
of
God
/
beyng
lawfully
maryd
/
an
dothe
office
of
awyffe
.
If
adulterie
/
or
the
case
of
infidelite
chaunce
/
man
dissolnythe
not
the
Matrimonie
/
but
the
person
selfe
that
offendithe
.
and
the
Magistrat
is
but
a
testimonie
of
his
/
or
her
i
le
fact
/
that
hathe
broken
/
and
dissoluyd
that
/
that
God
coplyd
.
And
protestythe
to
the
worold
/
that
they
thus
dissoluyd
/
may
marye
agayne
/
not
withstondyng
the
former
mariayge
.
Thowgh
mannis
lawes
admit
it
not
/
Godes
lawes
doothe
.
whois
wordes
/
may
not
be
wrestyd
out
of
tune
/
but
all
waies
applied
to
the
end
/
they
were
spoken
.
The
pharisees
Mat.
19.
cap.
demaundyd
of
Christ
/
whether
it
were
lawfull
for
a
man
/
to
deuorse
his
wiefe
/
for
euery
cause
/
and
to
marie
a nother
:
as
all
those
dyd
in
the
tyme
of
Mosen
Deut.
24.
Christ
answerd
directlye
to
the
question
/
and
sayd
/
it
was
not
lawfull
for
aman
to
put
away
his
wiefe
/
and
marie
and
other
/
Except
she
committyd
adulterie
.
Then
/
and
for
that
cause
/
it
is
Lawfull
now
in
the
tyme
of
the
gospell
/
as
it
was
in
the
tyme
of
Moses
lawe
.
But
for
the
frawardnys
of
condicions
/
or
tediousnis
of
maners
/
men
shuld
not
separat
there
wiefes
/
nether
from
bed
nether
from
bord
.
Mouche
lesse
marie
an
other
.
He
or
she
/
that
cannot
withe
wysdomme
amend
the
displeasaunt
/
and
cro●yd
maners
of
his
/
or
her
mate
:
must
patientlie
bare
them
.
Remembring
/
if
Christ
commaund
vs
to
be
of
souche
a
tollerancye
/
and
patience
to
indure
the
obloquie
/
and
iniuries
of
all
men
thowghe
they
be
oure
ennymies
:
how
mouche
more
the
morosite
/
and
iniures
of
a
domesticall
companion
?
A
hard
crosse
/
but
patience
must
ligthen
it
/
till
God
send
a
redresse
.
Christ
yet
speakythe
of
an
other
adultery
Mat.
19.
whiche
those
commit
/
that
marie
at
one
tyme
/
too
wiefes
/
and
say
/
if
a
man
haue
an
hundrythe
(
as
he
may
haue
/
as
well
as
too
)
yet
all
be
but
too
/
and
one
fleshe
in
the
lord
.
Chryst
doothe
not
so
interpretat
too
/
Matth.
19.
cap.
but
referrythe
too
/
to
one
man
/
and
one
woman
/
as
the
text
that
he
alegythe
out
of
Gene.
cap.
1.2
.
declarithe
/
sayng
.
haue
ye
not
reden
that
he
/
that
made
from
the
beginnyng
:
made
them
male
/
and
female
.
Therfore
shall
man
leue
father
and
mother
/
and
officiat
his
wieffe
/
and
shal
be
too
/
in
one
fleshe
.
this
text
admittythe
no
pluralites
of
wiefes
/
but
destroythe
playne
the
sentence
of
those
that
defend
the
coniunction
of
manie
wiefes
with
one
man
.
for
as
at
the
begyming
of
Matrimonie
was
but
one
man
and
one
woman
/
creatyd
/
and
maryed
to
gather
:
nomore
shuld
there
be
now
in
one
matrimonie
as
Christ
there
teachite
/
and
expoundith
too
in
one
fleche
/
and
not
thre
or
fore
in
one
fleshe
.
the
word
of
god
must
be
folowid
/
and
not
th
examples
of
the
fathers
in
this
case
.
It
is
also
for
hydden
by
mannes
lawes
/
Codic
.
lib.
5.
Tit.
5.
de
incestis
&
inutilibus
nuptijs
.
Neminem
,
qui
sub
ditione
sit
Romani
nominis
,
bi
nas
uxores
habere
posse
uulgo
patet
,
&c.
it
is
communely
knowen
that
no
man
being
under
the
iurisdiction
of
Rome
can
haue
too
wiefes
/
saythe
the
emperours
Dioclet
.
and
Maximian
.
S.
Paule
1.
Cor.
7.
giuithe
a
godlie
precept
if
it
were
godlie
vsyd
.
rede
the
chapiter
at
the
begiming
.
the
conclusion
of
the
sentence
is
thus
/
speaking
to
the
persons
marid
.
depart
not
th
one
from
the
other
except
it
be
by
con●ent
for
a
tyme
/
to
applie
fasting
/
and
praing
/
and
then
com
to
gather
againe
/
lest
the
deuill
tempt
youe
for
youre
intemperancie
.
If
Paule
could
do
ony
thing
with
men
that
be
maryd
/
they
would
not
for
there
pleasures
/
or
priuate
lucre
make
so
manye
vyages
out
of
there
countreis
/
or
within
there
countreis
leauing
there
wiefes
/
children
/
and
housholdes
as
for
saken
orphelynes
.
How
light
so
euer
this
vngodlie
people
make
there
gaddynges
/
or
peregrinations
:
they
shal
be
culpable
/
and
actomptable
/
for
as
many
faultes
/
as
is
donne
by
his
familie
/
trowghe
his
absence
/
and
negligence
/
before
god
.
How
this
synne
of
adulterie
is
punyshyd
.
Rede
Genes.
12.20.39
.
Iob.
31.
legem
Iuliam
Iust.
lib.
4.
Tit.
18.
de
pub
.
iudicijs
.
and
loke
not
how
man
vsythe
now
to
punyshe
it
/
that
rather
accomptithe
it
a
vertew
then
a
vyce
/
but
see
what
punyshment
god
appayntythe
fore
it
in
the
scripture
.
Caput
XI
.
The
eyghthe
commaundement
.
Thow
shalt
not
stele
.
THis
eyghthe
law
/
extendithe
to
this
end
/
that
we
yeue
vnto
euerye
man
that
/
that
is
his
.
And
in
so
doyng
we
resemble
the
master
of
this
law
God
allmighti
/
that
aborrythe
all
in
iustes
/
and
louythe
equite
and
right
.
As
here
is
for
byddin
to
stele
the
godes
of
other
:
so
is
there
commaundid
/
and
requirid
to
employ
diligence
in
keping
the
goddes
/
that
be
oure
awne
.
Remembryng
that
euery
man
receauythe
at
Godes
hand
his
goddes
and
parselles
therof
/
and
not
by
fortune
or
his
awne
trauell
.
Therfore
to
abuse
them
is
not
only
a
lost
of
the
goddes
/
but
also
Iniuries
/
vnto
the
dispensation
of
God
/
who
willythe
the
ryche
to
yeue
gladly
and
withe
thankes
vnto
the
poure
/
the
poure
to
receaue
religiously
as
out
of
the
spence
/
or
seller
of
the
lord
withe
thankes
yeuing
.
The
ryche
to
exercise
his
faythe
in
yeuyng
/
and
to
thynke
that
the
waye
to
beryche
/
is
not
to
mucke
vpp
in
the
chofer
/
but
to
be
liberall
/
and
to
put
out
mouche
to
the
poure
/
for
the
commaundementes
sake
/
and
thynck
the
promes
of
God
will
send
it
in
againe
.
The
poure
to
exercise
his
faythe
in
receauing
/
when
he
hathe
nothyng
at
home
/
yet
God
hathe
openyd
the
hart
of
one
or
other
to
yeue
hym
his
necessaries
/
and
that
allwaies
God
is
faythfull
in
his
promes
/
and
will
yeue
bred
to
the
hungre
at
all
times
oportune
/
Psal.
145.4
.
Reg.
4.
cap.
This
law
principallye
/
for
byddythe
all
iniuries
that
afflict
/
or
diminishite
the
ryches
/
facultes
/
glorie
/
estimation
/
fame
/
and
all
other
thinges
expedient
for
bodie
and
soulle
.
all
actions
/
and
trauese
of
the
law
/
that
might
be
endyd
cheretable
withe
out
breache
of
loue
/
and
all
other
vncheritable
expenses
.
all
violent
/
and
forsable
oppressions
be
night
/
or
daie
/
as
well
of
them
as
robbe
withe
the
hand
by
the
highe
waye
syde
/
as
of
them
that
by
counsell
/
affection
/
auaryce
/
hatred
/
or
by
request
of
letters
inuert
/
and
peruert
iustyce
.
like
wyce
all
fraude
/
and
gile
in
bying
/
or
selling
/
and
breeking
of
promys
in
all
barginnes
/
and
contractes
.
Or
when
there
is
taken
from
the
law
/
that
whiche
is
hers
.
that
his
to
say
/
when
she
takythe
exequution
and
punishment
of
one
i
le
doer
/
and
not
of
an
other
/
not
because
there
causes
differ
or
be
vnlyke
/
but
that
she
is
robbyd
by
forse
of
here
iustyce
/
by
the
iniust
persones
/
and
iudges
/
that
iudge
not
by
the
law
/
but
agaynst
the
law
.
As
this
robberye
of
iustyce
is
vsyd
communely
against
godes
lawe●
and
mannes
:
so
hathe
it
optainid
a
commune
so
the
sayng
among
all
people
.
Dat
ueniam
coruis●
uexat
censura
columbas
.
that
is
to
say
/
he
yeui●
the
pardon
to
the
rauens
/
and
oppressithe
the
do●ues
with
exaction
the
sentence
meanythe
/
that
the
great
thyffes
and
robbers
ar
at
libertie
/
and
somtime
o
copie
the
sete
of
iustyce
/
when
the
litl●
thyffes
ar
hankyd
.
He
is
not
onlie
a
thiffe
/
tha●
by
day
robbithe
/
and
breakithe
mennis
houses
b●
night
/
but
also
those
that
by
ony
meanes
let
th●
thing
to
be
paid
/
that
is
dew
/
whether
it
be
to
th●
law
/
or
to
those
that
be
vnder
the
law
.
Too
maner
of
waies
all
iniuries
/
and
wronges
ar
donne
The
one
in
with
holding
an
others
right
:
and
the
other
in
takyng
a
wax
an
others
right
.
The
thinges
vniustely
with
holdin
/
ar
the
goddes
of
the
bodie
or
of
the
mind
.
of
the
bodie
ar
th●●se
.
the
housbond
/
the
wiefe
/
the
childer
/
the
seruan●tes
/
the
patrones
/
and
the
pupilles
.
Mony
/
war●
and
all
souche
other
thinges
as
is
vsyd
in
the
lie●fe
of
man
necessary
for
the
body
.
if
these
thinges
b●
trewlie
goten
/
the
honour
must
godlie
vse
them
to
his
glorie
and
to
the
profet
of
his
neighboure
.
i●
they
be
goten
withe
fraude
/
g●le
/
and
deseite
.
kep●
them
not
/
for
they
be
none
of
thynne
/
restore
the●
to
the
right
honour
/
or
else
it
is
thifft
/
and
noman
can
dispence
with
the
for
them
:
thowghe
thow
shreue
thy selfe
to
the
pryst
and
cause
al●
●he
massis
of
the
worold
to
be
sayd
for
the.
or
if
●how
be
delyuerid
from
that
supersticion
bost
of
the
gospell
neuer
so
mouche
.
Let
them
that
trade
the
curse
of
Marchaundes
in
there
vocation
/
beware
of
this
danger
.
souche
as
hathe
the
cure
of
soules
beware
they
hold
not
there
stipendes
/
and
deserue
them
not
.
Souche
as
be
seruantes
that
they
eat
not
there
masters
bred
/
and
receaue
there
wages
for
nowght
.
As
for
those
men
that
yeue
there
wayges
/
to
souche
as
lyue
an
ile
/
and
vnocopyd
lieffe
as
the
moost
part
of
the
nobilite
doothe
now
a
daie
:
it
is
against
godes
lawes
to
kepe
ony
souche
in
there
house
/
for
they
mentaine
ilenys
whiche
is
for
byden
1.
Thes.
4.2
.
Thes.
3.
and
the
seruaunt
that
receauythe
it
commyttythe
thyfft
.
for
he
is
commaundyd
to
labour
withe
his
handes
/
to
fede
him selfe
/
and
other
.
Thowh
it
be
vsid
of
princes
/
potestates
/
and
all
men
of
the
worold
/
yet
that
excusythe
not
the
fault
before
god
.
for
it
was
neuer
reden
in
the
law
of
god
nor
in
the
law
of
ony
man
that
had
knolege
in
a
commune
wealthe
/
that
an
ile
man
was
accomptyd
as
ony
membre
there
of
.
as
ye
may
rede
in
Plato
.
and
Aristot
.
what
persones
be
mete
to
dwell
in
a
commune
wealthe
.
How
vnrewlie
a
sort
of
people
the
ile
men
be
thow
mayst
se
by
the
wrytynges
of
Cicer.
When
the
Impire
of
Rome
fell
out
withe
it selfe
by
sedition
libr.
6.
de
Republi
.
and
in
an
Epistol.
ed
Varronem
.
Crudeliter
enim
otiosis
minabantur
:
eratqueijs
&
tua
inuisa
uoluntas
,
&
mea
oratio
.
Noman
shuld
retayne
the
wages
of
his
seruant
/
but
satisfie
all
waies
his
couenauntes
.
farther
they
offend
agaynst
this
lawe
of
God
that
by
forse
or
violence
/
fraud
or
ony
other
waye
vniustly
with hold
and
kepe
ony
mannes
childe
/
or
seruantes
/
as
those
do
/
that
by
forse
or
fraude
marie
ony
mannes
child
against
the
will
of
his
parentes
.
Souche
as
hathe
great
foreftes
/
or
parkes
of
dere
/
or
Conyes
/
that
pasture
/
and
fede
vpon
there
neygbours
ground
.
Or
Columbaries
where
as
doues
assemble
and
haunt
/
and
those
fede
/
of
the
poures
corne
:
I
refer
it
to
the
cherite
of
euery
man
whether
the
keping
of
souche
bestes
be
not
against
Godes
lawes
/
and
mannes
lawes
.
and
whether
it
be
not
suffryd
rather
for
a
few
mennes
pleasure
/
then
for
many
mennis
profet
.
If
ony
man
shuld
kill
ony
of
those
bestes
/
it
were
felonie
in
many
places
.
Where
as
the
law
Ciuile
callythe
those
wild
bestes
the
goddes
of
the
honour
/
no
lenger
then
they
byde
at
home
/
or
haue
a
purpose
to
returne
home
.
Which
will
neuer
be
as
long
as
they
fynd
good
byte
in
the
poure
mannes
pasture
or
corne
/
except
they
be
chasyd
home
.
whether
those
bestes
be
not
as
well
the
poure
mannes
/
if
he
can
take
them
in
his
pasture
/
as
the
honours
/
rede
the
law
/
Inst.
lib.
2.
●
.
De
rerum
diuisione
&
acquirendo
illarum
dominio
.
I
cannot
tell
withe
what
good
conscience
ony
man
can
fare
well
with
the
detriment
of
his
neighbour
.
let
euery
man
iudge
withe
cheririte
whether
it
be
well
donne
or
not
.
As
it
is
sinne
to
retaine
vniustly
these
Godes
of
the
bodye
/
whether
they
be
ours
or
other
mens
:
so
it
is
to
retaine
the
goddes
of
the
myne
.
As
good
counsell
/
lerning
/
wysdomme
or
ony
other
thinge
else
/
that
maye
ayde
our
brother
in
thynges
of
religion
and
vertew
.
And
as
euery
man
that
seythe
his
brother
waunt
thynges
necessarie
for
the
bodye
/
in
case
he
helpe
him
not
hathe
no
cherite
in
hym
/
as
Ioan
saythe
/
1.
Ioan.
3.
so
he
that
seythe
his
brother
want
the
knolege
of
God
/
and
Good
counsell
/
in
case
he
ayede
him
not
the
best
he
can
/
is
culpable
of
his
brothers
damnation
.
The
other
part
that
conteinithe
the
transgression
against
this
law
is
/
in
takyng
away
an
other
mannes
right
/
or
goddes
.
whiche
goddis
like
wyce
be
of
the
body
/
or
of
the
soule
.
of
the
bodie
as
I
rehersyd
before
/
whiche
ar
taken
awaye
beforese
/
or
violence
secreatlye
/
or
apertly
.
As
by
thefes
/
pyrates
and
other
/
that
against
Godes
lawes
/
and
mannes
lawes
spoyle
/
and
robb
.
likewice
souche
as
warre
in
the
defence
of
ony
commune
wealthe
/
and
vnder
the
pretence
of
warf●re
/
thinckyth
all
spoyles
/
and
rapes
to
be
lawfull
as
those
do
that
vnder
the
name
of
iustice
commit●
vnpunishid
all
iniustice
.
Souche
as
be
fraude
and
crauffte
in
byyng
or
selling
/
making
of
bargaines
or
other
contractes
deceaue
ony
man
is
condemnid
by
this
law
of
theiffte
.
As
those
that
sell
wares
that
be
nawght
/
or
corruptid
/
for
thinges
lawfull
.
The
thynges
that
be
godd
/
for
more
then
they
be
worthe
.
whiche
vsithe
not
there
crauffte
to
profet
many
/
but
for
there
awne
priuate
commodite
.
Of
this
auarice
/
commithe
vsurie
/
fraude
/
false
contractes
/
breakyng
of
faithe
and
promises
/
contempt
of
all
trewthe
and
honestie
/
for
stallinges
/
and
ingrossinge
of
markettes
/
compactes
/
and
agrementes
betwene
the
ryche
/
that
thinges
may
not
be
sold
/
as
the
be
worthe
/
but
as
there
auarice
hathe
agreid
vpon
.
This
makithe
scarsite
of
all
thinges
/
and
robbithe
the
poure
membres
of
euery
commune
wealthe
/
and
bring
hithe
the
greater
part
of
souche
commodites
as
be
in
euery
realme
into
a
few
ryche
mennes
handes
.
so
that
they
cannot
be
sold
as
commune
goddes
of
the
ciuile
wealthe
.
but
as
the
goddes
of
one
priuate
person
.
the
whiche
Monopolie
or
sellī
of
one
man
/
is
for
biddin
/
not
onlie
inthe
law
of
god
:
but
also
by
the
law
of
man
/
Cod.
li.
4.79
.
and
that
vnder
a
great
paine
:
Bonis
proprijs
expoliatus
,
perpetuitate
dānet̄
exilij
.
That
is
to
say
:
forfeting
his
awne
goddes
and
to
be
damnid
to
perpetuall
exile
/
or
banisment
.
Iustinian
.
saw
well
/
when
one
solie
bowght
/
because
only
he
might
sell
againe
/
was
not
profetable
but
hurtfull
for
the
commune
wealthe
.
As
it
is
in
byyng
/
and
selling
of
thinges
mouable
for
byddin
to
vse
fraude
:
so
is
it
in
the
goddes
of
the
erthe
vnmouable
as
landes
/
houses
/
and
possessions
/
whiche
now
in
maner
ar
onlie
the
godes
of
the
ryche
.
And
so
haunsid
that
the
poure
can
not
gote
as
mouche
as
a
cotaige
to
put
himselfe
/
his
wiefe
/
and
his
children
in
whiche
cryythe
vengence
in
the
aeres
of
the
god
of
batell
/
Esai
.
5
rede
the
chap.
and
se
/
the
curse
of
god
against
those
infaciable
rauēers
/
and
eters
of
the
poure
.
yet
when
they
haue
all
to
gather
and
suffrithe
not
the
poure
to
haue
nor
house
nor
rent
:
they
will
ocopie
yet
all
craufftes
and
trade
of
bijng
/
and
selling
that
the
poure
man
shaall
haue
nor
goddes
not
handie
crauffte
to
helpe
himselfe
withe
all
.
How
doothe
these
men
hyre
/
or
rede
the
word
of
god
that
biddithe
them
yeue
there
awne
goddes
to
the
poure
:
whiche
nether
yeuithe
there
awne
/
nether
sufferithe
them
not
/
to
by
at
a
resonable
price
the
thing
that
is
not
thers
.
The
Emph.
Honor.
and
Theod.
cod
.
li.
4.
tit.
63.
de
commer
.
et
mercat.
gaue
other
lawes
for
there
commune
wealthes
/
writing
in
this
maner
.
Nobiliores
natalibus
&
honorum
luce
conspicuos
,
&
patrimonio
ditiores
perniciosum
urbibus
mercimo
nium
exercere
prohibemus
,
ut
inter
plebeios
&
negotiatores
facilius
sit
emendi
,
uendendique
commertium
.
That
is
to
say
/
souche
as
he
of
noble
parentayge
/
and
baryng
rule
●n
the
commune
wealthe
and
ryche
by
patrimonie
we
forbid
to
exercise
byyng
and
selling
whiche
is
hurtfull
to
cites
/
that
among
the
commune
sort
of
people
/
and
ocopiers
in
the
trade
of
byyng
and
selling
might
be
the
more
facile
or
commune
.
This
facultie
and
trade
of
merchaūdis
/
that
now
is
vsyd
for
auarice
/
was
inuentid
for
a
good
purpose
to
communicat
souche
thinges
as
was
necessarie
for
the
liefe
of
man
and
not
to
the
vse
that
now
it
is
applied
/
Plin.
in
pan
.
Diuersasque
gentes
ita
commertio
commiscuit
,
ut
qd
gentium
esset
usquam
,
id
apud
omnes
gentes
natum
esse
uideretur
▪
souche
as
god
hathe
yeuen
godes
vnto
or
possessions
of
the
worold
/
shuld
liue
apon
the
same
.
and
he
that
hathe
one
craffte
to
liue
by
/
shuld
not
ocopij
too
/
for
fere
of
doing
wrong
to
his
neighbour
.
As
for
vsury
and
applyyng
of
monij
or
ony
thing
else
to
an
vnresonable
gayne
:
it
is
none
o●
then
thiefft
.
I
would
men
shuld
rather
refraine
from
giuing
of
mony
to
agayne
all
to
gother
:
than
breake
the
law
of
cherite
/
that
helpithe
without
lokyng
for
gaine
/
Lu.
6.
Leui.
19.
and
also
/
Exo.
22.
Deu.
23.
because
vsurie
is
plaine
for
bidden
.
The
lawes
and
constitutions
of
the
magistrates
ciuile
admittithe
certaine
gaine
/
and
vsurie
/
as
yered
cod
.
li.
4.
ti.
32.
thowghe
they
be
in
many
thin●●
scarse
to
be
born
with
all
/
yet
I
would
they
were
well
obseruid
.
but
souche
is
oure
tymme
that
euery
man
is
in
this
case
/
alaw
to
him selfe
and
takythe
what
he
can
.
Here
is
for
boden
also
all
games
for
mony
as
disse
/
cardes
/
cloysshe
/
and
other
.
whiche
is
very
theffte
/
and
against
cherite
that
would
rather
augment
his
neighbours
Godes
then
make
them
lesse
.
so
the
diminution
of
ony
mannis
fame
as
when
for
vayne
glorie
ony
man
attribute
vnto
him selfe
the
wit
/
or
lerning
that
an
other
braine
hathe
browght
forthe
:
where
of
many
hathe
cōplainid
as
this
of
Virg.
Hos
ego
uersiculos
feci
,
tulit
alter
honores
.
They
make
a
fere
shewwith
an
other
byrdes
fethers
as
Aesopes
croe
dyd
.
This
offence
Mart.
3.
callithe
plagium
.
Imponens
plagiario
pudorem
.
speking
of
him
that
stale
his
bookes
.
Souche
as
ar
apointid
to
be
commune
/
and
publick
receauers
that
twysse
aske
the
thing
dew
of
the
people
/
on
s
for
them selfes
and
on
s
for
the
lord
.
Or
souche
as
bare
office
to
se
the
treasure
of
a
commune
wealthe
preseruid
/
and
augmentid
as
it
is
nede
/
withe
the
reuenewes
that
belong
to
the
same
as
receauers
/
auditours
/
tresurours
/
pay
masters
with
other
/
committ
more
then
th●ffte
/
if
they
vse
ony
part
of
the
goddes
belonging
to
a
commune
wealthe
to
a
priuate
vse
/
pandect
.
libro
.
48.
lex
Iul.
and
causithe
the
superiour
magistrates
to
charge
there
subiectes
with
newe
exaction
/
which
shuld
not
nede
to
be
donne
if
all
thinges
payed
by
the
people
/
were
trewlie
browght
home
/
and
faythfully
leyde
vpp
to
the
vse
it
was
gatheryd
for
.
Agreater
thefft
yet
is
it
to
constrayne
ony
person
that
is
fre
/
to
do
ony
thyng
agaynst
his
liberty
/
as
many
tymes
the
fader
doothe
his
sonne
/
selle
him
as
abound
man
/
and
marie
hym
where
he
list
/
and
to
whom
he
list
.
thus
offend
like
wise
those
that
perswade
ony
mannes
chyld
to
for
sake
his
parentes
/
or
ony
seruantes
there
master
/
and
is
punishid
in
the
lawe
with
deathe
.
or
exile
.
It
is
also
th●fft
/
to
oppresse
ony
iust
cause
that
is
in
contrauersie
/
by
forse
/
affection
or
authorite
of
ony
superiour
poure
/
or
request
by
letters
/
not
only
against
Godes
lawes
/
Deute
.
25.
But
also
against
man
●is
lawe
/
Codic
.
libro
.
2.
tit.
13.
where
as
by
these
wordes
.
Diuine
admodum
constituit
D.
Claudius
consultissimus
parens
noster
,
ut
iactura
causae
afficerenturij
,
qui
sibi
patrocinium
potenciorum
aduocassent
:
ut
hoc
proposito
metu
iudiciariae
lites
,
potius
suo
marte
discurrerent
,
quam
potenciorum
domorum
opibus
niterentur
.
That
is
to
say
:
the
Godly
and
moost
prudent
prince
/
oure
father
Claudius
vere
godlye
decreid
/
that
those
shuld
lost
there
sute
/
that
optaynyd
the
healpe
of
noble
men
:
that
by
this
fere
/
all
causes
of
contrauersis
might
be
vsyd
indifferentlye
/
rather
then
to
depend
of
theestimation
of
ony
superiour
poure
.
If
this
th●fft
where
auoydyd
poure
mennis
causis
shuld
fynd
more
grace
/
and
ryche
mennis
consciens
more
vertew
.
Espetially
the
iudges
that
for
gote
what
place
they
be
in
/
and
serue
the
wor●ld
more
then
God
.
How
deuillishe
and
great
offensse
it
is
before
God
/
thus
to
corrupt
iustice
they
may
lerne
of
Dauid
Psalm.
82.
that
begynnythe
in
Latin
:
Deus
constitit
in
coetu
Dei
.
That
is
to
say
/
God
sett●the
/
or
is
present
in
the
Senate
/
or
place
of
iudgment
.
This
Psalme
all
iudges
shuld
lern
behart
/
and
practise
it
,
likewyse
marke
the
second
verse
of
the
Psalme
/
that
saythe
thus
.
How
long
will
ye
iudge
peruerslie
/
and
corrupt
iustice
at
the
request
of
the
ile
.
In
the
end
of
this
verse
is
/
a
word
in
Ebrew
Sela
/
the
which
of
the
Ebriciōs
is
diuerslie
interpretatid
/
Psal.
4
but
to
passe
ouer
other
meaninges
/
wher
so
euer
thow
rede
it
:
think
there
is
in
the
same
verse
some
speciall
and
notable
thing
to
be
markid
.
As
is
in
this
verse
Sela
here
signifithe
asmouche
in
Englyshe
as
thowhe
Dauid
had
said
/
oh
how
great
offence
is
it
before
God
/
to
peruert
at
ony
mannes
request
iustice
.
Or
else
Dauid
put
this
word
Sela
there
/
as
thowghe
he
had
said
/
It
is
a
commune
faulte
/
and
acustomid
maner
of
iudges
to
haue
respecte
of
persones
in
iudgment
.
The
Psalme
conteiníthe
but
8.
verses
.
The
iudges
may
the
soner
lerne
them
/
and
the
better
bare
them
in
mynd
.
The
grettist
thyffdomme
of
all
is
/
Sacrilege
in
robbing
of
the
goddes
appointid
to
an
holye
vse
.
The
Godes
appointid
for
the
poure
/
for
the
maintenaunce
of
scoles
to
bring
vpp
uthe
in
/
in
souche
lerning
as
shal
be
necessarie
for
the
ministerie
of
the
churche
/
and
gouernaunce
of
the
commune
wealthe
.
Or
in
taking
from
the
ministers
the
condicion
and
Godes
where
vpon
the
leue
.
Who
shuld
by
Godes
lawes
honestlie
/
be
prouydyd
for
/
by
the
hedes
of
the
commune
we●lthe/1.
Thessal.
5.
〈◊〉
an
horrible
offence
to
take
these
godes
away
from
the
godlie
vse
they
be
apointid
to
:
so
is
it
the
like
offence
to
enioy
them
vndeseruyd
.
As
those
do
that
hathe
hospitales
/
Spyttelles
/
and
other
souche
almose
apointid
for
the
pore
/
and
aplie
it
to
there
awne
vse
/
the
which
criethe
vengece
before
God
.
Also
those
that
ar
apointid
in
Coleges
/
or
Scoles
to
lerne
/
or
teache
for
the
stipend
they
receaue
/
if
they
do
not
there
office
commit
sacrilege
.
Souche
as
lyue
of
spiritualltithes
pensions
/
landes
/
or
other
Godes
appointyd
to
teache
the
people
the
word
of
God
/
and
minister
his
holie
Sacramentes
/
in
neglecting
ther
office
and
dewty
/
offend
in
the
same
offence
.
Or
when
one
man
/
and
souche
a
one
(
whiche
chansithe
many
tymes
that
doothe
not
/
or
cannot
do
halfe
amannis
office
for
souche
a
place
)
hathe
many
mennis
liuinges
.
But
of
whatso
euer
yeftes
he
be
of
/
he
shuld
not
haue
too
mennis
lyuynges
which
the
Bishopes
lawes
admitt
by
pluralites
/
and
Totquotes
/
But
this
is
clawe
me
and
I
will
clawe
the.
If
the
bishopes
permittyd
not
there
prystes
to
haue
too
benefyces
/
it
may
fortune
the
pryst
would
like
wyce
say
/
the
Bishope
shuld
be
byshop
/
but
of
one
cite
.
and
indede
so
it
shuld
be
.
and
vntill
the
Magistrates
bryng
them
to
that
poynt
/
it
shal
be
as
possible
to
hyre
a
Byshope
wade
godly
/
and
simple
throwghe
the
scripture
in
all
cases
of
religion
/
as
to
dryue
a
camell
throwghe
the
●ye
of
an
nele
▪
A
great
petie
it
is
to
se
/
how
far
that
offyce
of
a
byshope
is
degeneratyd
from
the
oryginall
in
the
scripture
.
It
was
not
so
at
the
begymyng
/
when
bishopes
were
at
the
best
/
as
the
Epistole
of
Paule
to
Tit.
testifyythe
/
that
willyd
him
to
ordayne
in
euery
cite
of
Crete
a
bishop
/
Tit.
1.
ca.
And
in
case
there
were
souche
loue
in
them
now
as
was
then
to
wardes
the
people
/
they
would
say
themselfes
/
there
were
more
to
do
for
the
best
of
them
in
one
cite
/
then
he
could
do
.
They
know
that
the
primatyue
churche
had
no
souche
bishopes
as
be
now
a
daie●
as
examples
testifie
vntill
the
tyme
of
Siluester
the
fyrst
.
alitle
and
alitle
/
ryches
crept
so
into
the
churche
that
men
sowghte
more
her
/
then
the
wealthe
of
people
.
And
so
incresyd
within
few
yers
/
that
bishopes
be
came
princes
/
and
prynces
were
made
seruauntes
.
So
that
they
haue
set
them
vpp
with
there
almose
and
liberalite
in
so
highe
honor
:
that
they
cannot
pluke
them
downe
againe
withe
all
the
forse
they
haue
.
what
blindnis
is
there
befall
the
worold
that
cannot
se
this
palpable
ille
/
that
oure
mother
the
holie
churche
had
at
the
beginning
souche
bishopes
as
dyd
preache
many
godlie
sermones
in
lesse
tyme
/
then
oure
bishopes
horses
be
a
brydeling
.
There
houshold
was
the
scole
/
or
treasure
house
of
good
ministers
/
to
serue
the
word
of
god
/
and
ministration
of
the
sacramentes
.
If
it
beso
now
/
let
euery
indifferent
man
iudge
.
The
Magistrates
that
suffer
th
abuse
of
these
godes
/
be
culpable
of
the
fault
.
If
the
fourthe
part
of
the
Byshop●rike
remaynyd
vnto
the
bishope
it
were
sufficient
.
the
thyrd
part
to
souche
as
shuld
teache
vthe
good
lernyng
.
The
second
part
to
the
poure
of
the
diocesis
.
And
the
other
to
mayntayne
men
of
warr
for
the
saue
gard
of
the
commune
wealthe
:
it
were
better
be
stoyd
a
great
dele
.
Ffor
it
is
now
ile
vsyd
/
and
be
stowyd
for
the
greatist
part
vpon
those
that
hathe
no
nede
of
it
/
or
else
vpon
souche
ile
men
as
shuld
be
mayntainyd
withe
nomānis
godes
.
It
were
well
don
to
prouide
for
souche
as
be
ile
brynging
vpp
/
cannot
now
other
wyse
liue
/
and
prouide
souche
meanes
/
that
here
after
nomore
offend
in
that
kynd
of
lyfe
〈◊〉
.
if
ony
man
be
offendyd
with
me
for
my
thus
sayng
/
he
louythe
not
his
awne
healthe
/
nor
Godes
lawes
/
nor
mannes
/
out
of
whiche
/
I
am
allwaies
redie
/
to
proue
the
thyng
sayed
to
be
trew
.
farther
I
speke
it
of
loue
and
of
no
hatred
.
The
actes
of
the
Apostelles
doothe
shew
that
in
the
primatiue
churche
souche
as
were
conuertyd
vnto
Christ
vsyd
a
singuler
liberalite
towardes
the
poure
:
and
likewyse
other
wryters
namelie
.
S.
Augustin
.
lib.
1.
Deciuitate
dei
.
that
many
men
were
found
ryche
in
Rome
when
it
was
taken
by
the
Gothes
/
and
againe
within
14.
yere
after
by
Geysericus
the
kyng
of
Vandale
but
they
were
ryche
for
the
poure
/
and
not
for
them selfes
or
souche
as
were
ryche
/
and
makythe
mentyon
of
one
Paulinus
the
bishope
of
Nole
a
cite
in
Campania
.
That
was
exsedīg
riche
/
but
for
the
poure
.
as
oure
bishopes
shuld
be
/
that
now
applie
the
best
part
of
there
bishoppe
rykes
to
a
prodigal
vse
in
there
awne
houses
/
or
in
larg●fyes
/
and
yeftes
/
hospitalite
/
and
other
beneuolence
vpon
the
ricche
.
let
all
men
/
yea
they
themselfes
(
affection
put
a
part
/
and
the
loue
/
or
studie
of
mony
)
iudge
in
this
case
whether
euer
they
rede
in
the
new
testament
/
or
haue
ony
one
godlye
Byshope
in
the
primatyue
churche
for
an
Example
that
vsyd
the
goddes
of
the
holie
gost
/
the
ryches
of
the
poure
/
the
possessions
yeuen
for
the
preseruation
of
godlie
doctrine
/
and
the
ministerie
of
the
churche
as
they
do
.
Ff
it
seme
good
vnto
the
Higher
poores
that
this
ile
may
be
tolerable
/
and
borne
withe
all
/
for
the
honor
of
the
realme
/
and
doynges
of
souche
expedicions
as
shal
be
expedient
for
them
to
do
when
they
be
commaundyd
.
There
honors
knowithe
right
well
/
that
nothyng
commendithe
A
realme
more
/
then
were
euery
man
in
his
degre
/
is
as
ryche
as
the
scripture
of
God
permittythe
.
and
that
bishope
dothe
moost
honor
vnto
the
realme
/
that
kepythe
his
houshold
/
and
disposythe
the
same
/
according
to
the
forme
/
and
rule
of
the
word
of
god
/
1.
Tim.
3.
Tit.
1.
asfor
souche
expedicions
in
the
eiuile
wealthe
as
shuld
be
committyd
vnto
these
ministers
of
the
churge
/
the
commune
treasure
house
shuld
bare
it
.
they
shuld
be
resonable
prouidyd
for
/
and
the
rest
/
and
ouer
plus
taken
from
them
and
put
to
some
other
godlie
vse
.
loke
apon
the
Apostelles
cheffelie
/
and
vpon
all
there
successours
for
the
space
of
400.
yers
/
and
then
thow
shalt
se
good
bishopes
/
and
souche
as
diligentlie
applyed
that
paynfull
offyce
of
a
bishope
to
the
glorie
of
god
/
and
honor
of
the
realmes
the
dwelt
in
.
Thowghe
they
had
not
so
mouche
apon
there
heddes
as
oure
bishopes
hathe
/
yet
had
they
more
within
there
hedes
/
as
the
scriptures
/
and
Histories
testifie
for
they
applied
all
the
witt
they
had
vnto
the
vocation
/
and
ministerie
of
the
churche
/
wherevnto
they
were
callyd
.
oure
Bishopes
hathe
so
mouche
witt
they
can
rule
and
serue
as
they
say
in
boothe
states
.
Of
the
churche
/
and
also
in
the
Ciuile
policie
.
When
one
of
them
is
more
then
ony
man
is
able
to
satisfie
/
let
him
do
all
waies
his
best
diligens
.
If
he
be
so
necessarie
for
the
court
/
that
in
ciuile
causes
and
gyuing
of
good
counsell
he
can
not
be
sparyd
:
let
him
vse
that
vocation
and
leaue
the
other
/
for
it
is
not
possible
he
shuld
do
boothe
well
.
And
a
great
ouer
sight
of
the
princes
/
and
Higher
poures
of
the
Erthe
thus
to
charge
them
withe
too
bourdens
/
when
none
of
them
is
able
to
bare
the
lest
of
them
boothe
.
They
be
the
kynges
subiectes
and
mete
for
his
maiestie
to
chose
the
best
for
his
court
that
be
of
the
realme
/
but
then
they
must
be
kept
in
there
vocation
to
preache
onlye
the
word
of
God
/
and
not
to
put
them selfes
or
be
apoyntid
by
other
to
do
thing
it
belongythe
not
to
a
bishopes
vocation
.
This
is
thyffte
of
souche
goddes
as
appartayne
vnto
the
bodie
.
There
is
an
other
kynd
of
the
soule
/
as
when
the
ministers
yeue
not
vnto
souche
as
be
committyd
vnto
there
charge
the
word
of
God
/
simple
/
and
plainlye
in
atong
knowen
/
and
lede
not
the
people
to
wardes
the
lyffe
euerlastyng
as
the
word
of
god
teathythe
.
to
know
that
for
christes
sake
onlie
with
out
all
respect
of
workes
/
synne
is
for
yeuen
/
and
that
we
ar
bound
to
do
the
workes
that
God
commaundithe
vs
to
do
/
and
be
expressyd
in
the
scrypture
.
whyche
is
the
regle
and
rule
to
lede
the
churche
by
/
Io.
15.
Souche
as
preache
mannis
lawes
and
workes
/
not
commaundid
in
the
scripture
robbithe
the
scripture
of
here
riches
.
like
wyce
those
that
attribute
more
then
is
dewe
/
or
lesse
then
is
dew
/
vnto
the
holie
Sacramentes
institutyd
by
Christ
committithe
sacrilege
.
They
take
from
the
sacramentes
to
mouche
/
that
say
thei
be
but
externall
signes
to
know
the
churche
of
christ
by
/
from
souche
as
be
not
of
the
churche
.
As
the
Romaine
on
s
was
knowen
from
an
other
citicene
by
his
gowne
.
or
those
that
say
they
may
be
donne
and
leffte
vndon
as
it
pleacythe
man
/
that
vsyth
them
.
They
add
to
mouche
to
the
sacramentes
that
attribute
asmouche
vnto
them
/
as
vnto
the
grace
and
promis
that
they
confyrme
.
As
to
the
Sacrament
of
Baptisme
remission
of
synne
/
when
it
is
but
an
externall
confirmation
of
it
Rom.
4.
and
vnto
the
holie
supper
of
the
lord
they
attribute
a
distribution
delyueraunce
or
exhibition
of
Christes
naturall
bodie
/
where
as
it
is
but
a
confirmation
of
the
grace
/
and
mercy
that
he
bowght
for
vs
vpon
the
crosse
/
with
shedding
his
pretions
blud
/
and
deathe
of
his
innocent
bodie
/
as
the
wordes
shewithe
plainlie
Luc.
22.
1.
Co.
11.
where
christ
saythe
/
he
dyd
not
institute
his
last
supper
/
that
men
shuld
bodely
eat
his
body
:
but
that
they
shuld
do
all
waies
the
same
/
in
the
remembraunce
of
his
deathe
.
And
consider
the
grace
/
that
he
optainid
for
vs
in
his
bodie
and
blud
/
and
be
thankfull
for
the
same
.
Great
petie
it
is
/
that
the
deuill
hathe
so
preuailid
in
many
men
/
that
obstinatlie
without
reason
/
and
auctorie
of
the
scripture
/
preache
there
phantasies
vnto
the
people
of
God
/
and
would
perswade
that
there
ymagination
/
or
dreme
of
christes
holie
bodie
/
were
a
trew
/
and
substanciall
bodie
.
but
souche
is
the
deuill
is
malice
.
now
that
many
men
ar
perswadid
that
the
substaunce
of
bred
remainithe
/
and
can
no
lenger
deceaue
them
in
sensible
thinges
:
he
carithe
them
to
as
great
an
ile
/
or
wors
than
that
/
and
would
mak
them
be
lyue
that
a
phantasie
/
or
dreme
of
a
bodie
/
that
hathe
nether
quantite
/
nor
qualite
to
be
a
trew
body
.
my
good
reader
without
all
affection
consider
the
reasons
/
and
auctorite
of
godes
word
/
that
I
shall
reherse
hyre
bryuely
against
those
thiues
that
robb
the
humanite
of
christ
of
all
humane
qualites
and
quantites
.
Ffyrst
they
iudge
the
bodie
of
christ
/
that
is
in
heauen
to
haue
all
properties
/
and
condicions
of
a
trew
man
.
and
of
the
same
selfe
body
in
the
sacrament
/
they
take
a
way
all
the
condicions
/
and
qualites
of
a
trew
mannis
bodie
.
They
must
shew
by
the
scripture
.
that
one
/
and
the
same
bodie
/
Iesus
of
Nazarethe
the
sede
of
the
holie
virgine
perfet
god
/
perfet
man
/
consisting
of
mannes
fleshe
/
and
a
resonable
solle
hathe
/
and
hathe
not
/
at
one
/
and
the
same
tyme
abodye
with
all
dimensions
/
qualites
/
and
quantites
of
a
trew
man
in
heuen
/
and
with
out
all
dimensions
/
qualites
/
and
quantites
at
the
same
tyme
in
the
sacrament
.
This
put
as
apyller
/
and
fondation
of
thy
faythe
/
that
as
he
is
a
perfete
God
/
with
all
the
properties
/
and
condicions
of
a
trew
God
/
where
so
euer
he
be
.
so
is
he
perfet
man
/
with
all
the
qualites
of
a
trew
man
were
so
heuer
he
be
/
consistyng
of
a
resonable
soule
/
and
mannes
fleshe
/
Io.
1.
Ebr.
1.
They
say
thow
must
not
iudge
so
carnally
and
grossely
of
christis
bodie
.
belyue
thow
the
scripture
/
and
byd
them
shew
the
/
the
place
in
the
scripture
that
thow
shuldest
not
iudge
so
of
a
trew
phisicall
/
and
mathematicall
bodie
which
christ
now
hathe
/
as
the
fyngers
of
S.
Thomas
barythe
.
record
/
Ioan.
21.
the
handes
/
and
Iyes
of
all
the
Apostelles
/
1.
Io.
1.
and
also
his
ascension
barythe
record
/
Act.
1.
let
them
proue
/
that
they
speake
/
by
the
scripture
and
shew
where
christ
was
euer
present
in
one
place
visible
/
and
in
an
other
place
present
at
the
same
tyme
/
inuisible
.
They
say
/
we
must
speake
as
the
scripture
speakithe
/
that
saythe
by
the
brede
Mat.
26.
Marc.
14.
Luc.
22.
this
is
my
body
:
and
of
these
few
wordes
i
le
vnder
stond
they
dreame
wounderfull
misteries
/
that
the
substanciall
body
of
christes
humanite
is
present
/
by
miracle
/
and
away
celestiall
/
passing
all
mennis
capacites
.
withe
many
other
for
fet
imaginations
and
new
found
termes
/
which
the
scripture
neuer
knew
of
.
how
be
it
/
if
thow
marke
there
conclusion
thow
shalt
find
nothing
but
the
name
of
a
body
whiche
they
haue
yeuen
to
this
chimere
/
ad
monstre
that
there
phanthasie
hathe
conceuid
.
They
speake
of
the
letter
:
and
none
goithe
farther
from
it
then
they
.
Christ
saide
:
This
is
my
bodye
that
is
betrayed
for
yon
.
the
whiche
was
a
visible
and
sensible
bodie
as
the
Iyes
of
those
that
sawe
him
hange
vpon
the
crosse
/
testifie
.
They
say
it
is
an
inuisible
bodie
that
ocopyythe
no
place
:
but
the
scripture
saythe
the
the
contrarie
as
thow
seist
By
the
wordes
of
the
supper
/
Luc.
22.
Hold
them
therfore
by
the
scripture
fast
/
and
when
they
name
the
most
holie
humanite
of
Christ
/
and
would
haue
it
with
the
bred
.
bid
them
shew
the
/
the
bodie
.
for
the
text
saythe
that
he
shall
cum
as
visible
vnto
vs
as
he
departyd
from
vs
/
Act.
1.
if
they
say
/
that
place
speakithe
/
of
his
comming
to
iudgment
and
not
of
his
presence
in
the
Sacrament
denye
there
sayng
.
For
the
text
saythe
that
he
shall
be
in
heuen
till
that
tyme
of
iudgment
/
Act.
3.
It
is
i
le
donne
of
ony
man
to
speake
as
the
scripture
speakythe
/
and
not
to
take
the
meaning
of
the
Scripture
.
God
of
his
mercye
yeue
men
grace
to
know
the
trewthe
.
Before
Christ
in
his
supper
callyd
the
bred
his
bodie
:
se
how
he
fore
sawe
this
after
ille
/
and
phantasticall
dreames
/
that
men
would
take
his
wordes
/
contrary
onto
his
mind
.
In
the
6.
of
Ioan.
he
tellithe
his
disciples
/
that
to
eate
his
body
/
was
to
belyue
in
him
.
That
avaylid
not
/
but
streight
way
saied
/
the
wordes
that
I
speke
be
sprit
and
liefe
:
and
callyd
them
from
the
letter
.
Yet
agayne
the
thyrd
tyme
in
the
same
place
saythe
/
what
if
ye
se
the
sonne
of
man
ascend
where
as
he
was
fyrst
.
By
these
reasones
he
toke
away
all
bodely
eating
/
and
rigure
of
the
letter
.
like
wyce
after
the
supper
/
lest
they
shuld
dreme
yet
of
abodely
presence
/
Because
Sacramentally
he
callyd
the
bred
his
body
he
repetid
agayne
the
same
wordes
/
Ioan.
16.
It
is
expedient
that
I
depart
.
Againe
/
I
go
to
my
father
.
I
came
from
my
father
into
the
worold
.
I
for
sake
the
worold
againe
/
and
go
to
my
father
.
Why
shuld
not
these
places
hold
there
autorite
/
and
teache
vs
to
vnderstand
these
wordes
/
this
is
my
body
.
seyng
that
boothe
before
/
and
after
the
supper
/
chryst
told
them
be
playne
wordes
/
he
would
not
be
in
the
worold
.
and
so
dothe
institution
of
it
declare
/
That
this
Sacrament
was
/
and
shuld
be
a
memory
of
his
blessyd
passion
/
and
paynes
suffryd
in
the
fleshe
:
and
not
a
distribution
of
the
fleshe
it selfe
/
Luce.
22.1
.
Corinth
.
11.
None
of
them
that
put
this
corporall
presence
in
the
bred
yet
hether
vnto
/
neuer
could
interpretat
the
wordes
of
the
supper
aright
.
I
would
be
glad
to
hyre
it
ons
if
they
will
not
admit
the
alteration
of
the
bred
with
the
Papistes
/
they
will
/
and
can
do
no
nether
wice
/
but
interpretat
the
wordes
thus
.
This
is
my
body
.
That
is
to
say
/
very
bred
/
and
my
body
/
and
referr
the
verb
(
is
)
to
too
diuerse
substaunces
.
to
the
bodye
of
Christ
/
and
to
the
bred
/
whiche
is
plaine
against
the
nature
of
a
verbe
substantiue
/
to
be
atron●
too
diuerse
substantijs
.
Seing
Sainct
Paule
doothe
interpretat
/
and
expund
this
word
(
is
)
in
the
Sacrament
of
circumcision
(
and
all
Sacramentes
be
of
one
nature
)
by
this
word
signifythe
/
or
confirmithe
/
Roma.
4.
what
shuld
men
meane
thus
to
troble
and
vex
the
churche
of
Christ
with
new
doctrine
.
Also
it
is
a
commune
maner
of
the
Scripture
/
to
attribute
vnto
the
signe
/
the
thing
ment
by
the
signe
.
God
knowithe
/
what
a
weake
reason
this
is
to
say
people
must
speake
as
the
Scripture
doothe
/
and
would
proue
there
by
/
a
reall
/
and
bodely
presence
of
oure
sauiour
that
died
for
vs
/
and
ascendyd
into
heauen
.
Syttythe
at
the
right
hand
of
god
all
myghtie
.
And
from
thens
shall
com
to
iudge
the
quyck
/
and
the
ded
.
did
not
Arrius
defend
his
heresie
with
as
good
an
argument
as
this
/
when
he
spake
as
the
scripture
do
the
/
and
sayd
:
Pater
maior
me
est
.
My
father
is
greather
then
I.
Or
might
not
aman
proue
by
the
same
reason
/
that
Elie
/
Esaie
/
and
all
other
Prophetes
/
before
Christ
came
/
to
be
deseauers
of
the
people
/
and
false
preachers
.
For
Christ
said
/
Io.
10.
as
mā●
as
came
before
me
werethiffes
and
murderers
he
that
spekithe
thus
spekithe
as
the
scripture
spekithe
.
there
is
not
/
nor
neuer
was
chrystiane
Reader
/
Heretick
but
spake
in
the
defense
of
his
heresie
/
as
the
Scripture
speakythe
.
But
toke
not
the
meaning
withe
the
word
/
as
we
must
do
except
we
intend
to
robb
the
holye
scripture
of
here
trew
sense
and
vngodlie
forse
the
letter
/
from
the
trew
meanyng
therof
:
as
those
do
/
that
rather
constrayne
the
vnlernyd
conscience
with
fere
:
then
persuade
them
/
with
good
Argumentes
out
of
the
Scripture
.
They
intricat
the
wyttis
of
men
with
sophistre
and
illusion
that
the
know
not
what
they
hyre
/
nether
they
them selfes
what
they
say
when
the
oration
is
endid
.
for
a
trew
bodye
/
they
shewe
a
blancke
shadowe
/
or
rather
phantasie
of
a
bodie
and
all
there
wordes
hathe
browght
forthe
nothing
lesse
then
a
bodie
that
they
promessid
to
deliuer
vnto
him
that
they
would
perswade
.
As
those
that
Horace
spekythe
of
:
Parturient
montes
,
nascetur
ridiculus
mus
.
They
say
he
that
beliuithe
not
there
wordes
that
they
haue
atrew
body
withe
:
Hoc
est
corpus
meum
.
Was
neuer
well
perswadid
of
the
fyrst
article
of
his
faithe
/
scilicet
,
I
must
beliue
that
God
is
omnipotent
.
so
we
do
.
But
withe
this
reason
they
subuert
them selfes
.
Because
ye
se
in
the
Sacrament
God
doothe
not
make
the
thing
they
speke
/
and
therfore
it
is
not
there
/
for
if
he
would
it
shuld
be
:
it
must
be
a
mannes
bodie
withe
all
the
qualites
therof
/
for
Christ
hathe
none
other
body
/
but
that
he
toke
of
the
holie
virgine
/
and
is
allwaies
visible
and
subiect
vnto
the
senses
whereso
euer
it
be
/
Ioan.
21.1
.
Ioan.
1.
When
they
troble
the
withe
the
wordes
of
the
supper
(
this
is
my
bodie
)
returne
vnto
all
the
sacramentes
of
the
old
Testament
/
Gene.
17.
Exo.
12.
and
thow
shalt
fynd
that
they
were
the
conconfirmations
of
the
thinges
they
were
callid
and
not
the
thing
it selfe
/
Roman
.
4.
Then
loke
vpon
other
places
of
the
Scripture
/
Ioan.
6.16
.
Marc.
16.
Luc.
24.
Act.
1.3.7
.
belyue
thy
credo
.
He
ascendid
into
heuens
/
Syttythe
at
the
right
hand
of
God
the
father
all
mightie
from
thense
shall
cum
to
iudge
the
lyue
and
the
ded
.
Woult
thow
not
beliue
all
these
places
/
as
well
as
the
dreame
of
them
that
Cholythe
the
withe
one
place
/
of
the
Scripture
i
le
vndrestand
.
Let
those
vntractable
men
iudge
/
what
they
list
of
the
Sacrament
and
holye
supper
of
the
lord
.
Beliue
thow
withe
the
Scripture
that
it
is
but
a
memorie
of
Christ
deathe
:
a
confirmation
and
mistery
of
oure
redemption
/
Luce.
22.
1.
Corinth
.
11.
Luc.
saythe
/
do
it
in
the
memorie
of
me
/
and
lest
ony
man
shuld
say
that
memory
is
to
receaue
the
corporall
bodie
of
Christ
Sainct
Paul
.
1.
Corinth.
11.
interpretatytht
it
plainly
and
saithe
the
eathing
of
the
bred
/
and
drinkyng
of
the
wynne
is
donne
to
shew
the
deathe
an
passion
of
Christes
body
/
till
be
cum
.
We
must
therefore
in
this
kind
of
thifft
/
and
all
other
:
studie
to
make
restitution
/
and
to
pay
euery
man
his
as
it
is
wroten
in
the
law
/
and
Prophetes
/
Exod.
22.
Esa.
3.
Amos.
3.
Luce
10.
of
the
whiche
restitution
writithe
Sainct
Augustin
.
ad
Macedonium
Epistol.
54.
The
whiche
noman
shuld
prolong
/
nor
commend
the
doyng
therof
vnto
his
exequutors
but
he
that
hathe
committyd
the
fault
must
make
the
menni●
in
this
case
/
vnto
him
that
he
hathe
deceauyd
.
If
thow
canst
not
remembre
whom
/
nether
how
mouche
thow
hast
defraudid
:
let
that
be
thy
dayly
studij
to
call
to
remembraunce
somme
way
as
well
to
restore
the
Godes
i
le
goten
/
as
thow
foundist
meanes
to
optaine
them
.
And
be
no
more
ashamyd
to
returne
to
grace
/
than
thow
were
to
lost
it
.
If
thow
find
no
persones
to
whom
thow
shuldest
restore
it
/
yeue
it
to
the
poure
/
and
not
to
souche
as
shall
synge
Requiem
for
the
after
thy
deathe
.
And
yeue
no
lesse
then
thow
hast
taken
away
.
The
godes
that
be
trewlie
thyne
/
thow
shalt
vse
aright
if
thow
obserue
these
too
rules
Fyrst
if
thow
put
no
trust
in
them
.
Red
the
61.
Psalme
/
Matth.
6.
1.
Tim.
6.
Second
if
thow
vse
them
to
the
honor
of
God
.
to
the
necessite
of
this
present
lieffe
without
excesse
.
moderately
with
thy
frendes
for
humanite
/
and
aboundantlie
withe
the
poure
for
cherite
.
so
shalt
thow
haue
I
nowghe
/
and
leue
I
nowghe
as
Abraham
did
to
his
sonne
Isaac
.
Caput
XII
.
The
nynthe
Commaundement
.
THow
shalt
be
no
false
wittenys
agaynst
thy
neyghbour
.
IN
the
eyghthe
Commaundement
ye
se
how
God
bound
the
handes
of
manne
from
robbyng
of
his
neighbours
Godes
the
whiche
is
/
as
it
were
a
ma●acle
or
hand
sacle
/
to
kepe
them
from
doyng
of
ile
.
So
dothe
he
in
this
nynthe
commaundement
bridle
the
tong
/
from
hurting
his
neighbour
.
Whiche
is
if
it
be
well
vsyd
the
moost
pretious
membre
of
man
.
if
the
contrarie
moost
detestable
/
and
pernicious
/
an
ile
incorrigible
/
full
of
pestiferous
poisonne
.
Ioc.
3.
this
precept
commaundithe
a
moderation
of
the
tong
and
requirithe
the
truithe
allwaies
to
be
saide
as
occasion
requirithe
/
that
no
man
hurt
his
neighbour
whiche
may
happen
where
this
law
is
neglectid
many
wayes
.
In
the
soule
/
in
the
body
/
in
his
name
/
or
in
his
Godes
.
an
is
committid
ether
by
word
/
writinges
/
simulation
/
dissimulation
/
or
be
ony
other
becke
or
signe
/
whiche
ar
all
there
for
biddin
.
likewice
that
noman
being
callyd
to
bare
testimonie
in
ony
mater
shuld
spek
other
/
than
the
truithe
.
for
he
that
is
a
false
wittnys
offendi
the
boothe
against
God
and
his
neighbour
.
Here
is
for
biddin
all
kind
of
lies
that
be
contrarye
to
cherite
.
There
be
thre
kindes
of
lies
.
The
fyrst
men
call
iocosum
mendatium
.
when
in
bording
they
merelie
speke
of
thinges
vntrew
that
rather
extend
to
exhiler
at
the
companie
/
then
to
ony
mannes
harme
.
This
kind
of
bording
is
not
commendable
among
christian
men
that
shuld
seke
other
meanes
/
to
ocopy
the
tyme
with
all
/
and
hathe
more
vice
and
lightnis
then
vertew
/
and
grauite
.
The
second
sort
of
lies
is
callyd
mendatium
officiosum
.
and
is
requirid
/
when
otherewyce
ille
/
or
murder
cannot
be
avoydid
as
ye
rede
Exod.
1.
where
the
mydwyues
being
commaundyd
of
Pharo
to
kyll
all
the
males
among
the
Israelites
/
at
the
tyme
of
there
byrthe
/
sayde
the
women
of
the
Ebrewes
were
deliuerid
before
they
came
to
them
.
1.
Sam.
19.
Michol
Dauid
wieffe
by
the
same
meanis
sauid
Dauid
.
So
did
Ionathas
cap.
20.
Dauid
in
the
21.
by
this
meanes
optaynid
bred
of
Ahimelech
the
Highe
prist
in
Nobe
.
and
avoidid
the
handes
of
Achis
the
kyng
of
Gath.
The
third
kynd
is
callyd
mēdac●●̄
perniciosum
.
a
pernicious
and
hurtfull
kynd
of
lying
that
cummythe
of
malice
/
hatred
/
enuye
or
disdayne
and
extendithe
to
the
hurt
of
his
neyghbour
.
this
kynd
is
damnable
whether
it
be
in
ciuile
causes
/
or
maters
of
religion
.
spetially
to
be
abhorryd
in
diuines
and
preachers
of
the
churche
that
cause
men
to
erre
from
the
way
of
saluation
tawght
vs
by
the
scripture
.
and
to
bring
people
from
the
old
lerning
of
the
Patriarches
/
prophetes
/
and
Apostelles
/
to
the
new
lernyng
of
men
.
from
our
mother
the
holie
churche
and
the
spouse
of
Christ
Eph.
5.
fr●m
a
churche
buldyd
apon
the
doctrine
/
and
fundation
of
the
Prophetis
/
and
Apostelles
Ephe.
2.
vnto
the
synagoge
of
the
deuill
/
buld
vpon
the
doctrine
of
Antechrist
.
Here
is
for
bydden
all
thinges
that
hurtythe
/
and
not
the
thyng
that
can
honestlie
and
cheritable
profet
the
truythe
/
and
a
good
cause
.
This
law
extendithe
against
those
that
by
ony
false
meanes
contend
in
iudgment
to
ouer
com
a
right
cause
/
or
molest
an
honest
persone
with
slaunders
/
and
lyes
.
or
souche
as
fayne
vntrew
accusatione
/
and
crymes
agaynst
ony
man
.
Who
is
not
onlie
damnyd
by
this
law
of
God
/
but
also
by
the
law
of
man
.
For
when
an
vngodlie
/
and
malicious
person
is
suffryd
to
lye
and
speake
what
he
lystythe
vnpunyshyd
/
there
is
nothyng
more
pernitious
in
the
worold
to
make
debate
and
to
breake
cherite
.
therefore
not
onlie
Godes
lawes
requirythe
the
slaunderer
to
be
punyshyd
with
the
same
payne
that
is
dew
for
the
offence
that
falselye
he
hathe
accusyd
his
brother
of
/
Deut.
19.
Matth.
7.
Luc.
6.
But
also
by
the
law
of
the
12.
tables
in
Rome
.
August
.
de
Ciuit.
libr.
21.
cap.
11.
Instit.
lib.
4.
Tit.
18.
libr.
Pandect
.
de
ijs
qui
infamiam
irrogant
,
slaunderours
be
not
vnpunishyd
.
likewyce
those
that
secratly
intende
dissention
/
or
debate
betwene
persones
/
and
barers
of
tales
/
that
they
them selfes
haue
fainyd
out
of
there
awne
malicious
interpretyng
of
a
thing
donne
to
a
godd
purpose
/
or
the
wordes
spoken
to
an
honest
end
/
contrary
to
the
trew
meaning
of
them
.
Against
souche
spekythe
.
S.
Aug.
de
ciuit
.
lib.
19.
cap.
6.
qui
ponit
in
iudicio
debet
poenam
similem
sustinere
,
quamuis
sint
uera
,
quia
occulta
manifestanda
non
sunt
.
that
is
to
say
he
that
propounythe
the
thing
he
cannot
proue
/
thowghe
it
be
trew
/
he
shuld
suffre
the
like
payne
him selfe
/
for
thinges
secreat
shuld
not
be
openyd
.
Vndrestond
that
if
the
mater
apertayne
vnto
God
/
cherite
/
the
gouerners
of
the
commune
wealthe
/
or
vnto
the
commune
wealthe
it selfe
:
then
shuld
the
ile
cheritable
be
openyd
/
if
it
cannot
be
secreatlie
remedyd
.
Deut.
13.
Here
is
for
bydden
all
flattery
and
curyng
of
fauour
.
An
i
le
that
destroythe
/
cite
/
and
worold
Raignythe
in
Moses
cheyre
/
in
the
court
of
princes
/
and
euery
pryuate
house
.
where
as
men
carythe
not
so
they
may
kepe
them selfes
in
fauour
or
com
into
fauour
what
the
preace
/
or
what
they
dispreace
.
So
it
pleace
there
maisters
/
these
Parasites
/
and
seruile
sort
of
men
hold
vpp
I
/
and
nay
as
the
wynd
blowithe
.
whiche
is
of
all
seruytudes
the
greatist
.
It
is
not
without
cause
that
so
many
wysmen
hathe
yeuen
counsell
to
be
ware
of
this
pestiferous
kynd
of
people
.
Cato
Cum
quis
te
laudat
iudex
tuus
esse
memento
.
That
is
to
say
if
ony
man
preacethe
/
remembre
to
be
thyne
awne
iudge
.
Cic.
de
Offic
1.
Cauendum
est
ne
assentatoribus
patefaciamus
aures
,
ne
adulari
nos
sinamus
.
that
is
to
say
/
we
must
beware
we
open
not
oure
eares
to
souche
as
pre●sythe
vs
falslie
/
and
not
suffre
oure selfes
to
be
slatteryd
.
None
be
so
mouche
in
danger
of
these
ile
men
/
and
daungerous
synne
as
the
prynces
nobles
/
and
superioure
poures
of
the
erthe
.
therfore
Ouid.
saythe
:
Agmen
adulantum
media
procedit
in
aula
.
that
is
to
say
.
The
Cluster
of
flatterers
walke
in
the
myddes
of
the
court
.
To
this
inhonest
and
fylthy
gayne
ether
pouertie
/
or
auaryce
storithe
them
as
Cic.
writithe
ad
Heren
.
lib.
4.
Duae
res
sunt
quae
possunt
homines
ad
turpe
compendium
commouere
,
in
opia
atque
auaritia
.
Ffarther
there
is
here
for
byddin
the
iudge
to
admit
/
or
ony
man
to
offre
in
iudgment
/
ony
partiall
/
fore
wrowght
/
or
condudyd
/
cause
.
in
case
it
be
knowen
:
the
person
accusyd
/
may
appele
to
a
higher
iudge
and
refuse
the
testimonies
/
that
speke
of
hatred
/
or
being
corruptyd
other
wayes
by
loue
/
or
mony
/
whether
it
be
all
redye
payed
/
or
yet
to
be
payd
/
Cod.
lib.
4.
Tit.
20.
when
the
law
saythe
thow
shalt
not
answere
as
a
false
wyttnis
against
thy
neighbour
/
it
declarythe
that
it
is
lawfull
to
shew
the
truythe
when
he
is
requiryd
which
condemnythe
the
opinion
of
those
/
that
thynke
it
not
lawfull
for
a
Chrystiane
man
/
to
contend
in
ony
cause
/
before
the
ciuile
Magistrates
of
the
Erthe
.
Remembre
those
4.
thynges
in
yeuing
of
testimonie
/
and
then
thow
shalt
not
offend
.
Ffyrst
remembre
God
/
and
the
truythe
/
and
do
for
them
asmouche
as
thow
mayst
.
2.
Put
a
part
all
affections
/
fere
/
loue
/
and
hatred
.
Consider
what
the
cause
/
is
/
and
not
who
is
the
cause
is
.
if
ony
man
speke
godd
/
or
ille
/
kepe
one
eare
stoppyd
with
thy
fynger
/
and
here
him
that
speakythe
withe
the
other
.
So
dyd
Alexander
the
great
.
and
when
he
was
demaundid
why
he
dyd
so
:
he
sayd
he
kept
th
one
eare
close
/
to
hyre
the
other
part
.
And
that
is
the
greatist
testimonie
that
ony
man
can
haue
to
commend
his
wisdomme
/
and
so
we
be
commaundid
Exod.
23.
Leuit.
19.
rede
the
chapiter
.
3.
se
thow
faine
nothyng
/
nor
add
nothyng
/
to
the
cause
whether
it
be
godd
/
or
bad
.
as
the
Pharises
did
against
Christ
/
and
his
holie
Martir
.
S.
Steuen
.
4.
se
thow
hyde
nothing
/
nor
dissemble
/
but
speake
platle
/
and
playnly
asmouche
as
thow
knowist
.
if
thow
obserue
not
these
.
4.
thinges
it
is
not
only
thyffte
agaynste
cherite
/
but
also
sacrilege
agaynst
God
.
Whiche
he
abhorrythe
Prouer.
6.
rede
the
cap.
and
shall
not
be
vnpunishid
.
Deut.
19.
cap.
rede
the
place
.
The
end
of
this
precept
is
that
we
vse
in
all
thynges
a
simple
verite
to
wardes
all
men
/
without
fraude
/
deceat
/
or
gyle
in
word
/
and
dede
.
and
all
that
is
before
spoken
in
many
wordes
/
the
somme
and
hole
is
/
that
we
uiolat
not
/
nor
hurt
with
slaunderous
wordes
/
calumniat
not
the
thing
well
spoken
or
donne
/
nor
other
waies
/
our
brothers
name
/
but
be
glad
in
all
thynges
/
to
promote
him
/
bo●the
in
Godes
/
and
fame
.
Caput
XIII
.
The
Tenthe
commaundement
.
THow
shalt
not
couet
thy
neighbours
house
/
nether
desyre
thy
neyghbours
wiffe
/
ether
his
man
seruant
/
ether
his
woman
seruant
/
ether
his
or
/
ether
his
Asseether
onything
that
is
thy
neighbours
.
ASmouche
as
is
necessarie
for
man
to
lyue
an
vpp
right
and
godlie
lyffe
in
this
worold
boothe
to
wardes
god
and
man
is
repetyd
in
the
Nynne
commaundementes
afore
if
they
be
obseruyd
accordin
to
there
institution
/
and
mid
of
allmightie
the
yeuer
of
the
same
.
As
he
desyrithe
all
th
externall
actes
of
man
to
extend
vnto
the
glorie
of
god
/
and
utilite
of
oure
neighbour
:
so
doothe
he
in
this
last
precept
require
/
that
the
mynd
and
solle
of
man
be
replenyshid
withe
all
affections
and
disyre
of
loue
and
cherite
/
That
what
so
euer
we
do
/
it
be
donne
with
out
vayne
glorye
/
and
hypocrysye
from
the
hart
/
not
shewyng
one
thyng
vttwardlie
/
and
haue
an
other
secreatlie
in
the
hart
.
and
this
commaundement
is
referryd
to
all
the
other
as
Chryst
saythe
Matth.
5.
Thowghe
the
wordes
of
the
commaundement
make
mencyon
onlye
of
the
concupiscens
of
souche
thynges
as
be
oure
neyghbours
possession
.
As
his
house
/
his
wiefe
with
other
souche
Godes
as
be
his
.
and
in
this
precept
is
declaryd
spetially
oure
infirmite
/
and
weakenis
that
we
ar
all
miserable
synners
Roman.
7.
for
neuer
was
there
/
or
euer
shal
be
/
onlye
Chryst
exceptyd
but
offendyd
in
this
precept
/
to
what
perfection
or
degre
of
holinys
so
euer
he
came
vnto
.
No
creature
born
into
the
worold
could
satisfie
this
lawe
/
and
all
holie
sayncts
had
synne
remaynyng
in
them
as
long
they
lyuyd
Psal.
14.2.1
.
Ioan.
1.
Rpm.
7.
1.
Cor.
4.
Psal.
129.16.31
.
Iob.
9.
Exod.
34.
of
the
whiche
places
we
may
lern
to
call
for
the
great
/
and
inestimable
helpe
of
God
that
we
may
be
quit
/
and
sauyd
from
this
imperfection
/
in
Christ
Iesu
/
and
accomptyd
in
him
the
childre
of
God
and
satisfiers
of
the
law
Roman.
8.
for
by
this
law
is
requyryd
souche
a
cherite
/
and
syncere
loue
towardes
God
/
and
man
:
that
the
mynd
shuld
not
haue
asmouche
as
ony
contrary
motion
/
or
ony
resistaunce
at
all
/
to
stayne
the
glorie
/
and
bewtye
of
this
loue
.
Whiche
comprehendyth
all
those
commaundementes
afore
rehersyd
as
Christ
saythe
Matth.
22.
Marc.
12.
and
like
wyce
Matth.
7.
all
thynges
that
ye
would
men
shuld
do
to
youe
/
the
same
do
ye
to
them
.
This
is
the
lawe
/
and
the
prophetes
.
So
that
by
these
wordes
ye
may
know
what
is
the
scope
and
end
of
the
law
.
trewlye
none
other
thyng
then
to
bryng
men
to
iustyce
and
honestie
of
liffe
/
and
to
make
him
lik
vnto
the
law
/
and
so
vnto
allmightie
God
/
who
is
ymayge
the
law
expressythe
.
and
the
more
man
conformythe
him selfe
to
lyue
after
the
lawe
/
the
more
resemblythe
the
almighty
God
yeuer
of
the
law
.
Moses
when
he
would
bruely
call
vnto
remembraunce
the
somme
of
Godes
lawes
saythe
/
Et
nunc
Israel
quid
petit
abs
te
Dominus
Deus
tuus
,
nisi
ut
timeas
Dominum
,
&
ambules
in
uijs
eius
:
diligas
eum
,
ac
seruias
ei
in
toto
corde
,
&
tota
anima
,
custodiasque
mandata
eius
,
Deut.
20.
That
is
to
say
/
Therfore
now
Israel
what
dothe
the
lord
/
thy
God
aske
of
the
/
sauyng
that
thow
shuldest
fere
the
lord
/
and
walke
in
his
commaundementes
/
loue
hym
/
and
serue
him
/
withe
all
thy
hart
/
and
lieffe
/
and
to
kepe
his
commaundementes
.
and
repetythe
the
same
wordes
agayne
.
22.
cap.
the
law
would
that
our
hartes
shuld
be
replenyshid
withe
the
loue
of
God
.
of
the
whiche
loue
prosedithe
the
loue
to
wardes
our
neyghbour
as
Paule
writithe
1.
Tim.
1.
The
occasion
of
all
hatred
that
we
bare
vnto
God
/
his
holie
word
/
and
oure
neighboure
/
is
the
loue
of
oureselfes
/
and
the
vanite
of
this
worold
.
In
this
Commaundement
is
not
only
forbyd
th
effect
of
i
le
/
but
also
th
affect
and
desyre
towardes
ile
.
Not
onlie
th
affect
/
lust
/
concupiscens
/
prones
/
inclination
/
desyre
and
appetite
towardes
ile
:
but
also
when
man
is
moost
destitute
of
synne
/
and
moostfull
of
vertew
:
moost
ferrist
from
●he
deuill
/
and
nerist
to
God
:
out
of
hell
/
and
in
heauen
/
Philippens
.
3.
Yet
is
his
workes
so
vnperfeyt
/
that
if
it
were
not
for
the
fre
/
liberall
/
and
mercyfull
imputation
of
iustice
in
Christ
Iesu
man
were
damnyd
/
Rom.
7.8
.
Psalm.
143.
He
that
considerithe
this
precept
well
/
shall
the
better
perceaue
the
greatnys
of
goddes
infinite
mercy
:
and
vndrestand
the
article
and
doctrine
of
fre
iustification
by
faythe
.
For
all
thowghe
grace
preuent
the
doyng
of
godd
/
and
folowit
neuer
so
mouche
/
yet
is
the
worke
vnperfet
/
and
satisfyythe
not
the
perfection
of
the
law
.
onlie
it
is
Christes
merites
that
we
be
sauyd
by
.
the
whiche
article
the
deuill
moost
enuyythe
/
and
goithe
about
to
oppresse
as
mouche
as
is
possible
.
Confesse
thy selfe
thermore
in
thy
moost
perfection
and
say
:
lord
God
haue
petie
and
compassion
vpon
me
allwayes
/
and
for
euer
:
thy
vnprofetable
seruant
/
L●
.
17.
and
when
thow
speakyst
of
grace
/
remembre
is
is
not
only
the
fre
giffte
of
God
to
preuent
the
in
doing
well
/
and
to
folow
the
in
the
same
/
but
also
fre
imputation
of
lieffe
eternall
whiche
thow
canst
not
merit
nether
withe
grace
/
nether
without
grace
.
For
as
I
sayde
before
to
what
perfection
so
euer
thow
be
com
vnto
:
this
law
accusithe
the.
Thow
shalt
no
couyt
.
But
be
cause
thow
trowist
/
and
beliue
in
Christ
Iesu
thow
shalt
be
sauyd
/
Ioan.
3.4.5.6
.
and
wher
as
the
law
promisythe
nothing
but
vpon
souche
condicion
as
we
performe
it
to
the
vttermust
/
Christ
Iesu
take
the
from
here
/
the
rigure
and
extremite
of
here
iustice
in
vs
/
and
laythe
it
vpon
himselfe
.
So
that
the
blysse
eternall
that
the
lawe
promisythe
for
workes
:
God
yeuythe
vnto
vs
by
grace
/
for
his
sake
that
onlie
satisfyed
the
law
Christ
Iesus
/
Roman.
5
Ephes.
1.
Colloss.
1.
Galat.
4.
And
in
this
Argument
of
fre
iustification
wrytythe
/
Saynct
Paule
in
the
leuen
fyrst
chapiters
in
the
Episto
.
to
the
Ro.
where
as
in
the
4.
he
puttythe
Abraham
for
an
example
that
is
the
father
of
all
belyuers
.
in
whom
we
may
see
how
the
frendes
of
God
ar
iustifyed
/
or
optayne
the
fauour
of
God
.
And
saythe
that
Abraham
was
iustied
by
faythe
/
Genes.
15.
and
before
circumsition
.
Whereas
thow
seyst
/
too
thynges
.
One
that
the
vncircumcysyd
was
iustifyed
▪
the
other
that
noman
was
iustified
By
the
merites
/
or
bentfites
of
the
Sacrament
.
Like
wyce
he
was
promisyd
to
be
the
here
of
the
worold
because
of
him
shuld
be
born
Christ
Iesu
the
lord
of
the
worold
/
Id
credidit
,
non
per
Legem
meruit
.
This
he
beliuyd
/
and
not
by
the
lawe
merytyd
/
Galat.
3.
an
other
reason
Paule
alegythe
that
Abraham
/
and
all
other
ar
iustified
by
faythe
.
It
is
not
possible
that
the
promes
of
God
shuld
be
irritatyd
or
made
vayne
:
but
if
it
dependyth
of
the
iustice
of
the
law
/
it
could
not
be
certain
.
therfore
addithe
he
/
frely
by
faythe
.
whyche
faithe
in
optaining
remission
of
synne
beholdithe
only
the
mercy
of
God
in
Christ
Iesu
/
and
lokithe
apon
none
other
merites
.
Yet
marke
more
:
he
saithe
that
grace
is
the
heritayge
of
the
belyuer
/
by
the
iustice
of
faythe
/
Roman
.
4.
Then
it
is
no
merit
.
Haeredes
nascimur
,
non
emimus
.
We
ar
born
heres
/
and
bye
it
not
as
those
say
that
attribute
remission
of
synne
to
workes
or
Sacramentes
whiche
doothe
testifye
or
confyrme
/
the
frendes
of
God
/
and
not
make
them
Godes
frendes
/
Roman.
4.
Thus
thow
seist
what
the
law
is
/
how
thow
or
bound
studiouslie
to
obey
it
/
and
how
it
is
fulfyllyd
in
Christ
Iesu
/
who
is
iustyce
is
thyne
/
If
thow
belyue
in
hym
/
as
thowghe
thow
haddest
perfetlie
satisfied
the
Law
thy selfe
.
Certanne
obiections
that
kepythe
man
from
the
obedience
of
Godes
lawes
solutyd
Caput
XIIII
.
1.
Of
tyme
/
and
place
.
AS
it
is
the
maner
of
all
Orators
not
onlie
to
stablishe
the
mater
they
intreat
of
/
withe
souche
reasones
/
Argumentes
/
and
probations
as
best
may
confyrme
/
and
stablishe
there
purpose
/
but
also
ad
souche
reasones
/
as
may
inclinthe
herers
to
fauour
the
thing
spoken
:
and
like
wyce
leauein
there
mindes
souche
perswations
/
as
might
in
maner
prycke
them
forthe
/
and
beforse
constrayne
them
to
put
in
effect
and
practyse
the
thyng
spoken
of
/
and
then
to
remoue
souche
impedimentes
/
and
breake
the
forse
of
souche
contrarie
Argumentes
/
as
may
be
obiectyd
to
let
the
thyng
/
the
would
optayneand
proue
.
So
doothe
Moses
in
the
booke
of
Deuteronom.
as
thow
hardist
before
/
leaue
no
Argument
nor
reason
vnspoken
of
/
that
might
excitat
/
store
vpp
/
prouoke
and
forse
vs
to
the
loue
/
obedience
/
and
execution
of
Godes
Lawes
/
as
the
28.
chapit
.
of
Deuterono
.
shewithe
.
In
the
29.
and
30.
he
remouythe
all
the
obiections
/
impedimentes
/
and
lettys
that
with
oldythe
vs
from
the
obedience
/
and
doyng
of
Godes
Lawes
.
The
fyrst
Sophisme
or
carnall
obiection
is
when
men
say
it
is
no
place
/
nor
tyme
now
to
lerne
/
or
obey
the
word
of
God
/
we
be
not
in
amonasterie
/
in
the
scole
/
or
in
the
temple
:
we
be
in
the
brode
worold
/
and
must
do
as
other
men
do
and
rather
serue
the
place
we
be
in
/
&
ululare
cum
Lupis
.
Barke
withe
the
Wulfe
/
then
speake
of
the
Scripture
.
so
dothe
they
reason
of
tyme
likewyce
.
now
it
is
to
dangerous
a
season
to
reason
ony
maters
/
let
it
passe
till
he
worold
be
more
quyet
/
and
souche
like
.
As
the
Israelites
might
haue
sayd
to
Moses
that
commaundid
to
obserue
this
law
when
they
came
into
the
land
of
Canaan
.
We
obseruid
not
these
preceptes
in
the
wildernys
/
wherfore
then
more
in
Canaan
.
we
kept
them
not
for
the
space
of
40.
yers
/
nomore
will
we
here
affter
.
This
obiection
he
breakythe
/
and
prouithe
that
the
law
shuld
be
allwaies
obseruid
/
and
in
euery
place
:
and
shewithe
how
the
obseruation
of
the
law
was
rewardyd
/
and
the
neglectyng
of
it
punishyd
.
And
declarithe
the
same
by
examples
.
God
fed
his
frendes
in
the
desert
by
miracle
from
heauen
/
and
preseruyd
all
there
apparell
that
it
consumyd
not
/
nor
peeyshyd
in
the
waring
/
for
the
space
of
40.
yers
.
Then
of
Pharao
and
the
too
great
Kynges
of
Hesbon
/
and
Basan
.
Sehon
/
and
Og.
Caput
XV.
2.
Exception
of
persones
.
THe
second
obiection
is
/
when
men
put
from
them selfes
the
obedience
of
the
law
vnto
other
.
Saing
.
let
the
Prystes
/
and
Monckes
kepe
the
law
and
lērne
it
.
what
shuld
a
Prynce
/
Magistrat
/
or
Gentle
man
be
bound
to
lerne
and
kepe
all
those
holie
rules
.
farther
/
vthe
cannot
be
tyed
to
so
streight
canonnes
it
must
not
so
be
brydelyd
.
Souche
as
be
parkyd
in
/
with
highe
wales
and
separatyd
from
the
worold
must
obserue
these
Commaundementes
of
God
.
This
wyckyd
acceptation
of
persones
.
Moses
destroythe
/
and
most
Godlye
repetythe
and
numbrythe
the
membres
of
the
churche
/
the
orders
/
and
decrees
of
the
same
.
Repetythe
the
wordes
of
the
aliaunce
.
Sayng
:
Vos
omnes
hodie
statis
coram
domino
Deo
uestro
.
Principes
uestri
,
tribus
uestre
,
Seniores
uestri
,
Praefecti
uestri
atque
omnes
uiri
Israel
.
Paruuli
quoque
uestri
,
uxores
uestrae
,
&
Peregriuus
tuus
&c.
That
is
to
say
/
All
ye
this
day
stand
before
the
lord
youre
God
/
youre
Prynces
/
youre
trybes
/
youre
Elders
/
youre
Officers
/
and
all
men
of
Israel
.
Youre
Chyldren
/
youre
Wieues
/
and
thy
Gest
.
and
so
forthe
/
Rede
the
place
.
And
why
they
stode
before
the
lord
/
the
text
dyclarythe
.
To
entre
aliaunce
withe
him
.
No
maner
of
person
is
excludyd
from
the
lege
.
Wherby
we
know
as
Godes
mercy
is
commune
for
all
men
/
whiche
is
the
fyrst
part
of
the
condicion
expressyd
in
the
lege
so
a
like
is
the
obedience
towardes
the
law
requiryd
of
all
men
:
specially
of
souche
as
be
the
gouerners
of
the
people
in
the
ministerie
of
the
churche
/
or
else
in
the
gouernaunce
of
the
commune
wealthe
.
If
the
Preacher
be
ignorant
of
Godes
worde
/
and
of
a
dissolute
liefe
what
Godlinies
or
vertew
can
there
be
in
his
herers
.
If
the
Kyng
/
Prince
/
Magistrat
/
or
Rulers
of
the
commune
wealthe
/
nor
know
godes
lawes
/
nor
folow
iustice
/
equite
/
temperancye
/
nor
sobriete
/
What
honestye
or
vertew
can
they
loke
to
haue
in
there
subiectes
.
They
must
gyue
example
of
all
vertew
.
Let
them
beware
betyme
that
vse
these
obiections
/
for
if
they
thick
to
haue
God
for
there
God
/
let
them
obserue
his
aliaunce
.
For
he
will
punishe
the
transgressoure
withe
our
respect
of
persones
who
so
euer
it
be
.
Caput
XVI
.
3.
Presumption
.
THe
thyrd
obiection
/
or
Satanicall
sophisme
is
presumption
or
securite
of
Godes
will
/
when
men
knowithe
what
is
to
be
donne
yet
against
his
knolege
presuming
of
Godes
mercie
dothe
the
thing
that
is
ille
This
horrible
sinne
extendithe
wounders
far
.
Thone
sittithe
in
iudgment
and
falslie
iudgithe
.
The
other
clymmithe
to
honor
/
and
ryches
by
flattery
/
vsury
/
simonye
/
extorsion
/
fraude
/
and
pylling
of
the
poure
.
The
other
holdythe
in
the
truithe
to
bespoken
/
and
lettythe
out
the
lies
that
shuld
be
kept
in
:
with
all
souche
other
like
vices
/
as
raigne
now
aday
in
the
worold
.
They
hyre
by
the
wordes
of
God
/
that
those
iles
and
abhominations
be
cursid
of
God
/
yet
hope
they
the
contrary
and
think
yet
to
haue
Godes
fauour
/
as
the
text
saythe
▪
Deut.
29.
rede
and
marke
it
:
Cum
audierie
uerba
iuramenti
huius
,
benedicat
sibi
in
corde
suo
dicens
:
pax
erit
mihi
,
etiam
si
incessero
in
imaginatione
cordis
mei
,
ut
addat
ebriam
sitienti
.
That
is
to
say
/
when
he
hyrythe
the
wordes
of
this
othe
(
where
God
swerithe
to
punishe
the
ile
Deut.
28.
)
he
promisythe
good
to
him selfe
/
sayng
in
his
hart
/
yea
if
I
walke
in
the
ymagination
of
my
hart
/
and
take
my
pleasure
there
is
no
danger
.
This
diabolicall
presumption
is
th
occation
that
men
not
only
fall
into
dyuerse
kyndes
of
abhomination
/
but
all
so
perseuer
in
the
same
ile
.
let
euery
man
iudge
his
awne
consciens
and
se
.
Agaynst
the
word
of
God
he
takythe
hope
/
as
it
semythe
him
of
Godes
mercy
/
whiche
is
no
hope
at
all
/
but
the
very
withe
/
and
halter
of
the
deuill
to
strangle
at
length
him
/
that
is
this
perswadid
in
this
ile
/
and
dangerous
opinion
.
They
thinke
it
is
faythe
/
where
as
it
is
very
arrogancy
/
a
trew
knolege
of
God
/
when
it
is
but
adeuyllysh
illusion
/
and
false
opynion
of
man
as
it
aperythe
in
the
same
place
by
Moses
wordes
Non
agnoscit
Dominus
ut
propitietur
ei
,
sed
fumabit
tunc
furor
Domini
,
&
zelus
eius
in
uirum
istum
,
&
cubabit
super
eum
omnis
maledictio
,
quae
scripta
est
in
libro
isto
,
delebitque
Dominus
nomen
eius
sub
coelo
,
Deut.
29
,
that
is
to
say
/
the
lord
will
not
fauour
him
/
but
then
be
angre
/
and
kendle
his
Ire
against
this
man
/
so
that
euery
malediction
wroten
in
this
booke
shall
rest
vpon
him
/
and
the
lord
shall
destroy
his
name
vnder
heauen
.
Rede
the
place
/
and
lern
to
a
vayde
souche
securite
and
sinister
iudgment
of
god
and
his
nature
.
The
originall
/
and
fontaine
from
whens
this
presumption
springithe
is
ignorancie
/
and
a
trust
in
other
mennes
vertewes
for
whois
merites
the
thinke
to
be
sauid
.
Some
say
they
haue
Angellis
/
and
Archangellis
/
and
many
other
holie
saynctes
in
heauen
that
commend
there
saluation
to
God
.
An
other
trustythe
to
souche
workes
as
may
be
donne
apon
the
erthe
for
hym
/
and
he
do
nothing
hym selfe
but
liue
as
he
list
in
a
vayne
hope
/
to
haue
solace
in
iniquite
.
This
great
offence
is
noryshyd
diuerse
Wayes
.
fyrst
when
men
iudge
not
aright
of
Godes
nature
that
he
is
as
angre
with
synne
as
the
scripture
saythe
.
The
second
when
men
iudge
amisse
of
Godes
workes
.
When
they
se
/
he
punishyd
one
for
synne
/
he
thynkythe
not
that
the
same
punysment
apertaynythe
vnto
hym
.
Moses
teachyth
/
and
settythe
before
the
people
the
workes
of
God
/
his
wounders
and
meruelles
donne
in
Aegypt
/
in
the
cites
of
Sedom
/
and
Aemora
/
Adma
and
Zeboijm
the
whiche
the
lord
subuertyd
in
his
Ire
/
and
furie
and
sayd
these
workes
only
punyshyd
not
those
that
offendyd
/
but
also
shuld
teache
all
other
men
to
avoyde
Godes
displeasure
:
for
to
that
end
miracles
of
punysmentes
be
don
/
as
Chryst
saythe
Luc.
13.
to
fore
warne
men
of
the
ile
to
com
.
and
thus
hathe
he
all
wayes
callyd
men
to
penaunce
.
If
they
would
still
be
nawght
/
a
lenghe
he
punyshyd
cruellye
/
as
not
only
the
holie
Histories
of
the
Bible
testifie
where
as
ye
se
kynges
/
and
kyngdomes
/
changyd
and
destroyd
/
but
also
in
prophane
wryters
ye
shall
se
/
by
what
miracles
God
callyd
the
Magistrates
/
and
people
of
the
commune
wealthe
to
repentaunce
.
Titus
Liuius
libro
tertio
de
secundo
bello
Punico
writyt
he
that
an
ox
caluyd
a
horse
.
in
the
7.
booke
a
Pigg
varryd
withe
a
mannis
mouthe
.
and
a
child
borne
withe
an
Elephantes
hed
.
Valerius
wrytythe
lib.
1.
ca.
4.
that
a
Mare
folyd
a
Hare
in
the
kynge
of
the
Persians
campe
callyd
Xerxes
.
Who
as
somme
wryters
record
/
browght
against
the
Atheniens
1700000.
men
of
warr
.
Whom
Themistocles
the
Capitane
of
the
Grekes
ouer
came
in
the
See
.
Herod
.
wrytythe
this
Historie
at
large
.
Had
kyng
Xerxes
consideryd
the
worke
of
god
he
might
haue
lernyd
that
there
was
a
god
that
would
torn
the
forse
/
and
corayge
of
his
horsmen
/
into
the
fere
and
timidite
of
the
timerous
/
and
ferefull
hare
.
Liuius
lib.
3.
de
vrbis
origine
writithe
how
the
heauens
burnyd
/
and
deuidid
it selfe
in
too
li.
2.
de
2.
bello
Punico
.
the
see
bankes
burnid
.
The
sonne
was
seene
to
fyght
with
the
Mone
.
and
like
wice
too
Mones
to
be
seen
in
the
day
.
lib.
3.
he
saythe
that
the
See
burnyd
.
These
supernaturall
workes
might
haue
tawght
the
people
of
those
dayes
amendement
of
lief
had
they
not
byn
blynd
as
we
be
that
neuer
take
profet
by
ony
worke
of
God
/
other
wyce
than
to
eat
the
reuēwes
of
the
earthe
as
the
brute
bestes
of
the
same
.
nor
no
more
knolege
of
god
by
the
motions
of
the
heauens
then
the
ox
/
or
horse
/
that
like
wyce
see
them
/
and
yet
nether
the
wyser
nether
the
better
.
if
we
markyd
the
8.
and
19.
Psalm.
we
shuld
know
they
were
made
to
an
other
end
.
The
gentiles
shame
vs
/
all
a
waie
thar
lernid
by
the
reuolution
of
the
yere
that
nothyng
was
durable
in
this
mortall
lyffe
Horat.
Carmi.
lib.
4.
Immortalia
ne
speres
monetannus
,
&
almum
Quae
rapit
hora
diem
.
The
thyrd
reason
is
that
men
iudge
amisse
of
Godes
promisis
that
saythe
he
will
punyshe
doutles
for
synne
all
maner
of
people
/
be
they
neuer
so
strong
as
the
prophetis
all
waies
testifie
/
Hier.
in
espetiall
.
He
sayd
if
the
people
conuertyd
not
from
there
doyng
of
ile
/
God
would
kepe
promese
withe
them
/
and
destroy
there
land
.
but
they
belyuyd
it
not
but
sayd
.
Templum
domini
,
Templum
domini
,
Templum
domini
.
The
temple
of
God
/
the
temple
of
God
/
the
temple
of
God
.
They
iudgyd
then
as
many
doo
now
aday
when
they
se
there
cites
/
and
contre
strong
they
thynke
it
is
not
possible
to
be
ouercom
.
So
thowghe
the
Troianes
and
deceauyd
themselfes
as
the
prophetie
of
Nerci
fore
spake
.
Post
certas
hyemes
uret
Achaicus
Ignis
Iliacas
domos
.
Hor.
Car.
lib.
1.
An
other
so
estemythe
the
forse
of
the
people
and
puttythe
there
confidence
in
the
same
sayng
/
let
this
bablyng
preacher
say
what
a
lyft
God
is
not
so
cruell
as
he
spekithe
of
.
It
shall
cost
many
a
broken
hed
before
ony
enemy
entre
ony
parsell
of
oure
commune
wealthe
.
but
trust
to
it
if
sinne
be
not
banyshid
/
the
Ire
of
God
will
find
away
in
at
last
/
and
the
deferring
therof
is
onlie
to
call
vs
to
a
better
liefe
and
not
that
he
is
a
slepe
/
or
aprouithe
our
ile
lyffe
.
Rom.
2.
as
thow
feist
example
of
the
Israelites
in
the
land
of
Canaan
whiche
was
passing
strange
/
and
the
inhabitauntes
therof
the
onlie
commune
wealthe
of
God
/
as
they
sayde
The
temple
of
God
/
the
temple
of
God
.
yet
at
the
last
Nabucadnezer
that
thy
lokyd
not
for
was
there
destruction
Esai
.
22.
marke
the
punishment
and
the
cause
there
of
whiche
was
sinne
and
lerne
to
be
ware
.
tawght
be
an
other
mannes
ile
.
Caput
XVII
.
4.
Curiosite
.
THe
ffourthe
let
or
impediment
is
curiosite
and
ouer
mouche
sarchyng
the
pryuytes
/
and
secreates
of
God
when
men
of
an
ile
/
and
licentious
liefe
returne
not
to
penence
as
the
scripture
byddythe
.
But
mountythe
streighte
waie
into
Godes
prouidence
and
predestination
.
cōtēnynge
the
will
of
god
that
is
made
open
to
him
in
the
scripture
/
that
god
would
him
now
to
repent
/
and
to
receaue
grace
/
Sarchithe
to
know
the
thing
that
neuer
was
made
open
to
man
or
angell
the
euent
/
and
end
of
thinges
to
cum
.
thus
reasonithe
withe
him selfe
/
who
knowythe
what
his
last
houre
shal
be
.
wherfore
fauorithe
god
the
one
/
and
not
the
other
.
Some
time
the
good
makitbe
an
ile
end
/
and
the
ile
a
godd
.
In
this
opinion
/
and
inscrutable
misterie
he
werithe
all
his
wittes
/
and
at
the
end
of
his
cogitacions
/
fyndithe
more
abstruse
/
and
doutfull
obiections
than
at
the
beginning
/
so
that
he
cummithe
from
this
scole
nether
wyser
nether
better
Moses
Deu.
29.
remouithe
this
vngodlie
let
/
and
impediment
saing
:
Secreta
domini
dei
nostri
reuelata
sunt●
obis
&
filijs
nostris
usque
in
seculum
,
ut
faciamus
omnia
uerba
legis
huius
.
That
is
to
say
/
the
secreat
of
the
lord
our
Gdd
ar
made
open
vnto
vs
/
and
vnto
oure
chyldren
for
euer
/
that
we
do
all
the
preceptes
of
this
lawe
.
The
whiche
wordes
playnlye
condēnithe
oure
folyshe
/
and
audatious
presumpsion
that
sekythe
to
know
what
shall
happen
vnto
vs
in
the
houre
of
deathe
/
and
will
not
know
the
thyng
that
shuld
be
don
in
all
oure
lieffe●
to
say
that
God
would
haue
vs
know
the
thing
that
is
openyd
vnto
vs
in
the
sceipture
Godes
mercy
promysyd
in
Christ
Iesu
/
and
folow
him
in
all
vertew
.
if
we
offend
to
repent
/
and
leaue
synne
then
hathe
he
promisyd
mercy
/
and
will
yeue
it
as
Moses
saythe
cap.
30.
Deut.
Do
the
thyng
that
thow
art
bed
to
do
/
and
folow
the
will
of
God
made
open
vnto
the
in
his
word
.
as
for
thy
disputation
of
Godes
prouidence
is
a
curiosite
/
and
no
religion
/
a
presumpsion
/
and
no
faythe
/
a
let
of
vertew
/
and
fartheraunce
of
vyce
.
When
thow
heryst
penence
spoken
of
/
lerne
that
lesson
out
of
hand
lest
perauerture
thow
be
neuer
good
scoler
in
Theologie
/
ot
Godes
lawes
.
It
farythe
many
tymes
withe
vs
that
long
go
to
scole
in
diuinite
/
and
yet
neuer
godd
deuines
/
as
it
farythe
in
the
scole
of
Rethorike
where
as
if
at
the
begynnyng
the
scoler
profet
not
as
Arist.
saythe
shall
neuer
●e
good
oratoure
.
Therfore
Moses
saythe
in
the
29.
cap.
Deut.
Non
dedit
dominus
uobis
cor
ad
intelligendum
et
oculos
ad
uidendum
,
atque
aures
ad
audiendum
usque
in
presentem
diem
.
That
is
to
say
/
God
gaue
youe
not
a
hart
to
vnderstand
/
Iyes
to
see
/
nor
eares
to
hyre
vntill
this
present
day
.
Here
doothe
Moses
speke
ironice
/
and
semythe
to
deny
/
the
thing
he
would
affirme
.
As
Arist.
or
Cicero
might
say
when
they
haue
applid
all
there
laboure
and
donne
the
best
they
can
to
make
there
scolers
lernyd
yet
profetythe
nothyng
.
them
depart
out
of
the
scole
/
and
say
vnto
there
audience
I
neuer
openyd
vnto
youe
the
sciens
that
I
towght
youe
.
Not
that
the
fault
was
in
them
/
but
in
the
auditours
that
/
neglectyd
there
diligence
and
doctrine
.
So
doothe
Moses
now
speake
of
God
/
not
that
the
fault
was
in
him
/
that
those
vnkynde
people
vnder
stode
not
the
doctrine
he
towght
/
but
in
them selfes
as
it
apperithe
in
the
text
.
for
he
vsith
now
the
rode
of
persequution
/
punishythe
them
/
betythe
them
/
yea
and
killythe
them
because
they
would
not
lerne
the
thing
he
towghe
them
.
Ffarther
he
shewythe
that
his
pleasure
was
/
they
shuld
chose
the
godd
and
leaue
the
ile
/
to
be
in
wealthe
/
and
avaide
the
wo
/
This
argument
he
prouythe
of
his
awne
nature
/
whiche
is
amiable
/
louyng
/
and
holie
inclynyd
to
do
well
vnto
man
/
and
to
be
at
peace
withe
him
.
But
because
man
of
his
awne
malyce
contemnythe
the
word
/
and
doctrine
of
Go●
he
is
not
onlye
rigurouse
/
and
seuere
agaynst
man
/
but
also
he
waxithe
so
angre
for
synne
as
he
that
chafythe
/
and
monythe
him selfe
that
all
men
may
preceaue
be
his
countenaunce
he
is
offendyd
.
Therfore
saythe
the
text
.
Fumabit
furor
Domini
,
Deut.
29.
that
is
to
say
/
the
furie
of
god
shall
smoke
against
the
synner
.
Oure
gospellers
be
better
lernyd
then
the
holie
goost
/
for
they
wyckydly
attribute
the
cause
of
punishment
/
and
aduersite
to
godes
prouidence
whiche
is
the
cau●●
of
no
ile
/
as
he
him selfe
can
do
no
ile
.
and
of
e●ery
mischeffte
that
is
don
they
say
it
was
Godes
●ill
.
the
holie
gost
puttithe
an
other
cause
as
it
is
wroten
here
/
Deu.
29.
that
is
to
say
/
Sinne
in
man
and
the
contempt
of
his
holie
word
.
farther
the
payne
is
not
inflictid
by
predestination
to
lost
man
/
but
boothe
predestination
and
the
affliction
extendithe
to
call
man
from
damnation
/
Ezech.
33.
1.
Cor.
11.
Psal.
118.
Apoc.
3.
Esa.
26.28
.
Heb.
12.
Prouer.
3.
Mat.
11.
Rom.
11.
Esa.
61.
The
blind
soothe
saiers
that
writ
of
thinges
to
cum
ar
more
to
be
estemid
then
these
curiouse
and
highe
climming
wittis
:
for
they
attribute
the
cause
of
i
le
vnto
the
ile
respectes
and
sinistre
coniunctions
of
the
Planetes
.
Refuse
not
therfore
the
grace
of
frid
/
nor
on
s
receauid
banishe
it
not
with
i
le
conuersation
.
If
we
fall
/
let
vs
here
allmightie
god
that
callithe
vs
to
repentaunce
withe
his
word
and
returne
/
let
vs
not
continew
in
sinne
/
nor
hepe
one
sinne
apon
the
other
/
lest
at
last
we
come
to
a
contempt
of
God
and
his
word
/
for
remission
is
promisid
to
asmony
as
repent
as
Moses
shewithe
in
the
30.
chap.
Deut.
and
like
wyce
all
the
scripture
/
and
examples
therof
.
But
remembre
what
the
text
saithe
that
thow
must
conuert
vnto
God
/
that
by
the
meanes
and
mediation
of
Christ
/
and
that
with
all
thy
hart
and
then
thow
maiste
fynd
remedie
.
conuert
not
/
to
supersticion
and
by
a
Masse
for
thy
synnes
/
or
lo●●
helpe
of
ony
sainct
:
but
onlie
of
god
as
his
wor●
teachithe
/
Ioan.
15.
for
he
that
strake
the
for
synne
can
heale
the
agayne
.
Say
not
in
aduersite
as
Cicero
dyd
:
Nisi
quis
Deus
,
uel
casus
aliquis
sub
uenerit
,
salui
esse
nequeamus
,
lib.
16.
Epist.
148.
For
there
is
nothing
in
heauen
nor
erthe
that
sauithe
but
God
alone
.
Caput
XVIII
.
5.
Desperation
.
THe
fygthe
let
or
impediment
is
desperation
/
when
as
men
thincke
they
cannot
be
sauyd
/
but
ar
excludid
from
all
mercie
.
And
this
is
not
alight
and
smale
let
for
men
that
hathe
offendyd
.
And
is
contrarie
vnto
Presumption
/
for
presumption
hathe
somme
simile
and
shew
of
hope
/
for
all
thowghe
man
offend
the
will
of
God
/
yet
doothe
he
trust
in
the
doyng
and
perseueraunce
of
ile
that
God
will
not
punyshe
.
The
whyche
impiete
and
wyckidnis
/
takythe
from
God
his
iustice
.
Of
the
contrarie
nature
is
desperation
/
it
takythe
from
God
his
mercye
.
For
when
they
offend
and
continew
in
synne
/
they
thincke
there
is
no
mercie
leffte
for
them
.
The
whiche
sinne
and
blasphemie
thus
procedithe
in
man
.
the
desparat
person
hathe
now
his
Iys
in
Godes
iustice
/
redithe
/
hyrithe
/
and
seythe
how
cruelly
/
and
withe
rigure
he
reuengythe
the
transgression
of
his
law
.
Beholdithe
the
examples
in
whom
God
exequutid
the
same
rigure
and
punishment
/
that
his
conscience
is
oppressyd
with
all
.
considerithe
his
awne
strenghte
/
whiche
is
prone
vnto
nothing
but
vnto
ile
.
Seythe
how
difficile
/
and
hard
the
thinges
be
/
that
God
commaundithe
/
specially
because
of
his
accustome
and
long
contineaunce
in
synne
.
This
discurse
/
and
progresse
in
th
acknolege
of
sinne
barythe
him
in
hand
that
it
is
impossible
to
returne
vnto
god
.
Then
doothe
they
for
the
more
part
abrydge
and
shortynne
there
awne
daies
/
or
else
chose
an
other
kynd
of
lyffe
then
God
appoyntythe
in
the
Scripture
.
As
Sardanapalus
the
last
Kyng
of
the
Assyriaunce
prescribid
at
his
deathe
this
rule
to
liue
by
/
and
leffte
the
word
of
God
.
of
whom
Iustinus
lib.
1.
wrytythe
.
Ede
,
bibe
,
lude
,
post
mortem
nulla
uoluptas
.
Cum
te
mortalem
noris
,
presentibus
exple
Delitijs
animum
,
post
mortem
nulla
uoluptas
.
That
is
to
say
/
Eat
/
drincke
/
play
/
for
after
deathe
there
is
no
Ioy
.
Iuuenalis
:
Et
Venere
,
&
caenis
,
&
plumis
Sardanapali
.
Moses
like
a
godd
phisicion
teachithe
a
remedie
against
this
dangerous
diseace
/
and
shewithe
the
way
vnto
God
/
declarithe
that
God
is
full
of
mercy
/
and
redie
to
for
yeue
/
and
begynnithe
his
oration
in
this
maner
vnto
souche
as
be
afflictid
/
and
oppressid
with
sinne
:
Cumitaque
uenerint
super
te
omnia
uerba
ista
.
That
is
to
say
/
when
there
commithe
apon
the
all
those
thinges
/
Seuteron
.
30.
Rede
diligentlie
the
chapiter
and
marke
it
.
Moses
saythe
there
when
God
hathe
afflictid
the
for
thy
sinnes
and
thow
returnist
vnto
him
withe
all
thy
hart
:
he
shall
deliuer
the
from
captiuite
and
receaue
the
to
his
mercy
agayne
.
of
the
whiche
text
lerne
this
doctrine
/
that
God
will
allwaies
for
yeue
how
many
/
and
how
horrible
/
so
euer
the
synnes
be
/
Rom.
5.
Ezechiel
.
33.
Romano
.
11.
Ioan.
3.
Mat.
11.
and
lerne
to
fere
of
presumption
and
to
beware
of
desperation
.
God
desyrithe
thy
obedience
towardes
the
law
thowghe
thow
canst
not
fullfillid
it
.
Like
wyce
he
desirithe
to
do
well
vnto
the
/
and
not
to
punyshe
the.
Hieremi
.
29.
Rede
the
place
and
also
Esai
.
chapit
.
49.
Luce.
●5
.
and
se
what
paternall
and
more
than
fatherlye
loue
god
allmightie
barithe
vnto
all
vs
miserable
synners
in
Christ
Iesu
his
onlie
sonne
.
Who
is
oures
be
faythe
/
whiche
faithe
/
solie
/
and
onlye
ledithe
vs
to
eternall
lieffe
as
Christ
saythe
/
Io.
3.
so
the
father
louyd
the
worold
that
he
would
gyue
his
onlie
sonne
for
it
/
that
all
that
belyue
in
him
/
cannot
peryshe
/
but
hathe
liefe
euer
lastyng
/
and
so
/
Ioan.
6.
He
that
belyuythe
in
me
hathe
euer
lasting
liefe
.
But
vnto
this
way
of
lieffe
(
to
Christ
by
faith
)
all
men
be
not
browght
after
one
sort
.
For
as
mannis
lieffe
is
not
mayntainid
withe
one
kynd
of
mete
/
but
the
childed
withe
pappe
/
the
full
ayge
withe
stronger
meates
/
the
elthe
withe
commune
metes
/
the
syckenis
withe
souche
as
be
of
lighter
digestion
:
so
is
it
in
bryngyng
man
to
faithe
in
Christ
Iesu
oure
sauioure
.
one
doctrine
and
lerning
cannot
do
it
/
because
there
be
diuerse
sortes
of
people
/
in
the
worold
.
Somme
Hypocrites
/
that
would
iustifie
them selfes
by
there
workes
.
These
know
not
the
greatnis
of
sinne
/
nether
there
awne
imperfection
/
nether
the
damnation
of
God
agaynst
synne
/
Ioan.
16.
This
man
shuld
not
haue
the
fre
remission
of
synne
in
Christ
Iesu
preachyd
vnto
hym
/
but
the
lawe
and
tenne
commaundementes
/
that
by
it
/
he
lerne
fyrst
to
know
the
horror
of
sinne
and
greatnis
of
Godes
Ire
against
it
.
An other
sort
lyue
without
all
fere
/
and
honestie
/
a
filthie
lieffe
/
as
well
of
those
that
confesse
the
gospell
/
as
those
that
hatihe
it
:
those
because
they
know
not
the
abhomination
of
there
synne
/
and
the
seuerite
of
Godes
angre
against
it
/
be
not
mete
to
haue
the
gospell
of
remission
of
synne
preachyd
vnto
them
/
but
to
be
instructyd
in
the
lawe
/
and
rather
browght
to
afere
of
Godes
punishment
/
that
remainithe
for
all
impenitent
persones
.
they
shuld
be
excommunicatyd
/
and
punishyd
withe
the
discipline
of
Godes
word
/
that
fyrst
they
might
know
there
synne
/
and
acknolege
there
damnation
.
Thus
Christ
tawght
the
yong
man
that
trustid
in
his
awne
workes
/
Matth.
19.
Marc.
10.
Luc.
18.
because
he
was
an
Hypocryte
/
he
preachyd
not
vnto
him
the
gospell
of
fre
remission
of
synne
/
but
send
him
to
the
law
and
to
the
workes
therof
/
not
that
he
ment
man
could
fulfyll
the
law
/
or
iustifie
him selfe
by
the
worckes
therof
:
or
that
Christ
would
not
he
shuld
be
part
taker
of
his
mercy
/
but
that
the
hypocrite
might
cum
to
acknolege
of
his
synnes
/
the
Ire
of
God
/
and
damnation
of
him selfe
by
the
lawe
.
The
whiche
thinge
knowen
/
he
shuld
be
constrainid
of
necessite
/
to
syke
his
saluation
by
faythe
in
Christ
Iesu
/
except
he
would
peryshe
in
his
synne
.
Sainct
Paule
dyd
not
byd
the
Corinthions
preache
faithe
and
remission
of
synne
vnto
the
adulterour
that
continewyd
in
sinne
:
but
byd
them
excommunicat
him
/
and
as
many
as
dyd
like
offence
/
and
that
no
man
shuld
eat
or
drynke
with
him
/
1.
Corinth.
5.
But
vnto
souche
as
know
there
synnes
/
and
be
troblyd
withe
the
heuynys
therof
as
Dauid
was
/
that
sayd
Psam
.
38.
Thy
dartes
lord
ar
shut
in
me
/
and
thy
handes
oppressithe
me
.
No
part
of
my
bodie
fre
from
payne
/
because
I
haue
synnyd
.
For
I
am
drownyd
in
synne
and
the
punishment
there
of
is
more
wayghtie
then
I
can
bare
.
The
sores
and
woundes
that
thow
hast
stryken
me
with
all
for
my
synne
/
styncke
/
and
spewithe
out
/
fylthe
and
corruption
for
my
transgression
/
and
so
forthe
withe
a
dolorous
and
lamentable
oration
.
Rede
the
Psalme
/
it
begynnythe
/
lord
chastynne
me
not
in
thy
Ire
.
There
shalt
thow
lerne
trew
penitence
.
To
hym
and
souche
like
as
the
lawe
hathe
wrowghte
here
office
in
/
appertaynythe
the
preachyng
of
the
gospell
/
of
remission
of
synne
/
and
deliueraunce
from
Hell
in
Christ
Iesu
.
So
Christ
preachyd
vnto
Marie
Magdalynne
Luce.
7.
For
as
she
had
moost
grounslie
offendid
/
so
knewe
she
here selfe
/
and
was
afflictyd
with
the
dolours
of
hell
.
when
she
came
to
Christ
to
know
the
way
to
heauen
/
he
send
here
not
vnto
the
law
/
for
the
law
had
fyrst
donne
here
offyce
in
here
and
made
here
aferd
.
Therefore
poure
wreche
/
she
hard
thy
sinnes
be
for
giuen
/
and
thy
faythe
hathe
sauyd
the.
There
is
an
other
sort
mete
to
hire
the
gospell
/
and
not
to
be
feryd
withe
the
lawe
.
To
say
/
souche
as
hathe
trowghe
Christ
remission
of
there
sinne
/
and
walkithe
by
faithe
in
the
vocation
of
God
/
yet
duryng
this
mortall
liefe
barithe
about
with
them
/
the
reliques
and
remanent
of
sinne
in
there
bodys
.
to
these
men
preachithe
Saynct
Paule
the
Gospell
/
Rom.
8.
Nulla
condemnatio
estijs
,
qui
insiti
sunt
Christo
Iesu
.
That
is
to
say
:
There
is
no
condemnation
vnto
them
that
ar
graffyd
in
Christ
Iesu
/
lest
this
man
shuld
to
mouche
sustaine
the
waight
of
the
lawe
as
Paule
makythe
exclamation
for
fere
of
the
rigure
of
it
in
the
7.
chap.
Rom.
Farther
vnto
this
man
it
is
also
necessarij
to
mengle
the
law
now
/
and
then
/
to
this
end
to
kepe
him
in
his
office
/
in
the
fere
of
God
/
that
by
the
law
the
affections
of
the
fleshe
may
be
kept
vnder
/
and
by
the
Gospell
/
may
be
preseruyd
the
sprit
/
and
ardor
of
faithe
.
This
is
to
preache
in
the
churche
of
God
.
Not
to
fere
the
sorowfull
consciens
withe
the
rigure
of
the
lawe
:
nether
to
flatter
those
Hypocrites
/
Epicures
/
and
lasciuious
gospellers
withe
the
promesse
of
faithe
/
vntill
souche
tyme
as
they
amend
/
and
the
law
donne
his
office
in
them
.
And
in
case
preachers
had
vsyd
/
and
applied
the
scripture
to
the
vse
it
was
wroten
/
and
as
there
auditours
had
nede
/
there
had
neuer
bin
souche
a
soden
/
and
horrible
defection
from
the
gospell
in
many
places
as
now
we
see
.
Caput
XIX
.
6.
Ignoraunce
.
THe
syxt
let
or
impediment
where
withe
men
excuse
them selfes
from
the
obedience
of
the
lawe
of
god
/
is
the
pretence
of
ignorauncie
/
the
whiche
they
thinke
shall
excuse
them
.
Thus
they
say
:
the
scripture
hathe
so
many
misteries
in
it
selfe
/
and
is
to
hard
for
oure
capasite
.
Some
tyme
the
letter
/
somtyme
the
sprit
/
and
somtyme
boothe
must
be
vnder
stand
.
farther
they
say
the
doctors
braule
/
and
chyde
betwene
them selfes
/
and
how
shuld
the
vnlernid
vnderstand
it
aright
.
Who
can
tell
saythe
an
other
whether
this
be
the
trew
law
or
not
.
if
it
were
the
trew
law
of
god
/
then
shuld
it
conteyne
all
verites
/
and
haue
no
nede
of
mannes
lawes
.
Now
the
greatist
part
of
souche
as
hathe
the
name
of
Christiantie
/
say
that
Godes
lawes
sauithe
no
man
/
instructithe
noman
aright
/
no
it
is
not
holsome
for
man
/
except
it
be
holpe
/
and
aiedid
by
the
law
of
the
bishopes
.
thus
the
worold
o
wythe
to
the
bishopes
decres
that
haue
callyd
the
auctorite
of
the
holie
testament
/
that
contaynithe
all
trewthe
(
who
is
sufficiencie
/
and
verite
is
sealyd
withe
the
pretious
blud
of
Christ
)
into
dout
/
and
not
into
dout
onlye
/
but
clene
abrogatyd
it
/
and
preferryd
there
awne
lawes
.
Confer
there
preachinges
/
and
ministration
of
the
Sacramentes
withe
the
Holie
word
/
and
law
of
God
/
and
se
.
Other
say
I
haue
no
witt
to
vnder
stand
the
word
of
God
/
and
if
I
had
yet
haue
I
no
leasure
to
lerne
it
.
Against
this
obiection
Moses
answerithe
/
and
saythe
this
law
is
sufficient
/
is
simple
/
and
plaine
/
ease
to
be
vndrestand
/
a
perfet
doctrine
/
and
requirid
of
all
men
.
Thus
he
prouyth
it
.
Preceptum
istud
quod
ego
praecipio
tibi
hodie
non
est
mirabiliter
supra
te
,
nec
procul
positum
,
Deut.
30.
that
is
to
say
the
commaundement
that
I
prescribe
vnto
the
to
daie
is
not
far
aboue
the
/
nor
put
far
from
the.
Rede
the
last
halfe
of
the
chapiter
.
By
the
whiche
wordes
it
apperithe
that
God
hathe
made
his
will
/
and
pleasure
/
simple
/
and
playnly
open
vnto
his
people
/
with
apt
sentencis
/
and
open
wordes
/
and
also
put
the
same
nere
vnto
vs
that
we
shuld
not
seke
it
with
great
danger
of
oure
lieffe
/
to
sayle
into
the
Indies
for
it
/
or
loke
it
in
heauen
a
boue
as
those
that
receaue
all
thynges
by
reuelation
or
apparitions
of
Angelles
/
or
othere
souche
meanes
.
But
Moses
saythe
it
is
no
nede
of
ony
souche
Embassadours
/
and
so
faythe
Abraham
Luc.
16.
for
man
may
lerne
out
of
the
scripture
what
is
to
be
donne
/
and
what
not
to
be
donne
/
what
is
the
condition
of
the
good
/
and
of
the
bad
.
No
nede
to
seke
the
knolege
there
of
in
Aegypt
/
Athenes
/
or
Rome
.
Sed
ual
de
propinquum
est
tibi
uerbum
,
in
ore
tuo
,
&
in
corde
tuo
,
ut
facias
illud
.
That
is
to
say
/
the
word
is
present
/
and
at
hand
with
the
in
thy
mouthe
/
and
in
thy
hart
/
that
thow
shuldest
do
it
.
By
these
wordes
we
se
/
that
in
the
greatist
synner
that
is
/
is
a
certayne
rule
/
and
knolege
to
lyue
welby
/
if
he
dyd
folow
it
.
So
confundyd
.
S.
Paule
the
gentiles
Roma.
1.
of
synne
/
because
they
knew
the
ile
they
dyd
/
was
condemnyd
by
the
testimonie
of
there
awne
conscience
.
For
the
law
of
God
to
do
well
by
/
is
wroten
naturally
in
the
harte
of
euery
man
.
he
that
will
diligentlye
sarche
hym selfe
shall
sone
fynd
the
same
/
and
incase
man
would
be
hold
his
awne
ymage
boothe
in
bodye
/
and
in
soule
thowghe
there
were
no
law
wryten
/
nor
heauenes
ouer
oure
hedes
to
testifye
the
gaddenys
/
and
iustyce
of
God
/
and
the
equite
of
an
honest
liefe
:
mannis
conscience
would
tell
hym
/
when
he
doothe
well
/
and
when
ille
/
Roman
.
chapit
.
2.
Farther
the
iudgment
/
and
discurse
of
reason
desyrythe
not
onlye
to
lyue
iustlie
in
thys
worold
/
but
also
to
lyue
for
euer
in
eternall
felicite
/
Without
end
/
and
that
cummythe
by
the
similitude
of
God
whiche
yet
remaynithe
in
the
soule
/
after
the
sinne
of
Adame
.
Where
by
we
seplainly
that
those
excusis
of
ignoraunce
be
damnable
.
when
man
seythe
he
could
do
well
if
he
folowid
the
iudgment
of
his
awne
mind
and
culd
not
lyue
an
ile
lieffe
.
for
when
he
doythe
i
le
he
knowithe
that
he
doothe
against
the
iudgment
of
his
awne
consciens
.
So
that
we
se
that
the
lawe
of
god
/
is
ether
vttwardlye
/
or
inwardlie
/
or
boothe
/
openyd
vnto
man
.
and
by
godes
grace
might
do
the
good
/
and
leaue
the
ile
/
if
it
were
not
of
malyce
/
and
accustomyd
doing
of
synne
.
The
whiche
excusythe
the
mercie
/
and
goddenis
of
god
/
and
makythe
that
noman
shal
be
excusid
in
the
later
iudgment
/
how
subtillie
so
euer
they
now
excuse
the
mater
/
and
put
there
i
le
doinges
from
them
and
laye
it
apon
the
predestination
of
God
/
and
would
excuse
it
by
ignorancie
.
or
say
he
cannot
be
godd
/
because
he
is
othere
wyce
destenyd
.
this
stoicall
opinion
reprehendid
Horat.
Epist.
1.
Nemo
adeo
ferus
est
,
ut
non
mitescere
possit
,
Si
modo
culturae
patientem
commodet
aurem
.
That
is
to
say
.
Noman
is
so
cruell
/
but
may
waxe
meke
/
So
that
he
yeue
a
willing
eare
to
discipline
.
All
thowghe
thow
canst
not
comme
to
so
farre
acknolege
in
the
scripture
/
as
other
that
be
lernyd
/
by
reason
thow
art
vnlernyd
/
or
else
thy
vocation
will
not
suffre
the
/
all
daies
of
thy
lieffe
to
be
a
student
/
yet
mayst
thow
know
/
and
●po●
paine
of
damnation
art
bound
to
know
the
articles
of
thy
faithe
/
to
know
god
in
christ
/
and
the
holie
catholicke
churche
by
the
word
of
God
wroten
.
The
tenne
commaundementes
to
know
what
workes
thow
shuldest
doo
/
and
what
to
leaue
vndonne
.
The
pater
noster
Christes
praier
/
whiche
is
a
bridgment
/
epitome
/
or
compendious
collection
of
all
the
psalmes
/
and
praiers
wroten
in
the
hole
scripture
.
In
the
whiche
thow
praist
for
the
remission
of
sinne
as
well
for
thy selfe
/
affor
all
other
/
desyrist
the
grace
of
the
holie
gost
to
preserue
the
in
vertew
/
and
all
other
/
yeuyst
thankes
for
the
goddenis
of
god
to
wardes
the
/
and
all
other
.
He
that
knowithe
lesse
than
this
/
cannot
be
sauyd
/
and
he
that
knowithe
no
more
than
this
/
if
he
folow
his
knolege
cannot
be
damnid
.
Io.
17.
There
be
too
commune
verses
that
all
men
in
maner
knowith
/
and
doutlis
worthy
/
that
telly
the
vs
to
know
christ
/
thowghe
we
know
nomor●
/
is
sufficient
:
Hoc
est
nescire
,
sine
Christo
plurima
scire
:
Si
Christum
benescis
,
satis
est
si
caerera
nescis
.
That
is
to
say
/
to
be
ignorant
/
is
to
know
many
thinges
without
Christ
.
If
thow
know
Chryst
well
/
it
is
sufficient
thowghe
thow
beinguoraūt
of
all
other
thinges
.
Thus
I
haue
saide
in
the
tenne
holie
preceptes
of
allmightie
God
/
according
vnto
the
scripeure
.
And
where
as
thow
shalt
fynd
in
ony
word
a
letter
to
mouche
〈◊〉
to
litle
/
or
perchaunce
one
for
an
other
/
or
〈…〉
thographie
not
obseruyd
.
The
sentence
〈◊〉
well
at
all
tymes
/
and
aright
poyntyd
/
〈◊〉
lacke
of
puttyng
on
of
ynke
/
or
slacke
drawyng
of
the
presse
/
the
letters
not
playnely
expressyd
/
Remember
.
I
pray
the
that
it
is
not
in
maner
possible
to
prynt
in
a
knowen
tonge
a
hole
worke
/
with
out
faultes
.
how
mouche
more
impossibl●
where
as
the
Setters
of
the
prynt
/
vndrestandithe
not
one
word
of
oure
speche
/
and
wantythe
also
souche
as
knowithe
the
art
of
trew
correctyng
.
Where
as
souche
faultes
or
other
shall
happen
/
thow
shalt
without
all
difficultie
/
and
laboure
/
by
the
lesson
/
and
processe
of
the
mater
strayghte
waye
vnder
stand
my
mynd
/
and
meanyng
/
and
as
nede
requirit
he
/
add
/
or
take
away
a
letter
from
a
word
/
or
change
the
hole
worde
/
if
one
be
put
for
an
other
/
in
an
open
/
and
playne
sentence
/
as
in
the
letter
H.
at
the
Nombre
xciiij
.
in
the
v.
verse
/
thow
shalt
fynd
penitence
/
for
pestilence
.
Souche
faultes
cheritale
bare
with
all
I
pray
the
/
for
all
thowghe
it
be
not
as
well
donne
as
I
would
wyshe
/
and
as
euery
Christiane
reader
would
desyre
:
yet
is
it
as
well
as
I
could
haue
it
donne
.
take
it
therfore
welle
●●
wourthe
/
and
remembre
the
saing
of
Hor.
li.
i.
Epi.
1.
Est
quoddam
prodire
tenus
,
si
non
da
●ultra
.
Ffare
well
in
oure
onlie
/
and
sole
Ioy
/
and
consolation
Christ
Iesu
.