❧
THE
FAL
OF
THE
LATE
ARRIAN
.
❧
He
that
beleueth
in
the
sonne
of
god
hath
euerlasting
life
.
But
he
that
beueth
not
is
condemned
alredy
:
because
he
hath
not
beleued
in
the
name
of
the
onely
begotten
sonne
of
God
.
Iohn
.
ill
.
❧
TO
THE
MOSTE
VERTVOVS
LADY
THE
Lady
Maries
grace
,
daughter
to
the
right
puissaunt
kyng
Henry
the
.viii.
and
sister
to
our
most
redoubted
king
Edwarde
the
.vi.
Iohn
Proctour
,
her
most
humble
oratour
wissheth
from
God
,
grace
,
peace
,
and
helthfull
felicitie
.
AFTER
that
I
had
giuen
our
late
Arrian
the
fall
(
moost
Gracious
Marye
)
I
bethought
me
,
vnder
whose
shylde
I
myght
haply
calenge
the
game
.
And
diligently
considering
with
my selfe
,
how
that
all
my
labours
,
and
the
fall
which
I
haue
gyuen
,
tende
onelye
to
the
mayntinaunce
of
the
honor
and
glorye
of
the
Glorious
Virgin
Marye
,
in
defendynge
and
vpholdynge
the
sweete
fruit
of
her
blessed
wombe
Iesus
Christ
in
his
true
diuinitie
and
perfect
equalitie
with
God
the
father
(
which
my
aduersary
wolde
haue
gladly
leyde
on
the
grounde
)
:
vnder
whose
banner
thought
I
with
better
luck
mought
I
entre
the
triumphe
,
and
synge
the
victorye
,
then
our
Noble
Marys
.
whose
natiue
gentylnesse
is
suche
,
that
as
her
grace
can
not
but
vouchsafe
her
good
wyl
in
all
honest
quarelles
:
so
in
this
especially
she
wyll
not
,
but
wyll
and
doo
th
uttermost
:
moued
as
well
for
the
name
sake
,
as
also
through
the
heuenly
conformitie
of
most
godlye
qualities
in
her
,
to
the
hygh
resemblaunce
&
perfect
imitacion
of
the
other
.
As
who
that
dwelleth
euermore
in
Galile
,
Mary
dwelleth
in
Galile
,
īhabiteth
Nazareth
,
espoused
to
Ioseph
visited
by
Gabriel
,
Mat.
i.
the
most
glorius
transmigracion
from
the
inordinate
loue
of
the
creatures
into
the
Creator
of
al
Inhabiteth
most
willingly
Nazareth
,
the
sloure
of
virginitie
,
the
braunche
of
diuine
influence
.
Accompanyeth
continualye
with
Ioseph
,
the
increase
and
augmentacion
of
fayth
and
loue
.
Admitteth
dailye
into
the
priuey
closet
of
her
heart
Gabriell
,
the
fortitude
and
might
of
God
.
Through
whose
ioyfull
Annuntiation
,
her
soule
springeth
vp
with
hope
.
Affecteth
the
fulnesse
of
Grace
,
the
presence
of
the
Lorde
:
And
obteyneth
a
sertayne
singularitie
of
blessednesse
,
amongest
all
Ladyes
.
Mary
riseth
and
goeth
into
the
Mountayne
,
cometh
into
the
Cytie
of
,
Iude
,
entreth
the
house
of
zacharye
,
&
salutith
Elyzabeth
.
Lu.
i
As
who
againe
daily
riseth
,
from
synne
,
from
worldlye
vanities
and
delyces
.
Goeth
,
into
the
mountaynes
,
towarde
the
heauenly
Ierusalem
.
Cometh
,
into
the
Citie
of
Iude
,
the
Citie
of
worthy
prayse
,
and
diuine
honor
:
into
the
house
of
God
,
to
confesse
her
vnto
his
holy
name
.
Entreth
,
the
house
of
Zacharye
,
the
faythfull
&
worthy
remembraunce
of
the
Lorde
his
preseptes
.
Swetely
saluteth
Elizabeth
,
the
saturitie
and
fulnesse
of
her
God
:
Onely
satisfieng
her
greedy
desyre
in
him
,
Qui
solus
replet
in
bonis
desiderium
nostrum
.
And
as
the
true
handmayde
of
the
Lorde
,
Mery
conceyueth
,
beareth
&
bryngeth
forth
Iesus
Christ
.
Math.
i.
conceiueth
most
worthely
in
her
heart
.
Beareth
in
perpetuall
memorye
.
And
bringeth
forth
Iesus
Christ
,
true
God
and
man
,
in
most
goodly
practise
of
godly
lyfe
.
Thus
,
most
Gracious
Marye
,
&
blessed
handmayden
of
the
Lorde
,
debatyng
with
my selfe
your
Noble
nature
and
heauenly
disposicions
:
wherin
,
your
Grace
so
nygh
approcheth
to
the
perfection
of
that
your
Graces
celestiall
paterne
,
the
holye
Virgin
Marye
:
that
in
some
mans
head
,
wytte
myght
well
gather
,
and
reason
conclude
not
a
misse
,
one
,
&
the
same
soule
to
be
of
bothe
,
the
bodyes
onely
chaunged
,
accordyng
to
Pythagoras
lawe
.
I
saye
,
occupyeng
my
imaginacion
after
this
sorte
,
within
the
circuite
of
youre
Graces
excellencye
,
I
fynde
matier
ynough
,
encouragyng
me
,
to
wyll
that
I
wolde
,
to
lyke
as
I
lysted
:
to
doo
in
dede
no
lesse
then
in
mynd
,
me
thought
I
was
euer
a
doyng
.
Wherfore
,
as
well
for
contentacion
of
myne
owne
priuat
affection
,
as
that
also
I
suppose
it
most
meete
and
congruent
:
I
haue
not
letted
to
committe
these
my
labours
,
into
the
handes
of
the
people
,
vnder
the
supporte
and
recognisaunce
of
your
Graces
title
and
name
.
Wherby
,
I
doubte
not
,
but
the
honest
&
godly
sort
wil
like
it
the
better
:
the
cankred
and
enuyous
shal
haue
lesse
force
to
endomage
or
hynder
.
Although
I
know
their
bytyng
&
carpyng
styng
wyl
not
a
litle
be
sharpened
therby
,
agaynst
the
same
my
doyngs
:
which
I
gladly
do
acknowledge
,
shall
atchiue
no
small
ornament
and
grace
,
through
these
four
letters
MARY
:
Thus
in
euery
thyng
Enuye
dothe
comitat
vertue
,
no
otherwyse
then
shadowe
the
bodye
.
Howbeit
,
for
my
parte
,
I
do
neither
couet
the
praise
of
th
one
,
ne
regarde
the
dispraise
of
thother
.
Only
my
desyre
is
,
to
exhibet
a
laboure
in
thōs
eye
commendable
,
without
respecte
of
their
commendation
:
And
in
the
others
fansye
vituperable
,
withoute
care
or
regarde
of
theire
nyppe
and
checke
.
The
fruite
,
no
doubte
of
bothe
,
th
onlye
floure
of
your
Graces
name
shinyng
in
their
eye
at
the
firste
entraunce
,
shall
brynge
forthe
and
yelde
vnto
me
,
in
suche
plenty
,
that
it
shall
greatlye
ensence
and
prouoke
me
herafter
in
the
like
oportunitie
to
wil
most
with
the
best
,
all
if
my
power
can
do
least
with
the
worst
.
In
meane
tyme
,
I
most
hertely
desire
your
grace
,
to
aspyre
&
fauour
that
,
that
present
is
:
the
matier
for
the
worthynesse
,
the
Author
,
for
his
forward
good
wyll
.
Both
of
the
matier
,
&
the
author
his
entent
,
your
hyghnesse
shall
haue
further
instruction
,
if
the
same
vouchsafe
to
reade
my
preface
to
my
Countreimen
of
England
:
wherin
,
I
do
bothe
touche
&
teache
,
accordyng
to
my
skyll
&
connyng
:
and
towarde
th
ende
therof
,
doo
disclose
a
worde
or
two
,
concernyng
the
late
Arrian
,
and
his
fall
.
Thus
the
Lorde
of
Lordes
,
&
Kyng
of
Kynges
,
Iesus
Christ
preserue
and
continue
your
Grace
in
all
honor
,
glory
,
&
welth
,
nowe
and
euer
.
Amen
.
❧
THE
PREFACE
vnto
my
countrey
men
of
Englande
.
IT
IS
not
vnknowen
to
the
christian
reader
that
the
deuil
,
as
he
is
the
continuall
aduersary
of
mankynde
,
so
continually
at
al
times
and
seasons
,
he
laboreth
by
wonder
full
&
sundry
craftes
,
to
ouerthrowe
&
extinct
the
Euangelicall
doctrine
,
the
only
comforte
and
stay
of
man
:
and
to
wery
the
faythefull
folowers
of
the
same
.
¶
In
the
firste
buddynge
tyme
of
Christ
his
churche
,
lorde
,
with
howe
many
afflyctions
was
the
same
inuaded
:
with
howe
many
waues
of
sundry
persecutions
,
knocte
and
bet
at
?
with
howe
many
tourmentes
&
deathes
tryed
?
Agaynst
which
,
the
crueltie
of
Princes
:
The
peruerse
maliciousnesse
of
the
Iues
:
The
impious
rage
of
heretikes
,
and
finally
the
whole
world
with
al
kynde
of
deuelysh
engines
and
malicious
policies
,
had
as
ye
wolde
say
,
made
insurrection
.
And
although
Annas
and
Cayphas
reigne
not
styll
,
Nero
and
Diacletian
are
not
euer
,
yet
euer
shall
Iesus
Christ
,
and
suche
as
faythfully
beleue
in
him
,
suffre
persecution
to
th
ende
of
the
worlde
:
as
Paul
doth
wytnes
.
And
in
this
present
tyme
,
what
daungerous
tragedyes
hathe
Satan
styrred
vp
:
what
straunge
&
perilous
heresyes
hath
he
reysed
among
the
people
of
God
?
Who
seyng
the
great
follye
,
the
habundaunce
of
iniquitie
in
these
dayes
among
the
people
,
doth
not
,
or
laugh
hertely
with
Democritus
,
or
bitterly
lament
with
Heraclitus
,
of
which
men
I
haue
read
in
Auncient
wryters
,
that
thones
facion
&
custome
was
,
euermore
to
laughe
:
thothers
to
lament
and
weepe
at
al
thynges
commonly
practised
amongest
the
people
of
their
tyme
.
If
they
bothe
were
nowe
liuynge
,
they
wolde
,
I
suppose
,
euen
dye
,
the
one
with
laughyng
at
the
foly
,
the
other
lamentyng
the
great
iniquitie
of
the
people
:
of
bothe
there
was
,
neuer
more
plenty
,
as
is
in
our
tyme
.
For
my
parte
,
I
can
rather
lament
and
sorrow
with
Heraclitus
,
the
present
state
of
this
worlde
,
then
otherwise
laugh
with
Democritus
,
For
what
hert
in
whiche
remayneth
any
sperkle
of
honesty
and
godlynesse
,
wold
not
rue
the
great
impietie
of
these
dayes
,
wolde
not
bewayle
the
wyckednesse
of
this
tyme
:
Wherin
it
is
to
be
seene
(
to
speake
nothynge
of
Anabaptistes
,
Libertines
,
Marcyonistes
with
other
a
nombre
,
which
are
presentlye
riefe
amongeste
the
people
)
that
call
into
doubte
and
question
,
whether
Christ
be
comen
or
not
:
Yea
,
&
some
without
doubt
,
question
,
or
controuersie
moued
at
all
,
feare
not
impiously
to
auouche
,
teache
and
affirme
,
that
our
only
Iustice
&
peace
,
our
only
pathway
to
euerlastyng
lyfe
,
our
only
Mediator
and
Sauyour
,
our
onely
propiciacion
for
synnes
,
Iesus
Christ
,
is
not
true
god
,
but
a
mere
creature
,
a
passible
man
only
.
What
more
worthye
Democrites
laughters
,
or
Heraclites
teares
,
then
suche
outragious
follye
,
suche
vnbrydled
iniquitie
?
And
is
this
an
easye
persecution
,
a
small
greefe
trow
ye
,
to
the
faythful
Congregation
,
to
the
right
beleuers
of
Iesus
Christ
,
and
fauourers
of
his
holye
worde
,
that
contrary
to
so
many
and
mighty
testimones
of
the
scriptures
,
after
the
most
glorious
bloodshed
.
&
slaughter
of
so
many
godly
Martyrs
,
for
corroboracion
of
the
same
:
After
so
great
vnitie
vniuersally
receyued
in
Christ
his
Churche
,
touchyng
this
hygh
truthe
of
his
diuinitie
,
it
shulde
be
nowe
denyed
,
that
he
is
true
GOD
,
equall
in
his
diuinitie
to
the
father
:
Howbeit
there
was
no
other
lykelyhood
,
but
that
suche
monstruous
metamorphosye
shulde
happen
.
I
remembre
the
Cineke
Diogenes
,
who
passyng
by
the
house
of
a
certayne
lauysh
and
ryotous
persone
,
where
vpon
the
dore
it
was
written
:
This
house
is
to
be
solde
.
Yea
of
my
fayth
ꝙ
Dyogenes
.
I
espyed
very
wel
and
prophecyde
in
my
mynde
,
that
by
reason
of
thyne
vnmesurable
surfetyng
,
thou
wolde
at
laste
,
spue
vp
some
whole
house
.
Euen
so
,
of
suche
dissolute
ryotyng
,
such
vnmeasurable
gourmaundyng
and
daungerous
surfeitynge
of
the
people
,
in
all
abhominacion
,
vyce
,
and
vncleannesse
,
as
haue
ben
in
these
later
times
practised
amongest
them
:
to
the
miserable
deuastacion
of
Christ
his
vyneyarde
,
prophanacion
of
the
pure
&
vnspotted
religion
,
antiquacion
of
al
honest
,
godlye
and
decent
Ordres
:
what
els
was
there
to
be
loked
for
,
but
that
some
of
them
wolde
at
last
euomet
and
spue
forthe
some
suche
monstruous
portent
,
&
prodigious
matter
,
of
long
tyme
not
hearde
of
before
:
so
abhominable
,
filthy
,
and
stynkynge
,
that
no
true
Christian
myght
abyde
the
hearyng
,
sauour
,
or
syght
therof
.
Were
we
not
suffictētly
instructed
by
the
scriptures
,
that
towardes
th
ende
of
the
world
,
heresies
shuld
opteyn
a
great
stroke
emongest
the
people
:
We
myghte
iustly
wondre
to
see
so
many
straunge
scismiks
and
opinions
in
these
oure
dayes
sprong
vp
,
and
so
manye
infected
with
the
same
.
But
beyng
resolued
by
Goddes
woorde
,
that
they
shal
be
,
let
vs
not
wondre
either
that
they
are
,
or
for
that
so
manye
be
infected
with
them
:
Whiche
are
therfore
sent
&
permitted
,
that
the
fayth
of
man
in
hauing
temptacion
,
shuld
haue
also
probacion
.
The
greatest
wondre
is
,
to
se
such
nombre
of
heresyes
so
nygh
home
,
so
manye
infected
with
them
within
this
Ile
of
England
:
Within
Englande
I
saye
,
where
euerye
man
,
euery
woman
pretendeth
to
be
a
gospeller
,
euery
boye
,
eche
gyrle
trayned
&
exercised
in
readynge
the
holy
Scripture
of
Iesus
Christ
.
A
hygh
name
,
a
noble
trayne
,
and
most
godly
exercise
,
If
we
matched
them
(
gentle
frendes
and
Countreymen
)
with
godly
mynde
&
good
affection
to
practyse
and
folow
that
which
we
reade
and
heare
of
Gods
true
worde
,
in
our
life
&
behauiour
.
But
our
tongue
soundeth
muche
in
tune
:
our
phrase
is
Lorde
Lorde
,
&
the
lord
knoweth
,
our
maners
gear
all
togyther
oute
of
tune
,
our
lyfe
nought
nought
:
We
beare
it
in
our
handes
,
we
se
it
with
our
eye
,
we
here
it
with
our
eares
,
we
rolle
it
vp
with
our
tonge
:
but
our
conuersacion
&
lyuyng
sauour
nothyng
therof
at
all
,
but
daily
worse
,
&
worse
experience
proueth
.
If
it
be
no
mater
of
wonder
,
that
we
thus
wander
yet
in
such
darkenes
,
which
haue
the
lyght
amongst
vs
:
that
we
be
thus
spotted
,
and
defiled
with
so
many
sores
of
perilous
heresyes
,
which
cary
about
with
vs
the
glasse
of
knowledge
:
that
we
be
thus
far
out
of
square
,
which
haue
the
streyght
rule
,
and
right
square
at
hande
:
What
wonder
is
it
,
if
other
talke
:
or
that
the
holsome
worde
of
god
,
which
is
so
franke
in
your
mouthes
,
neuer
came
so
farre
as
youre
hertes
.
Gals
.
iii.
Quis
vos
fascinauit
non
obedire
veritati
?
Who
hath
bewytched
you
(
gentle
frendes
&
Countreimen
)
what
ayleth
you
that
you
wyl
not
obey
to
the
truthe
,
but
thus
headlong
runne
into
all
vntruthes
,
thus
irreuerentlye
wander
in
to
all
vngodlynesse
,
and
pitefully
stray
in
to
all
vnrighteousnesse
.
Ones
merueilously
ye
were
bewytched
,
by
that
Romysh
man
,
the
peuysh
Pope
:
what
tyme
he
helde
your
heades
vnder
his
girdle
of
iniquitie
.
Then
as
the
Poet
Diphilus
,
in
a
tragedy
which
he
pleyed
at
Rome
in
the
Theatre
,
sayd
of
great
Pompei
:
Valetius
Mar.
●
i
,
vi
.
cap
,
ii
.
Miseria
nostra
magnus
est
.
Our
miserye
is
the
great
:
meanyng
it
by
Pompei
,
who
was
called
gret
Pompei
:
So
than
ye
mought
haue
sayde
?
Miseria
nostra
Papa
est
:
Our
misery
is
the
Pope
,
the
great
pompe
of
the
worlde
.
Now
he
beynge
disclosed
what
he
is
with
all
his
trickes
:
his
false
forged
powre
abrogated
and
discharged
:
who
hath
nowe
bewytched
you
,
who
now
,
Miseria
nostra
(
gentle
brethren
)
that
in
the
bryght
day
ye
canne
not
see
.
In
the
playne
pathe
ye
canne
not
walke
without
fallyng
,
that
hauynge
the
true
square
and
streyght
rule
,
your
lyues
square
not
,
your
workes
all
croked
out
of
frame
and
rule
.
That
Noble
Henrye
,
Kynge
of
Kynges
,
now
dissolued
&
dwellyng
with
Christ
:
That
heuenly
Iosias
I
say
,
dyd
much
for
you
,
what
tyme
not
without
great
traueyle
&
study
,
not
withoute
tirannicall
hatred
of
forrein
powers
therby
procured
vnto
him
,
he
brought
home
that
comfortable
lyght
,
that
pleasaunt
foode
of
soulles
,
and
gaue
it
eche
of
you
in
your
handes
.
What
tyme
ye
were
yoked
to
the
Popes
bulles
,
he
vnyoked
you
,
and
pulled
your
neckes
out
of
that
miserable
bondage
.
Where
you
were
lynked
to
his
prolyng
pardons
,
he
purchased
a
free
pardone
vnto
you
of
them
all
:
Further
,
where
ye
were
nouseled
in
Idolatrye
,
and
trayned
in
worshippyng
stockes
and
stones
,
he
cared
to
discharge
suche
blockes
oute
of
youre
way
:
where
you
were
grosly
fedde
vpon
the
marry
she
of
mans
tradicions
:
he
studyed
to
acquaynt
you
with
the
fine
diet
of
christes
true
word
&c.
Thus
good
&
gracious
Lorde
was
he
vnto
you
in
procurynge
and
grauntyng
:
How
faithfull
and
honest
subiectes
proue
ye
in
receiuyng
and
exercisyng
so
precious
and
riche
treasures
:
What
perfection
haue
they
wrought
in
you
.
I
can
not
say
the
truth
without
your
gret
shame
:
But
seeynge
ye
be
not
ashamed
of
shamefull
doynge
,
blame
me
not
,
if
I
be
not
a
shamed
to
do
you
to
wyt
thereof
.
Then
ye
were
halfe
blynde
,
and
nowe
ye
see
nothyng
.
Then
stockes
and
stones
were
in
your
eye
,
and
nowe
God
is
oute
of
your
hertes
.
Then
ye
sought
pardones
in
paper
for
youre
synnes
,
and
nowe
ye
synne
without
repentaunce
in
your
hertes
.
Then
ye
kepte
a
grose
dyet
,
and
nowe
you
surfet
inordinatlye
in
all
abhominacion
and
iniquitie
.
Then
ye
were
not
in
the
ryghte
way
,
and
now
ye
are
to
to
farre
of
.
Then
dydde
ye
stomble
amonge
cloddes
and
brakes
,
and
now
ye
fal
doune
right
euen
in
the
playn
path
.
Finally
then
ye
had
muche
zeale
without
all
knowledge
:
and
nowe
ye
haue
muche
knowledge
without
all
zeale
.
Then
knew
ye
least
,
and
folowed
most
:
and
nowe
ye
knowe
most
,
and
followe
least
.
What
a
monstruous
metamorphosie
:
what
a
straunge
alteracion
of
maners
is
this
?
Who
hathe
bewytched
you
now
my
frendes
?
what
euyll
ghoste
:
What
wycked
spirite
hathe
benummed
you
of
your
wittes
now
.
Nemo
leditur
nisi
a
serpso
:
No
man
is
hurt
but
through
him selfe
:
it
was
a
wyse
and
true
sentence
of
Tullye
.
The
euyll
ghoste
of
your
owne
selfe
,
loue
,
pride
&
ambicion
:
The
wycked
spirit
of
temeritie
,
contempte
,
and
rashnesse
,
all
togyther
possessyng
your
hertes
,
hathe
thus
bewytched
you
,
not
to
obey
&
folow
the
truthe
:
wherby
in
steade
of
christians
,
ye
are
become
Antichristīas
:
for
true
Gospellers
,
ye
proue
Anababtistes
,
Libertines
,
Ebbionitts
,
Arrians
,
Seleutians
,
Saduces
,
Pellagians
,
foule
and
blasphemous
Heretykes
.
This
is
true
that
I
say
,
and
I
am
lothe
to
say
it
,
wolde
God
it
were
false
,
&
I
proued
a
lyer
:
but
reporte
of
some
is
certayne
,
proufe
by
experience
can
not
lye
?
I
se
it
daily
more
&
more
true
,
and
I
am
sorye
for
it
in
my
hearte
,
because
I
loue
you
.
Other
heare
it
and
laugh
at
the
same
in
their
myndes
,
because
they
hate
you
.
It
is
a
good
matter
for
your
enemyes
to
reioyce
,
&
for
your
frendes
to
weepe
at
:
It
is
glad
tidynges
to
the
one
,
and
heauy
newes
to
thother
.
And
as
we
exceede
in
all
hereticall
and
blasphemous
opinions
:
so
retayne
we
also
all
vnclennesse
,
all
fylthynesse
of
lyfe
emongste
vs
.
Righteousnesse
is
fledde
:
Vertue
is
banyshed
the
countreye
:
they
canne
haue
no
dwellynge
place
here
to
abyde
:
The
fynes
and
incomes
so
great
,
the
rentes
so
hygh
at
the
lords
hande
.
The
entreteinment
of
other
so
churlysh
:
The
neyghboured
eche
where
so
vnplesauut
.
When
hath
there
ben
heard
of
such
intollerable
pride
,
The
eare
whiche
w●●
heart
his
owne
lyfe
rebuked
shall
dwell
in
the
midle
of
them
that
he
wyse
.
Salomē
,
of
suche
vnsasiable
greedynes
for
the
grūmel
seede
,
&
durtye
mucke
of
this
vayn
world
,
then
haue
latelye
reigned
amongste
them
which
were
in
aucthoritee
,
our
rulers
,
and
in
godly
conuersation
of
lyfe
,
shulde
haue
ben
heades
and
Capitaynes
also
.
When
hathe
there
ben
hearde
of
the
lyke
headynesse
,
Letter
of
ouer
muche
licence
cometh
great
p●stilence
.
●
There
.
flattery
,
ambicion
,
and
rashnesse
as
nowe
a
dayes
is
yet
practised
euen
in
the
pulpettes
,
where
hence
,
the
syncere
and
pure
worde
of
God
shulde
be
taught
and
preached
with
all
mekenesse
,
with
al
humblenesse
,
with
all
simplicitie
.
When
hath
there
ben
harde
of
the
lyke
dissolutenesse
,
disorder
,
disobedience
,
and
daungerous
lybertie
,
as
is
presentely
in
vre
amongest
the
Commons
.
But
th
one
sorte
is
well
purged
:
whereof
certen
haue
reaped
as
they
haue
sowen
:
Whose
false
gouernemente
is
to
manyfeste
,
howe
soo
euer
certen
busy
personnes
haue
lately
talken
in
defendynge
their
falte
,
moste
worthye
condemnation
:
and
condemnynge
the
doynges
of
the
kynges
moste
prudent
councelours
therin
,
beste
worthy
commendation
.
But
the
lord
grante
them
his
grace
that
they
maye
acknowledge
theyr
transgression
,
and
earnestly
repente
them
for
the
same
:
and
that
,
where
they
haue
liued
a
lyfe
worthy
deathe
euerlastynge
,
yet
throughe
herty
repentaunce
,
they
may
dye
the
deathe
in
Iesus
Chryste
,
that
maye
turne
theim
to
lyfe
euerlastynge
,
and
that
this
their
fal
may
be
to
al
other
that
are
,
or
hereafter
shall
be
appoynted
rulers
ouer
the
people
,
sufficient
example
and
feyre
warnyng
,
how
they
shulde
behaue
them selfe
in
that
vocation
:
To
whome
,
for
further
instruction
be
this
sayde
:
Intelligite
&
erudimini
qui
iudicatis
terram
,
seruite
Dominio
in
timore
,
&
exultate
ei
cum
tremore
.
Ye
that
are
called
to
be
Rulers
ouer
the
people
,
as
well
Kynges
,
as
other
Ciuil
heades
and
magistrates
,
vnderstande
,
sayth
the
Prophet
,
and
be
instructed
whiche
do
iudge
the
earthe
,
serue
ye
the
lord
in
feare
,
and
reioyce
vnto
him
with
dreade
.
This
ought
to
be
your
studie
and
traueile
:
to
serche
after
the
knowledge
and
vnderstandynge
of
God
his
lawes
,
that
such
maters
as
shall
come
in
contrauersy
before
you
?
ye
may
decide
and
determine
accordyng
to
equitie
and
iustice
.
And
to
th
ende
ye
may
leade
your
people
in
the
right
path
of
the
lord
,
The
roote
of
wisdome
is
,
to
fere
god
,
and
the
braunche
therof
shall
long
time
endure
.
Salomon
and
prouoke
them
by
your
example
to
lyue
in
righteousnesse
:
serue
ye
the
Lorde
in
feare
,
without
whiche
nothyng
but
synne
:
for
looke
what
example
of
liuyng
:
what
presidents
of
doynges
:
what
paterne
of
maners
,
what
lessons
of
honestye
and
godlines
,
what
discipline
of
mercy
&
gentlenesse
thei
receiue
at
your
handes
,
suche
wyll
your
people
folow
.
Therfore
,
if
your
liuing
be
not
godly
&
pure
,
ye
stande
in
daunger
,
not
only
of
your
owne
partes
,
but
of
your
peoples
also
.
For
as
the
crased
ship
by
lekyng
in
water
into
it
,
doth
not
only
drowne
her selfe
,
but
as
manye
as
be
in
her
:
Euen
so
,
if
you
that
be
heades
and
Rulers
lyue
in
wyckednesse
:
If
the
ship
of
your
owne
soule
be
ouer
whelmed
with
the
waue
of
iniquitie
:
what
merueyle
is
it
if
the
people
that
stand
a
borde
with
you
,
be
drowned
in
the
same
shipwracke
with
you
also
.
If
ye
leade
your
lyues
out
of
all
honest
&
godly
order
,
what
meruayle
is
it
if
they
lyue
inordinatlye
.
If
ye
lyue
as
lawlesse
persons
,
what
merueile
if
thei
stray
out
of
all
lawes
.
If
ye
be
so
proude
that
ye
haue
forgotten
,
your
byrthe
was
but
syn
,
your
lifetyme
but
as
the
bubble
in
that
water
,
in
deth
,
yeshal
be
but
wormes
meate
,
what
merueyle
if
ther
remembre
it
not
.
If
ye
be
so
blynded
in
vayne
glory
,
that
ye
can
not
discerne
the
true
goodes
frome
the
false
:
the
righte
treasures
form
the
counterfeiet
:
To
vse
the
Pu●l●ke
Weale
for
a
perticuler
geyne
or
aduauntage
,
is
not
ōnly
a
thynge
toule
&
dishonest
but
also
mischeuous
and
very
adhominable
.
Seneca
.
If
your
hertes
be
so
rapte
to
cumulate
&
heape
to gyther
the
commodities
of
this
corrupte
worlde
,
with
the
incūmoditie
of
,
ye
care
not
whom
,
makyng
that
your
Lady
&
Souereigne
,
whiche
ought
to
be
your
seruaunt
&
drudge
,
that
ye
haue
forgotten
the
terrible
,
Voe
,
so
often
thretned
ouer
you
:
that
ye
haue
forgotten
the
Euangelical
foole
,
to
whome
it
is
sayde
:
This
nyghte
they
requere
thy
soule
from
the
,
and
those
goods
which
thou
hast
gathered
togyther
,
whose
shal
they
be
?
If
ye
haue
forgotten
this
,
I
say
,
what
meruell
is
it
if
your
people
remebre
it
not
.
If
theise
you
to
walke
before
them
in
the
path
of
iniquitie
,
what
merueile
is
it
if
they
folow
the
same
waye
after
you
.
Out
of
doute
,
Whosoeuer
lyueth
yll
in
the
sight
of
them
whom
he
hath
in
rule
,
as
much
as
in
him
be
sleyeth
the
beholders
ꝙ
Augustine
.
as
Helitr●pium
the
floure
doth
euer
open
at
the
sonne
risynge
:
and
at
the
sonne
sette
,
closeth
:
so
if
the
Rulers
ryse
from
synne
and
wyckednes
,
the
people
wyll
ryse
also
:
If
thei
be
set
in
the
chayre
of
pestilence
,
the
people
wyll
not
sytte
farre
of
,
whose
nature
is
to
ensue
&
folow
that
chiefly
,
whervnto
they
perceyue
their
heads
and
Rulers
inclined
and
prone
.
And
ye
that
are
preachers
&
teachers
ouer
the
people
,
consyder
your
charge
and
offyce
,
it
is
h●gh
tyme
ye
do
so
.
Many
of
you
haue
done
your
partes
well
:
but
many
againe
of
you
haue
,
and
do
verye
leudely
behaue
youre selfes
,
rather
lyke
to
rauenynge
wolfes
,
then
faythfull
pastors
:
Rather
lyke
to
sowe
sedicion
,
to
make
vprores
amongest
Gods
people
,
then
sincerely
to
shew
forth
the
true
worde
of
God
,
not
regardyng
,
as
it
appeareth
by
youre
doynges
,
whether
the
soules
committed
vnto
youre
charge
,
synke
or
swymme
,
go
with
you
to
the
deuyll
,
or
without
you
to
GGD
.
I
haue
hearde
often
your
vayne
and
vndiscreate
talke
,
with
myne
eare
.
I
see
daily
your
corrupt
conuersacion
of
lyfe
,
with
myne
eye
,
my
tonge
can
not
dissemble
it
.
But
better
to
late
,
my
frendes
,
then
neuer
.
Tourne
your
bokes
a
new
:
lerne
your
office
in
them
more
earnestly
:
and
expresse
the
same
to
vs
in
your
liuyng
more
effectually
.
Remembre
that
if
ye
be
called
spirituall
for
nought
,
yet
wer
you
made
Pastors
and
Ministers
for
somwhat
.
Ye
haue
a
charge
committed
vnto
you
from
God
,
by
the
mouth
of
Paule
:
Learne
,
marke
,
&
beare
it
well
away
.
If
ye
faythfully
do
it
,
your
rewarde
is
,
Immarcescibilis
gloriae
corona
.
But
if
ye
be
founde
necligent
and
slouthfull
labourers
,
that
through
youre
necligencye
and
deceytfulnesse
,
Goddis
Agricolacion
goe
not
forwarde
:
his
buyldynge
ryse
notte
:
hys
sheepe
straye
into
perdicion
,
death
shal
be
your
salarye
,
dampnacion
your
rewarde
,
and
their
blood
shall
be
requyred
at
your
handes
.
The
rewarde
is
great
,
let
ir
prouoke
you
:
the
payn
is
horrible
,
let
it
feare
you
:
do
,
&
haue
th
one
assuredly
:
do
not
,
and
mysse
not
thother
vndoutedly
.
As
Psylly
therefore
be
not
onlye
hurte
of
venemous
serpetes
them selfes
,
but
also
do
sucke
out
the
poison
from
other
that
at
stynged
with
them
:
so
your
parte
&
offyce
is
,
not
only
to
regarde
that
your selfes
be
not
hurte
and
poisoned
with
the
venemous
styng
of
Satan
:
but
also
to
cure
and
heale
other
that
are
vnder
youre
charge
,
with
holsome
instruction
,
godly
example
of
lyfe
,
continually
practysed
amongest
them
:
and
to
kyll
the
stynge
of
Satan
in
them
:
to
sucke
out
his
poyson
from
their
soules
,
with
the
mighty
worde
of
God
,
by
dailye
and
sincere
preachyng
,
&
inculcatyng
it
into
them
.
And
do
it
I
saye
sincerely
,
soberly
,
discretely
withoute
all
counterfeytyng
,
all
dissimulation
:
for
clokyng
wyll
not
helpe
,
dissimulacion
canne
not
serue
:
The
hyghe
Iudge
seethe
clearely
,
euen
the
secretes
of
youre
heartes
,
though
ye
coloure
&
iuggle
neuer
so
craftely
.
The
fyshe
called
Mugyll
,
hydeth
his
head
,
wenyng
that
then
all
his
bodye
is
also
well
hydden
.
The
Woodcocke
lykewise
clappeth
his
byll
to
the
ground
,
thynking
that
then
he
is
safe
ynough
&
not
seene
.
But
I
wolde
none
of
you
to
proue
so
folish
as
the
fish
Mugill
,
so
wyse
as
the
Woodcocke
,
as
to
beleue
,
that
by
hidyng
your
head
oy
byl
,
by
dissemblynge
and
colourable
practyses
ye
can
not
be
seene
,
and
discerned
who
ye
are
.
Though
the
worlde
be
somtyme
deceaued
by
suche
pollycies
:
yet
the
eyes
I
saye
of
God
,
be
euer
cleare
.
Ye
maye
auoyde
a
tyraunt
,
by
chaungyng
the
place
or
countrey
,
but
him
ye
canne
not
auoyde
;
which
is
euery
where
,
&
seeth
euery
both
thought
&
deade
.
ANd
ye
that
are
by
Goddis
appointment
hearers
,
be
not
slack
of
your
part
in
your
vocacion
&
dutie
:
be
obedient
vnto
your
heades
&
teachers
,
&
that
for
conscience
sake
.
Paye
to
euerye
of
theim
their
dew
with
good
wyll
,
be
it
tribute
,
honor
,
feare
,
loue
or
reuerence
:
S.
Paule
requireth
no
les
at
your
handes
:
and
his
warrant
to
Tymothe
,
touchyng
your
dutye
,
conteyneth
no
contrary
lesson
.
Ye
haue
the
holye
and
comfortable
Testament
of
Iesus
Christ
in
your
handes
:
If
you
be
ignoraunt
in
your
dutye
,
the
greater
is
your
faute
:
if
ye
know
it
and
folow
it
not
,
who
shall
excuse
you
.
It
greeueth
me
to
see
such
daungerous
deuision
,
so
great
disobedience
as
is
presently
in
force
emongst
you
:
it
is
a
vehement
presumption
,
&
sure
token
,
that
ye
haue
wonderously
abused
that
comfortable
treasure
of
Gods
sweete
worde
.
The
nature
wherof
is
,
to
make
such
as
doo
acquaynt
them
worthely
with
it
,
les
proude
,
lesse
vicious
,
lesse
dishobedient
,
lesse
contencious
,
lesse
malicious
,
lesse
couetous
.
But
in
that
ye
are
more
in
all
,
and
lesse
in
none
:
it
appeareth
,
ye
dyd
more
proffytte
therin
,
when
ye
had
lesse
knowledge
therof
.
Ye
haue
hearde
,
reade
,
and
searched
it
,
I
denye
not
:
but
youre
lyfe
proueth
that
he
haue
read
it
as
if
ye
read
it
not
,
your
eye
not
single
:
Ye
heare
it
,
as
if
ye
hearde
it
not
,
your
intent
not
pure
:
Ye
searche
it
as
though
ye
searched
it
not
,
your
mynde
vngodlye
.
And
this
is
the
occasyon
that
ye
receaue
so
smalle
profit
&
fruit
therof
:
for
he
that
seeth
your
conuersacion
,
heareth
of
your
behauors
,
sercheth
your
dooynges
,
shal
fynde
you
in
all
,
far
wyde
from
yor
professyon
.
And
no
meruell
,
ye
sought
not
for
it
.
Many
of
you
are
mighty
talkers
:
iolye
braggers
,
gret
questmongers
,
al
that
ye
sought
for
.
For
as
in
one
and
the
same
field
the
Bee
dothe
ensue
the
floure
:
the
gote
,
the
steme
or
stalke
:
the
swyne
,
the
roote
:
the
foure
feeted
beastes
,
the
fruite
:
Euen
so
in
the
scriptures
dyuers
is
your
intent
:
some
of
you
seeke
matter
of
talke
:
some
,
straunge
oppinions
:
and
some
proufes
and
arguments
to
maintayne
your
conceptes
&
mad
imaginacions
be
they
good
or
badde
:
some
,
the
knowledge
onlye
:
some
,
the
waye
to
liue
well
:
and
fewe
seeke
after
that
waye
.
It
is
the
best
parte
,
and
the
least
parte
of
you
haue
ensued
it
.
And
after
this
sorte
,
readyng
and
serchyng
the
scriptures
,
what
meruell
is
it
if
ye
he
gyuen
into
wronge
and
corrupte
sence
:
whiche
soughte
not
after
the
pure
&
ryght
vndecitandyng
therof
:
If
so
many
scismyckes
and
heresies
be
sprong
among
you
,
which
so
irreuerently
,
so
vnworthely
presume
to
abuse
the
reuerent
&
worthy
woorde
of
God
.
For
as
to
them
that
are
ouer
charged
with
wyne
,
theire
eyes
often
tymes
dasell
when
thei
perswade
them selues
to
see
manye
thynges
,
where
in
deede
they
see
but
one
.
Lykewyse
suche
as
doo
so
rashlye
&
vnaduisedly
with
vnpure
mynde
&
vngodly
intent
reade
and
serche
the
scriptures
of
God
,
doo
forge
&
imagen
many
straunge
sentences
there
vpon
,
perswadynge
them selues
to
see
many
thynges
therein
,
where
in
deede
they
see
not
one
therof
:
so
heuye
headed
be
thei
with
pride
,
ambicion
,
couetousnesse
:
so
daselyng
ar
their
eyes
with
selfe
loue
,
pertinacy
&
disdainfulnesse
.
But
good
countreimen
remembre
the
great
care
and
trauell
of
the
most
redoured
prince
,
or
he
coulde
:
the
loue
that
he
wolde
bring
it
vnto
your
handes
:
forget
not
that
it
is
a
hygher
matter
then
the
booke
of
Rodynhoode
:
Consyder
what
commodytie
ensueth
by
the
righte
vse
therof
.
Deceaue
not
the
louyng
exdecracion
of
so
hygh
and
fatherly
a
Prince
conceyued
of
you
,
do
not
frustrate
his
traueil
and
labours
?
Prouoke
not
Goddis
vengeaunce
vpon
you
,
dooe
not
abuse
his
holye
worde
:
Spoyle
not
your
louies
from
suche
heauenly
and
inestimable
treasures
and
comforte
,
do
not
tourne
it
into
our
owne
confucion
.
And
frame
your selues
yet
at
lengthe
worthelye
to
vse
this
incomparable
Margatete
:
put
on
a
single
and
a
doues
eye
,
which
seeth
only
heauenly
thynges
.
Let
your
heartes
be
inflamed
with
hote
desire
towarde
it
.
It
doth
not
vouchesafe
vulgarelye
to
be
loued
,
after
a
commen
sorte
to
be
affected
:
it
requyreth
a
thirsty
mynde
,
a
hungrye
and
greedye
stomake
,
but
after
it
,
alone
:
And
at
the
fyrst
entraunce
in
to
it
,
ye
must
laye
a
parte
all
pride
,
vainglory
,
and
disdainfulnesse
oute
of
your
heartes
.
For
although
the
Courte
of
Goddis
woorde
be
veray
large
and
ample
,
loftye
and
hyghe
:
yet
the
doore
wherein
ye
must
enter
,
is
veray
lowe
:
and
none
can
enter
into
it
,
but
such
as
are
lowe
,
humble
and
meeke
of
spyrite
.
And
it
is
a
serten
token
that
ye
haue
good
successe
in
that
Courte
:
and
that
ye
are
well
in
fauour
with
the
high
Lorde
therof
,
if
you
daily
proue
more
&
more
mylde
,
meeke
,
sobre
,
humble
,
and
lowlye
of
heart
.
Suche
only
dothe
he
reteygne
in
fauour
:
to
suche
only
he
vouchsafe
to
talke
in
that
his
holy
worde
,
and
disclose
his
high
&
secrete
misteries
:
whiche
are
shutte
vp
vnto
the
arrogaunt
&
proude
.
It
reioyseth
the
ploughmans
hert
to
behold
the
eares
of
his
grayne
or
corne
rather
to
hange
downewarde
then
to
stande
bolte
vp
right
:
because
he
knoweth
perfectly
them
to
be
loden
,
these
void
of
good
fruyte
The
high
plowghman
Christ
,
coueyteth
to
see
the
same
in
you
:
to
whom
ye
shall
be
an
acceptable
and
fruytfull
heruest
,
if
your
heades
be
not
cocked
vp
with
vayn
glory
,
self-loue
,
and
pride
,
but
bowed
downe
with
all
humilitie
and
meekenesse
.
If
it
proue
not
so
with
you
,
thynke
not
that
ye
haue
any
whyt
proffeted
in
his
worde
.
For
as
Menedemus
was
accustomed
to
saye
that
manye
sayled
to
the
scole
of
Athens
,
which
at
beginnyng
seemed
to
them selfes
sapient
:
soone
after
became
Philosophers
,
that
is
,
studious
of
sapience
:
Anone
Rethoricioners
:
And
finally
Idyotes
and
vnlerned
:
Euen
so
,
if
ye
worthelye
entre
the
scoole
of
this
Heauenly
Philosophye
,
and
accordingly
proffyt
therin
:
where
before
ye
seemed
in
your
owne
conceyte
to
your selffes
ioyly
men
,
gay
felowes
,
and
as
well
seene
as
the
best
doctor
of
them
all
:
ye
shall
quyckly
be
out
of
this
conceyte
with
youre selfes
:
Euery
day
ye
shal
be
lesse
arrogaunt
,
lesse
proude
:
euery
houre
challenge
lesse
knowledge
vnto
you
:
and
say
with
Socrates
finallye
:
Hoc
scio
quod
nihil
scio
:
This
know
I
,
that
I
know
nothynge
:
and
this
is
to
knowe
all
.
Reade
it
therfore
with
all
humblenesse
,
w
ith
all
mekenesse
of
herte
,
with
pure
entent
,
and
godly
purpose
,
to
th
ende
ye
may
proffytte
therin
:
proffytte
therin
,
that
ye
may
knowe
your
dewtye
dewe
to
God
&
the
worlde
:
And
knowyng
it
,
haue
ye
prompt
wyll
,
ready
hande
,
sweete
foote
,
to
mynde
,
practyse
,
and
folow
the
same
to
th
uttermost
.
FINALLY
if
anye
remayne
emongest
vs
quycke
as
yet
&
lyuely
membres
of
Iesus
Christ
,
so
remayne
we
styll
:
Be
we
not
discomforted
for
any
thing
wee
see
.
There
are
many
heresies
,
no
wondre
:
there
haue
ben
more
.
Many
are
infected
with
them
,
why
not
:
therfore
they
are
permitted
,
to
tempte
&
proue
the
wytte
of
man
.
Let
not
all
this
remoue
vs
from
our
standing
:
but
for
asmoche
the
weakenesse
of
man
gyueth
might
to
heresies
(
they
of
them selfes
beyng
of
no
force
and
myght
)
and
the
deuyll
there
cometh
onlye
&
preueyleth
,
where
faythe
is
feble
to
withstande
and
resyst
:
see
we
stande
sure
:
see
our
house
be
euermore
well
warded
with
the
stronge
and
impenitrable
bolte
of
faythe
.
It
is
no
wondre
(
as
I
haue
sayde
)
that
heresyes
are
:
it
is
a
greater
occasyon
of
wonder
if
we
be
found
so
slenderly
prouided
and
so
yll
appointed
,
as
not
to
be
able
to
repell
and
keepe
of
so
weake
an
enemy
.
For
if
we
arme
our selfes
with
vnwaueryng
faythe
in
Iesus
Christ
,
no
dout
we
shall
be
stronge
&
of
power
sufficient
to
frustrate
our
aduersarye
the
deuyll
his
intent
:
who
daily
laboureth
by
sundry
pollicies
to
discharge
that
comfortable
weapon
from
vs
,
to
th
ende
he
mought
enter
our
holdes
.
He
is
verye
craftye
&
politycke
,
and
therfore
tempteth
vs
with
many
fayre
&
flatteryng
meanes
,
&
all
to
deceaue
and
intrappe
oure
simplicitie
,
that
we
wold
forsake
the
holsome
grayn
of
the
hyghe
Lorde
,
and
lay
hande
vpon
his
dampnable
Zizan
.
And
as
Hyena
the
beast
dothe
immitate
the
voyce
of
man
,
Yea
,
and
learneth
to
call
some
one
by
name
,
to
the
ende
that
the
same
called
furthe
,
he
maye
deuoure
:
The
lyke
pollicye
Satan
vseth
to
ketche
vs
in
hys
snare
:
He
inuiteth
vs
vnto
him
by
many
fayre
names
,
and
entieth
our
heartes
with
manye
goodly
promyses
,
&
to
none
other
ende
,
but
to
deuoure
vs
,
bothe
body
and
soule
.
But
wee
are
well
warned
of
this
crafty
tyraunt
:
it
were
much
shame
to
be
vnarmed
at
any
tyme
agaynst
him
.
He
hath
sent
emongst
vs
many
a
stout
and
craftye
whelpe
nowe
a
dayes
,
to
make
away
for
him
,
that
he
may
enter
into
our
holdes
I
say
:
some
of
them
appearynge
vnto
vs
lyke
them selfes
,
that
is
deuellyshe
,
without
cloke
or
semblaunce
of
godlynesse
,
and
these
can
not
begile
vs
.
But
some
agayn
transfigurate
,
and
fascyoned
into
Angelles
of
lyghte
,
&
suche
may
muche
preuayle
in
their
maisters
quarell
,
with
suche
as
are
wauerynge
,
doubtfull
,
and
weake
in
the
faythe
of
Iesus
Christ
,
oure
high
Capitayne
.
But
resyst
wee
them
manfully
:
feare
we
not
to
answere
vnto
them
,
as
the
people
Cinniensis
aunswered
vnto
the
Embassetours
of
Brute
:
whiche
treated
with
them
to
yelde
vp
their
Cytie
in
to
the
handes
of
theire
Capitayne
Brute
:
Valer
,
Mar.
ii
.
6.
La.
4.
to
whom
their
answere
was
in
this
wile
:
Ferrum
sibi
a
maioribus
quo
vrbem
tuerentur
,
non
aurum
,
quo
libertatem
ab
imperatore
auaro
emerent
relictum
:
Oure
Auncetoures
sayde
they
lefte
vnto
vs
weapon
to
defende
the
Cytie
,
not
golde
,
to
redeeme
it
of
a
couetous
Emperour
.
The
deuyll
by
his
faythfull
Embassetours
&
ministers
,
perswadeth
with
vs
dailye
to
gyue
ouer
our
interest
of
the
spirituall
Ierusalem
:
But
we
haue
weapon
frome
the
begennyng
prescri●ed
,
appoynted
and
lette
vnto
vs
from
the
Lorde
of
holies
,
wherwith
wee
ought
couragiously
with
stande
all
suche
assaultes
&
craftye
perswasions
,
and
not
cowardly
gyue
ouer
vnto
our
aduersary
,
and
stande
to
his
courchy
and
rewarde
,
which
is
no
better
then
miserab●e
seruitude
for
the
tyme
present
:
and
finally
euerlasting
death
.
He
is
a
couetous
Lorde
,
yelde
wee
as
muche
as
we
wyll
:
be
we
as
obedient
vnto
him
as
we
can
:
that
is
our
rewarde
,
and
no
better
.
Who
so
madde
as
to
bye
repentaunce
so
deare
.
Lysymacus
,
by
reason
of
a
vehement
drythe
&
thristynesse
,
was
compelled
to
yelde
him self
vnto
the
Scythes
:
And
after
that
he
hadde
drounken
the
colde
water
:
Good
God
,
sa
yt
he
:
Quem
breuis
voluptatis
causa
quantam
deposui
felicitatem
:
That
is
to
say
:
For
how
short
pleasure
,
how
great
felicitie
haue
I
forgone
.
But
thynke
and
debate
we
with
our selues
well
,
how
great
felicitie
we
loose
,
when
for
a
litle
vayn
glory
of
this
folysh
worlde
,
for
contentyng
our
owne
selfe
loue
,
for
the
colde
water
of
this
mortall
lyfe
,
we
for
goe
the
Croune
of
glorye
that
neuer
decayeth
:
we
loose
the
loue
of
God
:
we
gyue
ouer
the
fountayne
of
lyfe
,
the
lyuely
water
springyng
into
euerlastynge
ioye
and
felicite
.
Therfore
I
saye
,
haue
we
euer
the
people
Cynnyensis
answere
franke
in
our
memory
:
let
Lysymacus
example
be
alwayes
obuersaunte
before
our
eyes
:
and
bye
we
not
repentaunce
so
deare
.
Rather
let
vs
fight
it
out
hardely
:
vse
we
our
weapon
of
constant
fayth
:
let
vs
not
shrinke
from
our
Capitayne
,
and
hell
gates
shal
not
preuayle
agaynst
vs
,
It
is
a
weapon
stronge
and
sure
:
ii
.
Cor.
●
.
and
of
force
Ad
destructionem
munitionum
,
concilia
destruentia
,
&
omnem
altitudinem
extollentemse
aduersus
scientiam
Dei
.
&c.
That
is
,
to
cast
downe
strong
holdes
,
to
ouer
throw
Councelles
,
and
euery
hygh
thynge
that
exalteth
it selfe
agaynste
the
knowledge
of
God
.
&c.
It
is
therfore
a
stronge
and
sure
weapon
:
and
reason
it
be
so
:
the
holde
is
deere
and
precious
to
be
defended
therwithal
:
our
soules
I
meane
:
which
the
deuyll
with
so
many
pollicyes
&
crafty
sleyghtes
by
his
faythfull
ministers
doth
daylye
assaute
:
but
in
vayne
if
we
leaue
not
of
,
this
sure
weapon
of
vnwaueryng
fayth
:
if
wee
shrinke
not
from
our
Capitayne
.
For
know
we
to
our
further
comfor
e
,
that
no
equalitie
is
betwene
our
Capitayns
The
deuyll
I
say
of
their
syde
:
and
God
of
ours
:
he
is
of
no
power
,
but
where
no
power
is
:
Neuer
ouercometh
,
but
through
our
owne
prodicion
:
Our
weakhertinesse
,
cowardnesse
,
and
impotensye
,
is
his
onlye
might
,
courage
,
&
forse
.
A
weake
Capitayne
is
he
,
if
wee
remayne
stronge
:
stronge
,
if
we
beg●nne
to
be
weakherted
,
or
necligent
,
to
resyst
:
where
we
resyst
not
,
there
preuayleth
he
:
where
wee
withstande
not
,
there
canne
he
captiue
:
Sabell
.
●●
ii
.
En●ead
.
v.
Vincerescis
,
victoria
vt●●escis
,
sayde
Bercha
Pennus
to
Hannibal
.
But
the
deuyll
,
contrary
,
Victoria
scit
vti
,
vincere
nescit
.
He
knoweth
triumphantly
to
vse
the
victory
:
but
he
hathe
no
skyll
to
wynne
the
same
,
vnlesse
we
cowardly
yelde
vnto
him
:
and
shrinke
I
say
from
our
Capitayne
,
who
is
the
Lorde
of
hostes
,
the
Lorde
of
powers
.
Dominus
fortis
&
potens
prelio
.
And
who
beyng
with
vs
and
on
oure
sydes
:
who
agaynst
vs
that
can
preuayle
?
To
be
shorte
,
at
the
beginnyng
men
thought
it
ynough
if
they
were
not
inuaded
and
hurt
of
wylde
beastes
,
and
sought
no
other
benefyte
by
them
:
But
afterwarde
they
beganne
a
lytle
and
a
lytle
to
conuert
them
into
their
further
commoditie
and
pleasure
,
as
to
be
clothed
with
their
skynnes
,
to
feede
on
their
flesh
,
and
with
dyuers
of
their
partes
to
recure
&
heale
suche
maladyes
and
diseases
as
grewe
in
their
bodyes
.
Euen
so
must
we
vse
oure
aduersaryes
,
the
deuyl
and
the
wylde
beastes
his
ministers
,
not
only
that
we
be
not
hurte
of
them
:
but
also
that
we
be
aduaunteged
by
them
:
as
the
more
vehemently
to
be
sturred
vp
to
the
studye
of
Gods
comfortable
worde
,
the
more
strongly
to
be
confirm
med
in
the
faith
of
Iesus
Christ
:
the
more
earnestlye
to
walke
in
his
way
:
the
more
faithfully
to
proceede
&
go
forwarde
in
the
veretie
of
him
with
ioyfull
feare
,
and
tremblynge
ioye
,
with
all
alacritie
and
cherefulnesse
:
with
carefull
respecte
,
&
wary
cautelnesse
,
lest
we
slip
into
the
loue
of
that
,
which
we
now
detest
,
&
hate
.
For
as
the
enemyes
which
lye
skout
watchyng
on
the
walles
of
the
cities
do
compell
and
enforce
the
citizens
,
then
chiefly
to
watche
,
and
kepe
best
order
and
rule
:
Semblably
in
this
hurlye
burlye
of
Christis
religion
:
the
walles
of
his
chosen
temple
our
soules
,
leyde
at
on
euery
syde
with
all
kynde
of
ordynaunce
,
that
the
deuyll
can
imagyn
,
it
behoueth
vs
nowe
especially
to
pley
the
men
,
to
go
stronglye
armed
.
God
no
dout
permitteth
vs
to
be
thus
persecuted
with
suche
sismicks
and
blasphemous
opinions
,
partly
for
our
wyckednesse
and
dissolute
liuyng
past
,
for
our
necligency
in
wat
chyng
our
walles
afore
tyme
:
And
chiefly
to
trye
and
proue
or
faythe
and
constancye
to
warde
him
by
the
same
:
no
otherwise
then
we
trye
our
pot
or
vessell
by
puttynge
lyquor
in
to
it
,
whether
it
be
sounde
,
or
not
:
Accordynge
to
Paule
his
saiynge
:
Opottet
heres
esse
,
vt
probati
quique
manifesti
fiant
inter
vos
.
For
as
muche
therfore
it
pleaseth
God
to
vse
this
tryall
of
vs
:
it
standeth
vs
vppon
principally
to
vtter
what
we
are
:
to
declare
our selues
sownde
of
faythe
,
and
in
deede
,
not
onelye
in
name
true
Christians
:
as
wel
for
declaracion
of
true
and
perfecte
repentaunce
in
oure
hertes
for
our
folye
past
:
as
also
in
this
tryall
of
God
,
to
shewe
vs
stoute
and
constaunt
in
the
faythe
of
him
,
whome
we
professe
in
name
:
And
nothyng
to
shrynke
,
but
with
cherefull
courage
&
bolde
stomake
(
what
so
euer
happe
)
to
runne
that
race
:
to
ioyne
that
battell
:
to
fight
that
fielde
:
that
shal
be
for
contentacion
of
his
high
pleasure
:
vtterdefamynge
his
and
our
aduersaryes
.
If
in
this
state
so
busye
we
shall
seeme
to
be
dismayed
and
as
it
were
werye
of
our
partes
,
what
els
may
we
appeare
to
do
,
then
to
forsake
the
honye
,
because
the
Bea
hath
a
lytle
stonge
vs
.
Saye
wee
as
M.
Brute
sayde
to
certen
diswadynge
hym
frome
the
battayle
:
Valer.
Mar.
li.
v●
.
ca.
v.
Fidendenter
in
aciem
descendo
,
hodie
enim
aut
recte
erit
,
aut
nihil
curabo
:
That
is
to
wytte
,
With
good
confidence
(
said
Brute
)
I
go
in
to
the
battell
,
for
this
daye
all
shal
be
well
,
or
my
care
shal
haue
an
ende
.
Brute
thought
it
neither
meete
for
hym
to
lyue
withoute
the
victory
and
ouerhande
of
our
ennemyes
:
or
at
the
least
be
out
of
carke
and
care
.
Lyfe
is
sweete
:
but
without
this
victorie
,
more
bytter
then
gall
.
Deathe
is
sower
,
but
in
thys
quarell
most
delectable
&
precious
.
Dye
wee
the
deathe
in
the
Lordis
Campe
:
and
wee
shall
lyue
the
lyfe
euerlastynge
in
heauen
with
eterne
felicitie
and
pleasure
.
Lyue
we
the
lyfe
in
Satan
his
tabernacle
,
&
we
shall
dye
the
deathe
euerlastynge
in
hell
with
most
terrible
tormentes
,
&
vnspeakable
paynes
.
Choose
the
best
whyles
choyse
lyeth
in
lot
.
HERE
to
breake
vp
this
matter
gentle
Reader
,
and
at
lengthe
to
come
to
the
declaracion
and
disclosyng
of
my
purpose
and
intent
in
this
my
lytle
booke
,
whiche
I
haue
entituled
:
THE
FAL
OF
THE
LATE
ARRIAN
:
Thou
shal
vnderstand
that
I
haue
in
the
same
confuted
the
opinion
of
a
serten
man
who
lately
denyed
Christ
deuinitie
and
equalitie
,
with
God
the
father
,
affirmynge
that
he
was
but
a
mere
Creature
,
and
a
passible
man
only
,
not
God
.
And
this
was
Arrius
opinion
:
of
whom
in
my
booke
I
do
treate
more
at
large
:
and
as
many
as
do
holde
that
opinion
,
are
called
of
Auncient
wryters
,
Arrians
:
and
therfore
I
intitle
my
treactise
:
The
fall
of
the
late
Arrian
:
not
disclosynge
hys
name
throughe
oute
my
worke
,
but
vnder
the
name
of
Arrian
:
whom
I
wold
be
loche
to
displease
,
if
he
hath
Recanted
that
blasphemous
oppinion
,
as
some
saye
that
he
hathe
.
This
oure
late
Arrian
therfore
not
long
synce
was
before
serten
of
the
Counsell
&
dyuers
other
Learned
men
,
for
his
opinion
,
by
whose
procurement
I
know
not
.
And
deliuered
the
same
his
opinion
with
his
prouffes
in
writyng
to
the
lord
Archbishop
of
Caunterbury
beyng
therunto
at
length
required
,
as
in
the
begynnyng
of
his
writyng
he
confesseth
.
Wherof
dyuers
copies
came
into
diuers
mens
handes
:
And
one
was
sent
to
me
,
from
a
frende
of
myne
:
who
required
me
to
peruse
the
same
,
and
to
let
him
dnderstand
what
I
thought
of
it
.
To
whome
I
dyd
eftsones
restore
it
incontinent
,
writyng
vnderneth
the
same
for
my
answere
to
my
frendis
demaunde
,
nothing
els
but
Vae
hoi
per
quem
venit
scādalum
tantum
.
Then
being
of
mynd
neuer
to
haue
sayde
one
worde
more
vnto
it
,
Yet
I
thought
it
veray
necessary
and
expedient
,
that
so
blasphemous
&
perilous
opinion
shuld
be
confuted
by
some
man
,
and
that
with
speedye
expedicion
:
In
consideracion
the
people
nowe
a
dayes
for
the
most
parte
,
be
so
good
of
takyng
,
that
nothyng
is
to
harde
for
them
to
learne
:
especiallye
if
they
heare
of
any
new
lesson
not
taught
,
or
herd
of
a
long
tyme
before
:
Then
nothyng
cometh
a
mysse
vnto
them
,
nothyng
to
harde
for
them
to
learne
and
beare
away
,
althoughe
,
it
be
in
deade
neuer
so
muche
agaynst
God
the
Father
,
and
his
natural
Sonne
Iesus
Christ
.
But
in
this
behalfe
I
was
in
maner
carelesse
:
for
remembrynge
what
a
ioylye
multitude
of
fresh
writerse
there
ar
in
these
daies
,
I
thought
this
geare
coulde
not
escape
vnlooked
on
,
But
,
seeyng
in
other
trifelyng
matters
of
no
effect
&
importauunce
to
speake
of
in
comparison
of
this
:
they
are
so
readye
with
their
confutyng
,
bookes
,
ballettes
,
and
pleyes
.
In
so
weyghtye
a
cause
as
this
is
,
I
reckened
they
wold
not
be
seene
slacke
or
necligent
,
but
out
of
hande
,
with
all
celeritie
and
speede
withstande
it
.
How
be
it
reckeners
without
their
hoste
muste
recken
twyse
,
I
haue
hearde
saye
.
Hytherunto
,
not
one
of
them
haue
sayde
one
worde
vnto
it
,
or
by
mirth
,
pley
or
ernest
game
,
that
I
can
heare
of
:
what
they
wyll
,
I
knowe
not
.
For
my
parte
at
begynnynge
I
thoughte
nothynge
lesse
then
to
attempte
anye
suche
enterprise
,
as
I
haue
nowe
taken
in
hande
:
partely
because
I
haue
not
exercysed
me self
in
the
lyke
before
tyme
,
and
chieflye
for
that
I
suspected
much
my
wytte
and
connyng
:
therfore
I
supposed
beste
for
me
,
hauynge
neither
exercyse
ne
connynge
to
dwell
in
myne
olde
silence
and
not
to
mell
especially
in
this
matter
,
beyng
of
such
importaunce
and
hygh
difficultye
,
far
aboue
my
compasse
and
reache
.
Besyde
this
,
I
pondered
the
present
sent
condicion
of
this
worlde
with
me selfe
,
I
thought
in
suche
hurlye
burlye
,
in
so
great
tumultes
,
the
voyce
of
such
one
shuld
not
be
herd
:
For
if
the
wordes
of
Ecclesiasticus
are
true
,
that
the
voyce
of
the
wyse
is
hearde
in
quietnesse
,
it
booted
not
to
speke
in
so
vnquiet
a
time
as
this
is
,
(
I
thought
)
and
of
such
matter
.
And
to
helpe
forwarde
,
the
saiynge
of
the
Prophet
came
euen
in
the
nick
to
my
remembraunce
:
Intelligens
,
in
tempore
illo
tacebit
:
.i.
The
wise
wyll
keepe
silene
in
that
tyme
.
All
this
notwithstandyng
,
when
I
coulde
not
perceyue
or
here
tell
,
that
any
had
taken
in
hande
to
improue
and
confute
this
most
daungerous
&
blasphemous
opinion
:
Charitie
whiche
seeketh
not
any
priuate
contentacion
or
pleasure
at
any
tyme
,
but
euermore
couetyng
to
vanquish
the
difficultie
of
all
tymes
&
seasons
vehementlye
prouoked
me
to
vtter
some
parte
of
my
mynde
in
this
behalfe
:
Wherunto
the
chyldren
eke
whiche
were
in
Babylon
,
dyd
not
a
lytle
(
as
me
thought
)
encourage
&
hexten
me
forwarde
,
whose
example
enstructeth
vs
,
that
we
ought
with
free
courage
and
good
heart
,
cherefully
to
witnesse
the
truth
,
although
the
whole
worlde
were
agaynste
it
:
which
euen
out
of
the
myo
burnyng
fyre
sange
merely
Psalme
to
God
:
not
regardig
the
multitude
of
them
which
despised
the
truthe
:
but
satisfyed
them selfes
beyng
.
iii.
in
nombre
.
Wherfore
neither
my
small
exercise
,
nor
my
slender
knowledge
,
ne
yet
the
aboundaunce
of
Iniquytie
(
which
kepeth
reuell
now
a
dayes
)
haue
defased
me
:
But
my
hope
fixed
in
the
helpe
of
the
Holye
Spirite
,
I
haue
not
kycked
agaynst
the
spurre
of
Charitie
,
nor
haue
spurned
agaynst
the
zeale
and
oue
whiche
I
beare
towarde
my
Countrey
,
bothe
a
lyke
togyther
prickynge
me
forwarde
herto
:
But
haue
most
wyllyngly
,
I
wotte
not
how
happely
,
shewed
forthe
the
truthe
touchynge
this
mater
of
Christis
Deuinitie
.
Besechyng
the
Christen
Reader
,
if
I
haue
not
satisfyed
thy
expectacion
in
all
poyntes
,
yet
wyll
good
to
my
good
wyll
,
and
beare
with
my
weakenesse
:
sufficient
it
is
and
ynough
to
wyll
well
in
highe
maters
,
writers
sayen
:
the
matter
is
hyghe
,
my
wyl
is
good
,
accept
th
one
for
the
others
sake
,
Valete
.
Reason
both
wonder
,
how
sayth
tel
can
That
a
maid
is
a
mother
,
&
god
a
man
:
Let
reason
go
,
and
beleue
the
wonder
:
Fayth
is
aboue
,
and
reason
is
vnder
.
ꝙ
.
Antiquitte
.
THE
FAL
OF
THE
LATE
ARRIAN
,
Arrian
ALBEIT
IN
thys
vehemente
and
vnthought
on
perturbacion
of
mynde
(
reuerende
father
)
all
labor
is
odious
,
writyng
dyffyculte
and
harde
,
commentacion
vnplesaunt
and
gruous
,
vnto
me
:
yet
in
the
defence
of
my
cause
,
beyng
required
to
write
,
for
the
reuerence
which
I
owe
vnto
your
Lordship
aboue
other
,
I
haue
purposed
briefly
and
compendiously
to
commit
in
writyng
what
I
thinke
touchyng
th
articles
.
Proctor
.
THO
I
was
resolued
in
my
mynde
that
ye
were
well
worthye
emprisonment
,
fetter
&
chayne
,
that
feared
not
to
conceaue
,
maynteyne
and
teache
suche
blasphemye
agaynst
God
the
Father
&
his
naturall
Sonne
Iesus
Christ
,
true
God
:
Yet
I
doubted
whether
your
bodye
was
after
that
sort
or
by
any
other
meanes
puny
shed
or
not
,
wher
of
I
coulde
not
by
your
owne
relacion
,
neither
by
hearsay
,
learne
one
worde
so
muche
:
but
rather
that
ye
were
taken
vp
emongst
states
,
much
made
of
,
and
frendlye
enterteyned
,
(
for
ye
wyll
not
lye
I
trowe
.
)
Notwithstandyng
,
I
beleued
assuredly
,
and
was
cleane
out
of
doubte
,
(
althoughe
ye
had
not
mencioned
of
it
at
all
,
)
that
youre
mynde
was
not
free
from
perturbacion
and
trouble
,
beyng
so
sore
wounded
and
greuoslye
infected
with
that
stinkyng
leprye
,
&
foule
skabbe
of
moste
daungerous
blasphemy
.
Therfore
I
canne
not
blame
you
good
man
,
if
all
labour
seeme
odious
,
writyng
difficult
,
commentacion
vnplesaunt
and
greuous
vnto
you
,
your
myne
being
in
such
pitious
maiadie
&
carefull
plyght
.
Yet
neuerthelesse
,
suche
was
youre
goodnesse
and
gentlenesse
,
that
neither
the
odiousnesse
of
laboure
,
the
dificulife
of
writing
,
nor
the
greuousnesse
of
commentyng
coulde
stay
or
let
,
but
your
hande
must
haste
with
all
speedye
diligence
to
delyuer
and
bringe
forthe
that
plesaunt
Babe
which
ye
had
conceaued
,
and
went
great
with
al
so
long
tyme
before
.
In
the
birth
wherof
,
your
ioye
comfort
,
and
pleasure
wolde
be
so
great
,
you
knew
,
that
the
paynes
and
griefe
of
your
trauell
shuld
be
cleane
forgotten
within
a
lytle
space
.
Arrian
WHICH
myne
opinion
by
the
communication
tofore
had
with
your
Lordship
,
mighte
haue
ben
euidenty
noughe
&
sufficiently
knowen
,
without
writyng
.
For
first
at
the
beginnyng
when
your
lordship
admitted
me
to
disputacion
before
manye
wytnesses
,
and
then
after
to
priuate
and
familier
talke
,
I
dyd
plainly
say
all
that
then
came
into
mynd
:
verely
I
haue
not
dissimbled
my
opynion
,
which
I
gotte
not
or
borowed
out
of
Sarcerius
.
Conradus
Pellican
,
and
suche
garbages
,
or
rather
synkes
or
gutters
:
but
out
of
the
sacred
founteyn
Proct.
IN
somer
seasn
as
often
as
it
thundreth
more
vehemently
then
lyghten
,
then
surely
sayeth
Plinie
,
it
betokeneth
wyndes
.
Euen
so
,
when
any
man
thundreth
with
tauntes
&
flaunderous
nipps
,
at
another
,
yet
he
him self
no
goodly
man
to
speake
of
,
nor
in
any
good
knowledge
,
neither
in
anye
other
honeste
qualitle
lyghtnyng
or
shinynge
before
hym
,
with
whom
he
fyndeth
so
much
falt
,
as
ye
do
now
by
Sarcerius
,
Conradus
Pelicanus
with
their
lyke
,
is
it
not
(
trowe
ye
)
a
sure
token
,
and
vehement
presumption
of
a
mynde
rather
puffed
vp
with
wynde
and
ambicion
then
in
very
deede
godly
and
charitable
?
How
so
euer
it
lyke
you
to
pronounce
of
them
,
if
iust
triall
and
proufe
be
made
,
you
come
not
nygh
to
any
of
them
by
much
,
in
the
knowledge
both
of
the
scriptures
&
other
kynde
of
learnyng
also
:
vnies
ye
haue
better
store
yet
left
behynde
in
youre
belye
,
then
hytherunto
ye
haue
vttered
.
For
amongst
maye
good
thingꝭ
which
ech
of
them
haue
left
vnto
vs
in
writyng
,
if
they
haue
sayde
in
anye
pointe
a
mysse
,
it
is
in
such
matters
wherein
a
man
may
errwithout
great
daunger
,
as
you
seeme
to
graunt
in
your
processe
folowyng
:
but
I
am
wel
assured
,
none
of
them
euer
blasphemed
Iesus
Christ
,
as
to
auouche
and
teache
that
he
was
not
God
,
that
he
had
not
deuine
nature
in
him
:
and
that
he
was
onlye
a
creat
man
,
as
you
be
not
ashamed
to
do
.
Which
opinion
of
youres
,
I
dare
sai
,
stinketh
a
thousand
partes
worse
before
God
and
all
godly
men
,
then
the
most
filthy
garbage
,
synke
or
gutter
that
is
:
therfor
tho
it
please
you
to
compare
them
to
suche
vnclene
refuse
or
garbage
,
to
fylthy
gutters
and
synkes
(
whiche
is
no
slaunder
in
your
mouth
,
)
yet
be
not
you
of
mynde
to
beleue
that
youre selfe
is
sweete
and
sauery
.
For
as
ye
haue
not
dissimbled
your
sentence
and
opinion
ye
saye
,
no
more
wyll
Ioissimble
or
couler
with
you
herein
.
I
tell
you
therfore
truth
lyke
a
frend
,
that
your
breath
is
so
abhominable
stinkyng
,
by
reason
of
that
pestilent
vapour
fumyng
vp
from
the
synke
of
your
blasphemous
stomake
,
that
no
Christian
canne
abyde
it
.
And
where
as
ye
thus
depraue
the
wryters
tofore
remembred
and
theire
lyke
,
the
cause
not
alleaged
,
whiche
moued
you
to
reporte
them
so
:
it
is
cleare
that
it
was
,
because
hythervnto
ye
haue
not
learned
to
say
wel
of
any
body
,
&
not
for
their
desertes
.
Howbeit
the
circumstaunce
of
your
wordes
may
let
vs
tundersand
the
cause
:
verly
for
that
they
teache
,
defend
&
iustifye
Christ
is
deuinitie
,
and
you
wyll
none
of
that
.
It
were
much
more
commendable
,
with
your
penne
to
confute
by
good
learnyng
,
if
they
be
suche
as
ye
adiudge
them
,
rather
then
thus
slaunderously
vpon
no
manifest
occasion
that
ye
alleage
to
diffame
&
bacbite
them
.
But
ye
play
as
the
beast
called
Bonasus
,
whiche
because
he
is
not
of
power
to
resist
with
his
hornes
by
reason
they
are
so
yll
fauouredly
bowed
&
tourned
inwarde
,
as
he
runneth
awaye
,
letteth
fall
hys
dounge
,
wherwith
,
as
with
fyre
,
he
burneth
suche
as
pursue
after
hym
and
happen
to
touche
it
.
In
lyke
maner
you
syr
,
forasmuch
ye
know
,
ye
ar
to
weke
in
any
of
their
handes
,
&
to
make
youre
partie
good
,
if
the
matter
shulde
come
to
open
triall
by
learnyng
,
it
lyke
you
well
at
least
to
shyte
in
theire
wayes
,
as
the
commen
phrase
is
,
&
cowardly
by
hynde
their
backes
in
corners
,
with
your
reprochefull
&
slaunderous
reportes
extenuate
their
estimacion
and
name
,
in
all
that
ye
can
.
I
can
not
tell
what
els
I
shuld
thynke
herein
,
but
that
,
as
a
certen
kynde
of
Mares
,
writeth
Columell
,
beholdynge
their
owne
forme
and
figure
in
the
water
anye
tyme
,
runne
afterwarde
mad
:
Semblably
you
are
so
far
in
loue
,
and
dotage
with
the
Impe
ye
haue
now
delyuered
Pe
rinde
ac
si
ex
ouo
prodiisset
,
that
ye
ar
nexte
dore
to
madnesse
,
in
which
your
rage
,
ye
fauour
nor
frend
ne
foe
:
but
barke
&
byte
as
venemously
as
ye
can
,
at
al
especially
suche
as
fauour
not
the
byrth
of
the
same
your
fayre
babe
:
As
I
am
sure
Sar.
Cont.
Pellic
,
with
their
lyke
do
not
,
but
vtterly
detest
&
abhorre
,
as
al
godly
writers
do
that
euer
wrote
.
Therfore
where
as
ye
saye
ye
haue
not
Taken
or
borowed
your
opinion
of
them
or
their
lyke
,
whiche
ye
esteme
no
better
then
synkes
and
gutters
.
I
do
beleue
it
well
:
for
none
of
them
are
Authours
of
fauorers
of
suche
blasphemy
,
how
so
euer
thei
can
clere
them selfes
in
other
poyntes
.
Wherhence
than
was
it
engendred
,
saye
on
?
Ex
sacro
fonte
:
Of
the
sacred
fountayne
ye
saye
:
What
?
of
Christes
holy
Testament
,
yea
,
so
ye
meane
:
but
the
deuil
it
was
as
sone
:
For
none
suche
wycked
generacion
I
know
,
can
sprink
forth
from
thence
,
out
of
what
sacred
fountayne
then
a
Gods
name
?
Of
the
sacred
fountayne
Styx
,
that
infernall
lake
I
trowe
,
called
Fons
sacer
,
in
the
sense
that
Virgill
the
Poet
sayeth
:
Auri
sacra
fames
:
.i.
The
sacred
hunger
of
golde
:
that
is
to
say
,
the
cursed
and
damnable
hunger
or
desyre
of
Golde
.
So
that
of
the
sacred
fountayne
,
which
is
to
wyt
,
of
the
damnable
and
cursed
fountayne
called
Styx
,
runnyng
beneth
in
hell
(
as
Poetes
fayne
,
)
I
graunt
you
,
fyrst
engendred
this
your
deuelyshe
chett
:
wherof
it
was
your
chaunce
to
take
a
drafte
that
Belsebub
or
some
other
of
the
rable
had
brethed
on
before
,
and
infected
with
theire
poyson
:
which
made
your
bellye
to
swell
vp
with
this
foule
hel
hounde
:
As
it
happened
lykewyse
to
youre
predecessoure
Arrius
,
preest
in
the
Churche
of
Alexandry
,
the
yeare
of
our
Lorde
.
CCC
.
and
.xx.
who
was
the
fyrst
Dadd
and
parent
of
this
impe
,
now
eftsones
buddynge
and
springyng
vp
through
your
engendryng
and
trauell
:
and
as
he
then
,
so
you
wolde
gladlye
nowe
father
it
vpon
the
holy
worde
of
God
,
to
the
ende
it
might
prosper
and
come
forwarde
the
better
,
and
the
people
by
suche
pretence
allured
,
shulde
cull
&
coll
,
embrase
,
and
make
much
of
it
:
as
thought
it
were
the
true
fruite
of
that
holye
worde
.
But
ye
are
foule
deceaued
,
syr:
your
carde
of
.x.
can
not
out
●ace
vs
so
:
for
we
know
what
ye
haue
in
youre
hande
as
well
as
your selfe
.
Ye
may
not
looke
therfore
to
spede
better
then
he
that
went
before
you
,
of
whom
I
shall
more
largelye
speake
afterwarde
.
If
he
at
that
dayes
was
founde
what
he
was
,
and
by
the
whole
Councell
of
Nicene
(
whervnto
the
Emperoure
Constance
the
greate
with
.
CCC
.
and
.xviii.
Bishops
was
assembled
)
condemned
as
an
heretike
,
his
opinion
iudged
to
be
of
the
deuyll
and
not
of
God
:
Looke
not
you
hardely
for
any
better
successe
or
fortune
,
especially
now
in
these
dayes
,
vnder
great
EDWARD
,
whose
yeares
not
so
matjure
as
Cōstancynes
:
Yet
in
Grace
&
Vertue
as
great
:
in
all
iudgement
as
rype
to
descerne
suche
wycked
&
bastarde
wares
from
the
sincere
and
pure
Merchaundes
of
Christ
is
holy
testament
:
Who
incesstantly
laboureth
daily
to
wede
out
,
banysh
&
extincte
all
suche
wyckednesse
from
his
people
,
and
the
same
to
enstruct
with
the
vnfallyble
rule
,
how
and
by
what
marke
and
token
they
may
certenly
knowe
,
auoyde
,
&
detest
all
suche
as
ye
are
with
youre
fruites
of
iniquitie
,
tho
they
be
faced
and
coloured
with
neuer
so
gret
holynesse
.
This
Mayden
Kynge
,
Noble
EDWARD
Securis
rationum
vestrarum
(
as
Demosthenes
was
wont
to
say
of
Phosion
toward
him selfeward
)
the
ax
of
al
your
wycked
purposes
,
cutteth
downe
faste
by
he
roote
,
what
so
euer
is
not
planted
vnder
the
commission
and
warrant
of
Iesus
Christ
:
but
let
vs
see
what
foloweth
of
yours
.
Arri.
TO
whiche
sacred
founten
,
iust
and
right
faith
ought
to
cleaue
and
leane
,
in
all
contrauersyes
touchyng
Religion
,
chiefly
in
this
poynt
whiche
seemeth
to
be
the
pyller
and
stay
of
our
religion
:
where
it
is
called
into
question
concernyng
the
inuocation
of
sayntes
,
or
expiacion
of
soules
:
A
man
may
err
without
great
daunger
,
in
this
point
being
the
ground
and
foundacion
of
our
fayth
,
We
may
not
err
without
damage
to
religion
:
I
call
that
true
religion
whiche
instructeth
mans
mynd
with
right
faith
,
and
worthy
opinion
of
God
.
And
I
call
that
right
faith
,
which
doth
credit
&
beleue
that
of
God
,
which
the
scriptures
do
testify
not
in
a
few
places
,
&
the
same
depraued
&
detort
in
to
wrongsense
,
but
as
ye
wyll
saye
,
throughlye
,
with
one
and
the
same
perpetuall
tenor
and
concent
.
Proct.
GREAT
Alexandre
,
kynge
of
Macedonie
,
what
tyme
diuers
persons
had
hyghly
commended
the
frugalitie
&
spare
maner
of
liuynge
that
Antipater
vsed
,
who
leade
a
life
homely
,
voyde
of
delices
:
Yea
(
ꝙ
Alexander
.
)
Foris
albo
vtitur
pallio
Antipater
,
intus
vero
totus
purpuratus
est
.
That
is
to
saye
:
Antipater
weareth
a
whyte
robe
outwardlye
,
but
within
he
goeth
in
purple
euery
inche
of
him
.
Notyng
the
conserable
sparyng
of
the
sayde
Antipater
:
where
as
in
very
deede
he
was
,
that
notwitstandyng
,
as
ambicious
and
stately
as
the
best
.
The
lyke
hipocrisy
&
coulerable
handlyng
(
gentle
reader
,
)
but
in
a
hygher
matter
,
this
felow
presently
vseth
to
deceue
,
seduce
,
and
intrapp
thy
simplicitie
.
But
feare
not
to
say
,
or
beleue
it
with
out
saiyng
,
that
he
weareth
a
white
robe
,
outwardly
,
but
within
,
he
is
dashst
vp
in
purple
euerye
ynche
of
him
:
that
is
,
he
beareth
the
in
hand
with
hys
outwarde
wordes
that
he
is
an
honest
plaine
man
and
a
good
Christian
,
and
yet
notwithstanding
in
veray
deede
he
is
a
great
hereticall
blasphemor
agaynst
Christ
,
euery
ynche
of
him
.
If
naked
wordes
ought
only
to
be
weyed
,
and
expended
as
sufficient
testimony
and
triall
of
a
man
,
who
better
christian
then
this
man
,
whose
wordes
in
this
place
,
sounde
as
godlye
as
any
can
be
spoken
:
But
good
Christian
reder
,
I
exhort
&
councell
the
agayne
and
agayne
,
for
the
loue
of
God
take
heede
of
suche
false
prophetes
:
Tho
they
speake
and
glose
neuer
so
fayre
,
tho
the
scripture
drop
oute
of
their
mouthes
neuer
so
thycke
,
yet
I
crye
,
take
heede
:
weygh
and
consyder
with
thy selfe
well
,
to
what
ende
&
purpose
their
plesaunt
&
faire
talke
,
their
mouthes
full
of
scripture
do
tende
:
and
then
,
by
grace
ye
maye
anone
fynde
them
:
saye
vnto
your selfe
as
Phosion
sayde
vnto
the
people
of
Athens
,
beyng
very
brag
vpon
the
heresay
or
brute
of
Alexander
his
death
:
If
he
be
dead
to
day
ꝙ
Phosion
,
he
wyl
be
dead
to
morow
also
,
&
so
furth
,
&c.
If
it
be
true
that
they
tell
you
,
it
wyll
be
styll
true
:
folowe
the
prouerbe
:
Festina
lente
:
This
hast
spedeth
best
when
al
other
hast
maketh
wast
.
Beholde
howe
iolylye
thys
man
preacheth
to
vs
nowe
in
this
place
.
Ryght
fayth
must
leane
(
saythe
he
)
&
cleaue
to
the
Worde
of
God
:
That
is
well
.
The
scriptures
must
try
and
decide
all
contrauersyes
touchynge
true
Religion
:
That
is
well
.
Trew
Religion
is
that
whiche
instructeth
with
right
fayth
and
worthy
opinion
of
God
:
And
that
is
well
.
Ryghte
fayth
is
that
which
doth
beleue
and
credit
that
of
God
,
which
the
scriptures
with
one
concent
throughout
,
do
testify
of
him
:
Wonderous
well
.
Finally
,
he
improueth
such
as
doo
depraue
,
detort
,
and
wrest
the
scriptures
into
wronge
sense
:
all
this
is
meruelously
well
spoken
:
yea
,
nor
Paule
neither
Peter
taughte
better
doctrine
:
Sed
fugite
hinc
pueri
,
later
anguis
in
herba
.
Marke
,
gentle
Reader
,
to
what
ende
&
purpose
all
this
geare
goeth
,
and
then
thou
shalte
well
perceaue
both
,
Actu.
8.
ꝙ
illi
non
est
sors
i
sermone
isto
,
that
he
hath
no
parte
in
the
tale
told
by
him
(
as
Paule
sayde
to
Symon
Magus
)
&
how
that
all
this
whyle
also
,
he
laieth
but
whiles
to
deceaue
the
:
he
setteth
thy
teeth
an
edge
with
a
pleasunt
bayte
,
the
rather
to
take
thee
with
the
hooke
whiche
yet
thou
seest
not
:
For
is
it
not
his
purpose
&
intent
to
perswade
thee
,
that
Christ
was
but
a
creature
,
a
passible
man
,
and
not
God
,
equall
to
his
Father
in
his
deuine
nature
?
Yes
for
soth
:
and
is
not
this
cleane
contrary
to
al
scripture
,
true
Religion
,
and
ryght
fayth
?
Nothyng
more
contrary
,
as
it
shal
apeare
afterwarde
,
Yet
now
he
wolde
make
thee
beleue
that
he
wyll
decide
thys
matter
by
the
sciptures
,
accordyng
to
right
fayth
and
true
religion
.
O
plene
omni
dolo
&
omni
falacia
sili
diaboli
,
&
inimice
omnis
iusticiae
non
desinis
vias
domini
peruertere
rectas
?
Acto
.
xiii
.
O
full
of
all
subteltie
and
al
deceatfulnesse
,
Ictu
.
13
,
the
chylde
of
the
deuyll
,
and
ennemy
of
all
righteousnesse
,
ceasest
thou
not
to
ꝑuert
the
streight
waies
of
the
Lord
?
Could
Paule
trow
ye
speke
this
sentence
then
to
Elimas
the
sorcerer
,
so
wel
&
truli
,
as
I
mai
now
sai
it
to
you
,
which
ꝓmised
to
folow
the
right
menyng
of
the
scriptures
●o
cleue
to
perfect
faith
,
&
true
religion
.
And
by
&
by
contende
&
labour
with
all
your
might
to
depraue
the
scriptures
,
to
ouerthrowe
the
Christian
fayth
,
&
suppresse
religion
,
with
your
most
detestable
and
cursed
blsasphemye
agaynst
th
auctor
of
all
three
?
Suche
is
the
trust
and
policie
of
heretikes
:
firste
to
premit
a
fayre
paynted
tale
or
thei
approch
to
their
wycked
purpose
,
faced
and
set
forth
with
all
holynesse
:
therwith
to
tickle
the
eares
of
suche
as
heare
them
,
to
th
ende
they
shuld
not
mistrust
their
prosses
ensuynge
,
whiche
in
the
beginnynge
premyse
so
godlye
.
But
Christen
Reader
,
thou
hast
learned
by
datlye
experience
,
that
all
is
not
golde
,
which
glystereth
:
And
euery
tree
which
doth
floure
and
blossome
fayre
to
the
eye
,
yeldeth
not
the
best
fruyte
in
th
ende
.
Therefore
be
not
deceaued
with
their
false
and
counterfayte
trash
,
tho
it
shyne
and
glyster
neuer
so
bryght
to
your
eye
:
Be
not
in
loue
with
their
fruit
,
tho
they
floure
&
blossome
neuer
so
freshlye
,
They
ar
very
liberal
good
felowes
,
they
wyl
not
stycke
to
gyue
you
the
byeng
of
th
one
,
and
a
large
taste
of
thother
,
if
you
graunt
to
be
a
chepman
of
theirs
:
But
good
Christians
forsake
all
,
and
then
ye
shall
be
●ure
to
be
the
greatest
gayners
:
refuse
all
,
and
then
shall
ye
cary
with
you
the
best
part
,
which
these
kynde
of
merchauntes
wolde
spoyle
from
you
:
the
kyngedome
of
heauen
I
meane
,
whiche
is
yours
by
inheritage
,
through
the
precious
purches
●f
Iesus
Christ
,
and
ye
can
not
be
●efeated
therof
,
as
long
as
you
con●●new
constaunt
in
the
fayth
of
him
.
Therefore
folowe
you
the
ploughe
●arnestly
,
vppon
which
ye
haue
set
●our
handes
:
and
looke
not
backe
:
●hat
ye
be
not
founde
vnmeete
for
●hat
kyngdome
,
Luke
.
i●
.
Nullus
enim
qui
●anu
superiniecta
aratro
retrorsum
●ertit
oculos
,
idoneus
est
ad
regnum
●ei
.
i.
For
none
that
putteth
his
hand
●p
the
plow
,
&
loketh
backe
,
is
fit
for
●●e
kyngdome
of
God
,
sayth
Christ
.
●ut
tell
forthe
your
tale
good
syr
.
Arri.
WHAT
the
scriptures
do
witnes
of
God
,
it
is
cleere
and
manyfest
ynoughe
:
for
fyrst
Paule
to
the
Romans
declareth
that
he
is
euerlastynge
,
and
to
Tymothie
inuisible
and
immortall
,
to
the
Thessaloniens
lyuing
and
true
.
Iames
also
teacheth
that
he
is
incommutable
,
whiche
thinges
in
the
olde
lawe
and
Prophetes
likewise
are
taught
infixed
,
inculcate
so
often
,
that
they
can
not
escape
the
reader
:
And
if
we
thinke
these
Epithetous
not
vaynelye
put
,
but
truely
and
profitably
adiecte
,
and
that
they
agree
to
god
,
And
that
we
must
not
beleue
him
to
be
God
,
to
whome
the
same
agree
not
?
We
therefore
cal
God
(
whiche
onelye
is
worthy
this
name
and
appellacion
)
euerlastynge
,
inuisible
,
incommutable
,
incomprehensible
,
immortall
,
&c.
Proct.
HEtherunto
ye
haue
talked
at
pleasure
,
and
roued
a
brode
at
Randon
as
they
say
:
Now
at
length
ye
approch
to
the
matter
,
and
pricke
towarde
the
marke
of
your
purposed
entent
,
but
so
nyghe
that
a
man
may
syt
at
the
white
with
Diogenes
without
daunger
of
hytting
.
Therfore
I
wyshe
the
,
good
Christian
reder
or
I
go
further
to
sit
hard
at
the
white
of
Christes
deuinitie
iwth
me
,
whereat
this
felowe
dothe
nowe
leuell
aswell
as
he
canne
,
to
perce
the
same
through
:
And
then
I
warrant
the.
But
if
thou
mislyke
this
standynge
,
and
beynge
in
feare
of
hurting
,
shrynkest
away
,
and
so
chaungeste
thy
place
,
then
thou
runnest
wylfully
into
thyne
owne
destruction
:
for
suche
is
his
cunnynge
that
tho
he
shutteth
to
hit
the
marke
,
yet
he
mysseth
the
wole
but
euery
tyme
:
and
his
shafte
lyghtethe
emongest
them
that
stande
a
loofe
:
Therefore
I
say
stand
euen
as
nyghe
the
marke
ye
can
:
and
beleue
assuredly
that
it
standeth
in
suche
place
,
as
it
is
not
for
him
or
any
other
(
though
he
had
the
cunnynge
and
strengthe
of
the
whole
world
)
to
deface
,
perce
,
or
disfigure
it
by
any
maner
of
meanes
.
This
if
thou
do
,
my
lyfe
for
thyne
:
thou
shalt
be
not
onely
in
sauegard
out
of
all
daunger
,
but
also
merelye
beholde
,
the
farre
wyde
,
to
shorte
,
or
ouer
shotyng
of
him
,
and
laughe
at
the
same
,
to
thy
great
comforte
and
solace
,
to
his
and
others
no
smal
rebuke
,
shame
and
confusyon
,
that
feare
not
to
attempt
such
hyghe
enterpryse
,
whiche
to
atchyeue
,
al
wit
lacke
skyl
,
al
strength
want
might
.
And
muche
les
this
yonge
nouis
is
of
force
and
power
suffyciente
and
able
ynough
to
the
same
:
whose
Attyliery
I
assure
the
Chrystian
Reader
,
to
put
the
in
more
comforte
,
excide
not
the
nomber
of
.iii.
or
.iiii.
croked
shaftes
,
and
they
so
weke
fethered
,
so
blunte
and
dull
headed
,
that
they
can
nother
flee
any
thing
shifte
,
nor
perce
wheresoeuer
they
lyghten
:
besydes
that
his
bowe
is
dull
,
his
string
woren
,
his
arme
to
to
weake
,
not
able
to
drawe
any
length
at
all
:
Onely
he
hath
a
pretye
cast
to
make
his
arrowe
by
rufflinge
the
fethers
,
to
giue
a
yolye
sound
in
the
Ayer
,
to
th
ende
the
simple
and
rude
men
that
stande
bye
and
heare
it
,
may
therby
beliue
him
to
be
a
cunning
man
and
a
great
doer
,
and
so
to
perswade
them
to
bette
on
his
syde
,
and
become
his
skolers
:
but
out
of
dought
his
cunning
is
no
greater
,
his
stuffe
no
better
then
I
haue
tolde
the.
But
now
,
to
come
out
of
this
metaphor
,
and
to
leaue
the
gentle
Reader
a
whyle
with
this
watche
worde
,
I
wyl
conuerte
my
oracyon
and
talke
o
the
master
of
the
game
,
who
of
that
lytle
store
,
beginnethe
nowe
to
loose
forth
one
of
his
Arowes
,
against
the
whyte
of
Chrystes
deuinitie
,
and
thus
he
saithe
.
Arri.
WHAT
the
scriptures
do
witnes
of
God
,
it
is
cleere
and
manifest
ynoughe
and
so
forthe
as
is
aboue
rehersed
.
Proct.
WHat
so
euer
the
scriptures
in
any
place
do
testifie
of
God
,
that
same
am
I
wyllyng
with
al
my
might
euermore
to
defend
and
teach
And
what
soeuer
your selfe
shal
gather
,
maynteine
,
and
teache
oute
of
the
same
holye
scriptures
ryghtlye
vnderstanded
,
touching
God
,
or
any
other
Godlye
matter
I
wyll
neuer
withstand
or
againe
say
you
therin
:
I
wyll
not
contend
agaynst
you
for
vpholdyng
and
iustifying
the
scriptures
and
such
truthes
as
ar
therein
expressed
:
And
therefor
I
do
gladly
and
euery
good
Christian
,
doothe
with
me
acknowledge
and
graunte
no
les
then
ye
haue
in
youre
former
wordes
brought
in
:
for
the
scriptures
beare
wytnes
that
it
is
veraye
true
.
Conserninge
the
Eternitye
of
God
sondry
places
as
wel
in
the
old
as
in
the
new
testament
make
p
layne
relacion
.
Deus
eternus
dominus
qui
creauit
terminos
terriae
&
non
dificiet
:
God
saith
Esaye
the
Lorde
euerlastinge
,
Esaye
.
xi
.
whiche
created
the
lymittes
of
the
yerthe
,
and
shall
not
decaye
:
Paul
to
the
Romans
.
x.
Chapiter
.
Rom.
xvi
Iuxta
delegacionē
eterni
dei
in
obedientiam
fidei
.
&c.
At
the
commaundement
of
the
eurelasting
God
,
for
setting
vp
the
obedience
of
fayth
.
&c.
with
many
other
places
.
Semblably
dyuerse
texes
euery
where
in
the
Scriptures
to
be
readen
,
shewynge
and
declaring
his
glory
,
power
,
and
diuinitie
to
be
euerlasting
,
do
necessarylye
inferre
and
proue
God
to
be
euerlastinge
also
.
As
in
the
fyrst
of
Peter
and.
v.
Chapiter
.
Per.
v.
Qui
vocauit
nos
in
eternam
gloriam
suam
.
i.
Which
haue
called
vs
in
to
his
euerlasting
glorye
.
Rom.
i.
And
Paul
in
the
first
to
the
Romans
(
as
ye
touched
the
place
to fore
)
syath
,
eterna
eius
potentia
&
diuinitas
:
Euerlastynge
is
his
power
and
dyuinitie
.
God
also
is
inuisible
ye
say
,
and
I
say
the
same
with
you
,
for
as
saith
Iohn
.
iiii
.
Iho.
iiii
.
Deus
spiritus
est
:
God
is
spirite
:
then
no
corporall
thinge
,
no
materyall
substaunce
is
God
.
And
hauing
no
body
,
he
can
not
be
seene
,
but
is
inuysyble
to
all
bodelye
eye
.
Where
it
is
reade
therefor
that
god
spake
to
Moyses
face
to
face
.
Exodus
.
xxxiii
.
And
other
the
lyke
sentences
in
the
Byble
the
absuroytie
of
the
sence
doth
shewe
,
that
we
may
not
vnderstand
it
simplelye
and
as
it
lyeth
,
for
God
hath
no
face
:
But
we
muste
take
it
by
comparyson
,
as
thereby
t
understande
and
gather
,
that
Moyses
knewe
God
more
euidentlye
then
other
.
Lykewyse
where
Iohn
saythe
Videbimus
eum
sicu●i
est
.
We
shall
se
him
as
he
is
,
it
is
to
be
taken
and
vnderstanded
thus
,
that
we
shall
see
and
perceue
him
herafter
more
better
and
more
lyuelye
then
we
nowe
do
:
that
is
to
wit
not
by
faythe
,
nor
throughe
the
vele
of
obscure
and
darke
similitudes
:
nether
in
the
glasse
of
thinges
creat
.
But
then
we
shall
beholde
and
see
the
creatures
rather
in
God
him selfe
,
as
the
Angels
do
.
Againe
God
is
lyuing
and
true
:
I
confesse
,
he
is
lyuing
and
euer
lyuing
by
reason
he
is
eterne
&
immortall
,
he
is
true
and
euer
true
,
&
truth
it selfe
,
whose
wyll
is
not
chaungeable
,
nor
mutable
,
Omnis
homo
mendax
:
Man
onely
is
vntrue
:
whose
minde
euery
houre
for
the
most
part
doth
ebb
and
flowe
:
neuer
constant
.
Fynally
God
is
incommutable
,
I
do
nat
denye
:
For
I
haue
sayde
that
God
is
no
chaungelynge
,
he
is
euer
as
he
is
,
as
he
was
and
as
he
wyll
be
:
Tho
some
nowe
a
dayes
gyue
hym
a
newe
dysgised
lyuerye
euery
day
,
and
frame
his
holy
word
and
testamen
as
a
shyp
mans
house
to
serue
theyr
wicked
purposes
,
&
to
mayneteine
their
folye
howe
so
euer
they
lyke
or
mislyke
Yet
God
I
say
and
his
worde
o
th
incommutable
.
Iat
.
1.
Apud
quem
non
est
transmutacio
,
nec
vicisitudinis
obumbratio
:
With
whome
saith
S.
Iames
is
no
variablenes
nether
is
he
changed
vnto
darknes
.
Saint
Austen
in
his
boke
De
creatura
tern●eth
him
bonum
incommutabili
.
And
Dauid
wytnesseth
of
him
sayeng
.
Psa.
ci.
Mutabis
ea
&
mutabuntur
,
tu
autem
idem
ipse
es
.
i.
Thou
shall
change
that
thynges
and
they
shal
be
chaunged
,
but
thou
arte
euer
the
selfe
same
.
And
therfore
S.
Austen
wryting
vpon
the
Geneses
,
Aug.
sup
Genes.
sayth
thus
:
Deus
nec
per
loca
nec
per
tempora
mouetur
creatuta
vero
per
loca
&
tempora
.
That
is
:
God
,
nor
by
places
nor
by
tymes
is
moued
,
but
the
Creature
both
by
places
&
tymes
is
moued
.
To
be
moued
by
tymes
is
meaned
,
to
be
altered
and
chaunged
by
affection
:
but
God
,
nor
by
place
nor
by
tym
canne
be
immuted
,
altered
,
or
chaunged
,
Mala.
3.
hym selfe
saiynge
by
the
Prophet
:
Ego
DEVS
&
non
mutor
qui
est
incommutabilis
solus
.
of
these
properties
agreable
to
the
God
head
,
S.
Austen
in
manye
places
reuerently
maketh
mencion
:
but
of
many
,
one
or
.ii.
places
to
reherce
shal
be
ynoughe
in
this
place
.
Deus
solus
inuisibilis
,
solus
imensus
,
solus
incircumscriptus
,
L●
de
essen●●n
di
crin●●acts
solus
immutabilis
,
solus
incorporeus
&c
:
God
is
(
saythe
he
)
alone
inuisyble
,
alone
vnmeasurably
greate
,
alone
incircumscript
,
alone
immutable
,
alone
bodyles
,
agayne
.
Deus
spiritus
natura
simplex
,
Quest.
do
ui
et
v
●ter●e
V●sta
.
〈…〉
lux
inaccescibilis
,
inuisibilis
,
infinitus
,
perfectus
,
millius
egens
,
eternus
,
immortalis
,
&c
:
That
is
to
saye
,
God
as
a
spirite
,
of
nature
simple
,
a
light
ammarcessible
,
inuisible
,
infinite
,
perfecte
,
wanting
nothing
,
euerlasting
,
immortall
.
&c.
This
far
I
haue
labored
to
confirme
youre
woordes
and
assertion
towchynge
the
proprytes
belongen
to
God
:
and
haue
not
dysagreed
from
you
herein
gladly
confessynge
with
you
that
god
is
inuisible
,
euerlastinge
,
lastyng
,
liuyng
and
true
,
immortal
,
and
incommutable
.
And
all
these
epithe●ous
,
to
agree
as
the
deuine
nature
,
&
that
none
is
true
God
,
vnlesse
the
same
be
inuisible
,
euerlasting
&c.
Now
let
vs
see
what
ye
inferre
.
Arri.
AND
if
Iesus
Christ
,
euen
he
wbiche
was
borne
of
Marye
,
was
God
,
so
shall
he
be
a
visible
God
,
comprehensible
,
and
mortall
,
which
is
no
counted
God
with
me
,
ꝙ
great
Athanasius
of
Alexandrye
.
&c.
Proct.
THE
tree
named
Tilia
writeth
Plinie
,
hath
a
plesaunt
ryne
or
barke
,
and
a
leafe
,
in
tast
delicate
ynough
:
but
his
fruit
is
suche
,
that
no
beast
vouchsafe
ones
to
touch
it
,
so
vnplesaunt
and
noughte
it
is
.
I
prophecyed
,
afore
good
soth
,
that
after
so
fayre
floure
&
blossome
(
good
syr
)
wherwith
ye
mustered
so
freshly
and
so
tymely
,
ye
wolde
at
lengthe
yelde
the
lyke
frute
,
as
ye
nowe
performe
,
altogether
vnplesaunte
and
nought
,
good
for
no
ende
,
but
to
put
vs
out
of
dout
,
that
the
tree
is
worthie
to
be
cutte
doune
,
and
to
be
cast
into
the
fyre
,
as
Christ
byd
.
Is
this
the
fruit
of
the
right
fayth
,
of
true
religion
,
which
ye
promised
to
folow
?
Hath
the
holy
scripturs
taught
you
to
conclude
thus
,
to
whiche
ye
promised
to
leane
and
cleaue
,
withoute
wrestyng
and
detortyng
the
same
to
wrong
sense
?
Haue
ye
tryed
oute
of
the
sacred
founten
,
the
streme
wherof
ye
promysed
so
faythfully
to
ensue
,
without
troublyng
and
pudling
the
same
,
or
that
there
wer
more
Iesus
Christes
then
one
,
that
ye
come
in
with
your
:
Euen
he
which
was
.
&c.
Or
that
Iesus
Christ
borne
of
Mary
,
was
not
God
?
Ye
haue
doone
your
wyll
,
but
ye
haue
not
performed
your
promyse
.
To
answere
you
shortly
.
I
deny
the
argument
:
And
say
that
Christ
is
God
:
notwithwandynge
he
was
here
amongest
vs
,
visible
,
and
mortall
.
&c.
Yet
is
he
no
visible
God
.
Neuerthelesse
,
true
God
is
he
,
was
,
and
shal
be
euerlastingly
,
inuisible
,
incomprehensyble
,
and
immortall
.
To
him
that
is
fleshly
and
carnal
in
his
vnderstandyng
,
veray
harde
it
is
to
conceaue
how
this
may
stand
.
Our
senses
can
not
comprehend
the
truthe
in
this
matter
.
Wee
muste
therfore
cleaue
to
fayth
only
for
triall
herein
,
which
easely
amounteth
vs
vp
into
this
tower
of
vnderstandynge
.
We
must
suspende
reason
,
for
it
worketh
treason
to
all
Godds
Misteries
:
it
reasoneth
not
worth
a
fygg
in
all
such
poyntes
.
We
ought
therfore
I
say
,
in
fayth
and
spirite
,
to
learne
the
knowledge
of
Iesus
Christ
,
not
by
reason
&
wyt
,
Otherwyse
we
shall
be
deceaued
,
&
proue
our selfes
at
length
to
be
very
archdoltes
,
when
we
thinke
vs
to
be
most
sure
,
and
beleue
vs
to
be
most
wyse
.
Wherfore
natural
iudgement
&
carnall
reason
serte
a
parte
:
let
vs
become
scolers
to
fayth
,
vntyl
we
haue
well
learned
this
lesson
.
And
fayth
wyll
teache
plainly
what
euery
true
Christian
is
bounde
to
thynke
and
beleue
herein
:
She
wyll
teache
vs
to
beleue
stedfastly
,
that
Iesus
Christ
is
true
God
,
not
made
,
but
whiche
was
from
the
begynnyng
equall
to
God
the
Father
:
agayne
,
that
Iesus
Christ
was
true
man
,
borne
of
Mary
,
styll
Virgin
:
&
that
he
dyed
on
the
Crosse
to
redeme
mankynde
,
beyng
lost
through
the
fal
of
Adam
:
and
that
he
rysed
a
gayne
the
thyrde
daye
,
accordynge
to
his
promesse
,
Conqueror
of
death
and
synne
:
and
that
he
now
sitteth
at
the
right
hand
of
God
the
Father
,
a
continuall
solicitor
for
all
that
beleue
in
him
.
Fayth
wyl
teache
vs
also
that
there
be
.iii.
distincte
and
seueral
persons
:
the
Father
,
the
Sonne
,
the
Holye
Ghost
:
yet
no
.iii.
Godddes
,
but
one
God
all
.iii.
and
all
.iii.
one
God
,
This
is
one
parte
of
Faythes
doetrine
,
to
hyge
for
our
carnall
senses
to
reach
vnto
.
And
the
it
soundeth
muche
agaynst
our
reason
to
thinke
it
true
:
yet
it
maketh
all
with
oure
saluation
,
to
beleue
it
most
true
,
And
albeit
right
nowe
good
syr
,
ye
promysed
to
folow
right
fayth
,
and
the
true
vnderstandyng
of
the
scriptures
:
yet
canne
ye
not
brooke
thys
geare
:
but
earnestlye
contende
that
there
is
no
suche
thynge
because
your
eye
,
and
other
your
corrupte
senses
tell
you
that
he
was
here
in
a
visible
forme
,
and
that
he
dyed
.
&c.
whiche
is
not
to
be
founde
in
the
deuine
nature
ye
say
:
and
I
graunte
forsothe
that
God
is
inuisible
,
and
immortall
,
and
that
in
no
wyse
the
Godhead
canne
be
seene
,
or
dye
.
I
graunte
lykewyse
that
Christe
was
here
seene
in
the
worlde
,
lyke
a
man
,
and
that
he
dyed
:
yet
fayth
byddeth
me
to
saye
and
a
byde
by
,
that
Iesus
Christ
is
God
,
notwithstandynge
that
visibilitie
and
that
mortalitie
.
If
ye
aske
me
by
what
rule
I
proue
this
:
very
by
the
rule
that
neuer
squareth
,
not
of
mans
inuencions
,
but
of
the
worde
,
wherof
,
the
truthe
it selfe
is
author
Iesus
Christe
,
the
true
naturall
and
only
sonne
of
god
the
father
,
and
in
him self
true
God
and
man
:
he
and
his
woorde
be
all
one
:
he
can
not
lye
,
and
hys
worde
can
not
be
false
:
his
worde
beareth
wytnes
that
it
is
so
:
and
fayth
therfore
requyreth
me
to
beleue
it
without
further
question
.
Herken
therfore
and
I
shall
tell
,
how
the
scriptures
in
many
places
doo
testifye
of
this
truthe
:
and
to
begynne
at
the
old
law
,
I
rede
in
the
.xxv.
Psalme
.
Psa.
xiv
.
Et
concupiset
Rex
decorem
suum
,
quoniam
ipse
est
Deus
tuus
,
&
adorabis
eum
:
The
Kynge
shall
requyre
his
beautye
,
for
he
is
thy
God
:
and
thou
shalt
worship
him
.
And
in
the
.ix.
of
Esaye
.
Esay
.
ix
.
Paruulus
natus
est
nobis
,
&
filius
datus
est
uobis
,
&
vocabitus
nomen
eius
DEVS
fortis
,
Pater
,
eternae
vitae
:
A
lytle
one
is
borne
to
vs
,
and
a
sonne
is
gyuen
to
vs
,
and
his
name
shall
be
called
mightye
God
,
father
of
euerlastyng
lyfe
.
In
the
fyrst
of
Iohn
,
Ioh.
i.
In
principio
erat
verbum
,
&
verbum
erat
apud
deum
:
In
the
beginnyng
was
the
worde
,
and
God
,
Tues
Christus
filius
dei
viui
.
Mat.
x.
was
the
worde
.
In
the
.xx.
of
Iohn
,
Thomas
sayeth
:
Dominus
meus
&
Deus
meus
.i.
My
Lorde
,
my
God●
And
S.
Collo
.
ii
.
Paule
in
the
seconde
to
the
Collosians
writeth
of
him
thus
:
I●
quo
hahitat
omnis
plenitudo
deithtis
corporalis
:
that
is
:
In
whom
abydeth
all
fulnesse
of
the
Godhead
corporally
.
The
.ix.
Rom.
ix
.
to
the
Romaynes
:
Christus
qui
est
Deus
sup
omnia
,
laudanus
in
secula
:
Christ
whiche
is
God
ouer
all
thynges
,
blessed
foreuer
.
These
places
of
the
scripture
do
playniye
declare
and
shewe
that
Christ
is
God
.
Agayne
,
who
is
euerlastyng
but
God
:
Christ
is
euerlastyng
,
&
therfore
true
God
.
Ante
luciferum
genui
●●●
That
is
:
Psal.
c.ix
I
saith
God
the
Fathe●
haue
begotten
thee
before
all
begynny●g
and
withoute
beginnyng
.
Saint
Iohn
recordeth
the
same
:
Iohn
.
i.
In
principio
erat
ver
bum
:
In
the
beginnyng
the
worde
was
:
It
followeth
to
make
the
matter
playne
:
Et
ver
bum
erat
apud
Deum
,
et
deus
erat
verbum
omnia
per
ipsum
facta
sunt
:
.i.
And
the
worde
was
with
God
,
and
God
was
the
worde
,
and
all
thinges
was
made
by
hym
.
Yf
al
thing
was
made
by
hym
then
it
foloweth
,
that
he
was
not
made
:
if
he
be
not
made
,
then
accordyng
to
saynt
Austen
he
is
no
creature
:
if
he
be
no
creature
,
he
is
of
the
same
substaunce
and
essence
with
the
father
:
if
he
be
of
the
same
essence
with
the
father
,
then
is
he
God
euen
as
the
father
is
.
What
can
be
more
playnely
spoken
?
And
as
I
haue
recyted
a
fewe
places
for
the
profe
hereof
,
so
coulde
I
alleage
a
nomber
mo
tendynge
to
the
same
ende
:
But
ynoughe
they
saye
is
as
good
as
a
feaste
.
One
proufe
more
I
wyll
adde
hereto
touchyng
Chryst
deuinitie
.
And
then
I
shall
come
to
the
partes
of
your
argumente
.
In
all
the
Scriptures
throughe
out
euery
where
,
we
be
commaunded
to
adore
and
worship
,
to
inuocate
,
to
put
our
trust
and
confidence
in
Iesus
Christ
With
the
same
facte
the
Scripture
dothe
artrybute
vnto
Christe
power
infinite
,
that
he
is
euery
where
,
that
he
searcheth
the
hertes
,
heareth
in
all
places
,
at
all
tymes
the
supplycacions
and
prayers
of
the
people
,
and
that
he
rewardeth
iustyce
and
lyfe
euerlastinge
.
If
this
be
so
as
it
is
not
to
be
doughted
the
Scriptures
bearing
witnes
to
the
same
,
as
after
ye
shall
here
:
Then
of
force
it
foloweth
that
Iesus
Christ
is
true
god
:
and
hath
in
hym
the
deuine
nature
.
For
no
creature
ought
to
be
iniuocated
but
God
alone
,
no
creature
is
euery
where
,
but
God
alone
:
in
no
creature
we
ought
to
put
our
truste
and
confyde●s
but
in
God
alone
?
No
creature
sercheth
the
hertes
but
God
alone
:
no
creature
can
rewarde
life
euerlasting
but
God
alone
.
And
that
Iesus
Chryst
oughte
to
be
inuocated
,
as
he
that
can
doo
al
,
this
the
scripture
is
cleere
.
Venite
ad
me
omnes
qui
laboratis
&
onorati
estis
,
et
ego
reficiam
vos
.
i.
Mat.
xi
.
Come
ye
to
me
all
whiche
do
labor
and
are
loden
,
and
I
wyll
refresshe
you
:
This
one
sentence
wer
ynough
to
perswade
vs
that
Iesus
Chryste
ought
to
be
called
on
and
inuocated
as
he
that
doth
here
vs
eueri
where
,
ayde
and
socoure
vs
euerye
where
.
Whiche
is
for
God
onely
to
do
.
Concupiscet
rex
decorem
tuum
quoniam
ipse
est
de
tuus
&
adorabis
eum
:
Psa.
xiv
.
The
king
shall
require
his
beauty
:
for
he
is
thy
God
and
thou
shall
honor
hym
,
Psa.
72.
Et
timebunt
eum
do
nec
erunt
sol
&
luna
.
.i.
And
they
shall
feare
hym
as
longe
as
Soone
and
Moone
shal
be
.
Qui
non
honorat
filium
,
non
honorat
patrem
:
.i.
Iohn
.
iii.
He
that
honorethe
not
the
Sonne
honoreth
not
the
father
.
None
worthye
to
be
honored
but
onyle
God
:
Chryst
therefore
is
true
God
,
●●●s●p
ii
.
because
he
is
to
be
honored
and
worshipped
.
In
nomine
Iesu
flectatur
omne
genu
.
Qui
credit
in
filium
habet
vitam
eternam
:
Act.
vii
.
He
that
beleueth
in
the
son
hath
lyfe
euerlastinge
.
●
,
thes.
iii.
Domine
Iesu
suscipe
spiritum
meum
:
Lorde
Iesu
receaue
my
spirite
.
Ipse
deus
&
pater
noster
&
dns
noster
Iesus
Christus
dirigat
viam
nostram
ad
vos
:
.i.
God
hym selfe
our
father
and
our
Lorde
Iesus
Chryste
directe
our
iourney
vnto
you
.
ii
.
thes.
ii
.
Ipse
Dominus
noster
Iesus
Christus
&
deus
pater
noster
qui
dilexit
nos
et
dedit
consolacionem
eternam
etspem
bonam
in
graciam
confirment
vos
:
.i.
The
lorde
Iesus
Chryst
him selfe
,
and
God
our
father
which
hath
louyd
vs
and
gyuen
vs
euerlastynge
consolacyon
,
and
a
good
hope
throughe
grace
,
comforte
your
hertes
and
stablyshe
you
.
&c.
And
in
these
and
the
lyke
Testamonies
of
the
scripture
it
is
spoken
of
the
perpetuall
and
euerlastynge
inuocacion
of
Chryst
,
yea
when
he
is
not
visiblelye
present
and
conuersant
emongest
men
:
Wherfore
this
adoracyon
and
inuocacion
dewe
to
Chryst
may
not
be
vnderstanded
of
an
ex●erne
significacion
of
honor
as
the
Iues
cauell
,
suche
as
is
exhibeted
to
one
present
in
our
eye
,
as
to
a
king
holdinge
the
Cyuyll
imperie
:
But
these
sayenges
doo
preache
of
Messyas
perfectlye
and
louinglye
heryng
the
supplicacion
of
his
people
,
in
euery
place
at
all
tymes
and
seasons
defending
and
comeforting
the
faythfull
.
And
these
are
the
proprietes
of
the
omnipotent
nature
.
It
is
therfore
good
and
profytable
for
vs
diligently
to
weyghe
and
consider
this
doctryne
concerninge
the
inuocacion
and
adoracion
of
Messias
Iesus
Christ
.
Which
doctrine
not
only
instructeth
vs
of
Christes
deuinite
,
but
doth
also
greatly
coumfort
and
solace
vs
,
and
vehemently
exuscicate
and
stir
vp
our
hertes
,
to
cal
vpon
him
.
For
as
muche
therfore
we
ar
required
by
the
scriptures
to
inuocate
and
cal
vnto
Chryst
:
let
this
consyderacion
be
euer
franke
in
our
mindes
that
we
must
graunte
and
acknowledge
deuine
Nature
to
be
in
hym
:
Because
the
inuocacion
of
him
whiche
is
absent
,
whiche
is
not
bodelye
present
doth
argue
his
omnipotensie
.
For
it
letteth
vs
t
understande
that
he
can
and
dothe
see
the
secrete
motions
and
conceptes
of
the
hertes
of
men
in
all
places
:
Whiche
is
for
God
to
doo
alone
.
Remember
we
also
the
example
of
the
Churche
so
often
repeting
this
prayer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
Chryste
haue
mercye
vppon
vs
,
Chryste
haue
mercy
vpon
vs
.
This
prayer
is
a
manyfest
profession
of
Christes
deuinitie
.
Againe
volue
we
often
in
our
myndes
the
fourme
of
our
baptyme
whiche
is
the
sume
of
the
hole
Gospell
.
Mat.
vi●.
In
the
last
of
Mathewe
it
is
wrytten
.
Baptisans
illos
in
nomine
patris
&
filij
&
spiritus
sancti
:
Baytysing
them
in
the
name
of
the
father
,
and
of
the
son
,
and
of
the
holye
ghost
.
Here
are
thre
persons
named
,
and
to
all
thre
lyke
power
and
honor
ascribed
.
The
sence
and
menynge
of
whiche
wordes
,
I
baptyse
the
in
the
name
of
the
father
,
of
the
son
,
and
of
the
holye
ghost
,
is
this
.
I
wytnes
and
testyfye
the
to
be
accepted
of
the
euerlasting
father
,
and
of
the
son
,
and
of
the
holye
ghoste
,
and
throughe
the
mercy
and
power
of
them
,
to
be
delyuered
from
synne
and
death
euerlastyng
,
and
to
be
rewarded
with
ryghtuesnes
and
lyfe
euerlastyng
.
Examine
we
the
wordes
well
and
they
lette
vs
to
vnderstande
,
that
god
the
father
is
omnipotente
,
is
to
be
inuocated
.
And
for
as
much
they
do
so
muche
attribute
to
the
father
:
And
seing
the
son
,
and
the
holy
ghost
are
matched
and
ioyned
with
him
in
that
honor
,
as
lyke
doers
,
Necessitie
inferreth
theyr
power
to
be
equall
and
lyke
,
And
their
power
beynge
equall
and
lyke
,
out
of
question
they
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
grecians
terme
them
,
that
is
to
saye
of
one
essence
and
nature
.
Of
which
wordes
also
of
Baptisme
Basil
that
graue
and
Auncyente
wryter
dothe
myghtelye
contende
the
father
,
the
son
,
the
holy
ghost
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hereunto
accordeth
all
the
olde
and
graue
fathers
,
whose
autorytes
and
censures
I
wyll
not
alleage
,
to
auoide
tediousnes
.
Onlye
one
or
.ii.
places
of
S.
Austen
it
shall
not
be
frome
the
purpose
to
recyte
,
nor
vnplesaunt
to
the
godly
reader
:
whose
iudgement
vppon
the
scryptures
is
to
be
regarded
muche
more
then
youres
is
,
for
sondrye
causes
.
This
holye
S.
Austen
made
whole
bokes
in
confutacyon
of
Arrius
and
other
good
bloodes
of
the
same
heare
beynge
heuye
masters
to
Chrystes
deuinitie
.
And
in
all
other
his
workes
al
most
he
taketh
occacion
somwhat
more
or
les
to
speake
of
this
truthe
he
sayth
.
Lib.
de
he●esibus
.
Cap.
c.
Ambo
scilicet
pater
et
filius
eterni
nec
caeperunt
esse
nec
desierunt
:
That
is
,
both
,
as
well
the
father
and
the
son
be
euerlastynge
nor
began
they
to
be
,
neather
ende
they
:
Agayne
.
Proprium
est
filij
quod
a
patre
genitus
est
,
solus
a
solo
,
coetertus
,
&
consubstancialis
patri
:
Lib
de
in
quisicone
●tiuitaus
That
is
,
it
is
onelye
proper
to
the
son
,
that
he
was
begotten
of
the
father
,
a
lone
of
alone
,
coeterne
,
and
consubstaunciall
to
the
father
.
Li
●●
.
de
trinitate
.
Cap.
xxi
,
Sed
plane
sidenter
dixerim
vnius
erusdomque
substantie
patrem
silium
&
spiritum
sanctum
:
But
I
dare
boldely
saye
the
father
,
the
son
and
the
holye
ghost
,
to
be
of
one
and
the
same
substaunce
.
In
these
fewe
places
S.
Austen
vttereth
his
opinion
playnelye
.
And
declareth
him self
to
be
resolued
and
out
of
dought
concerning
this
verite
.
In
comparison
what
he
hath
written
touchinge
this
mater
,
that
which
I
haue
brought
of
his
,
is
nothing
:
yet
ynoughe
for
the
purpose
presentlye
.
Thus
haue
I
,
perfourmed
the
fyrst
parte
of
my
promysse
in
declaring
by
the
scriptures
that
Iesus
Christ
is
true
God
.
It
remianeth
now
the
I
shewe
howe
it
standeth
that
Iesus
Chryste
beynge
veray
God
(
whose
nature
is
,
not
to
be
seene
not
to
dye
,
nor
to
suffer
any
affecte
or
passyon
,
wherunto
the
nature
of
man
is
subiecte
as
ye
haue
taught
)
was
heare
seene
,
suffered
the
Calamities
of
man
and
fynallye
dyed
.
Whiche
thinge
donne
I
shall
I
hope
confirme
and
stablishe
thy
consciens
(
gentle
Reader
)
in
this
hyghe
mysterye
of
oure
fayth
,
wherof
thou
art
all
ready
perswaded
:
perswade
other
that
hethervnto
doughted
:
sufficiently
answere
to
youre
obiection
:
and
wholye
accomplyshe
my
promyse
.
Ye
shall
vnderstande
therefore
that
in
Christ
are
.ii.
natures
,
th
one
deuine
,
by
whiche
he
is
veray
God
:
thother
humaine
by
which
he
is
true
man
.
That
,
he
receyued
of
God
he
father
without
mother
.
This
,
he
receaued
of
Marye
his
mother
without
father
:
What
tyme
he
dyscharged
the
veale
of
the
lawe
,
leaded
vs
from
fleshelye
matters
to
spirytuall
thynges
:
And
wroughte
the
hyghe
misterye
of
our
redemption
.
Saynt
Iohn
wytnesseth
of
bothe
natures
when
he
saythe
.
Iohn
.
i.
Deus
erat
verbum
,
et
verbum
caro
factum
est
:
That
is
,
God
was
the
worde
.
And
the
worde
was
made
flesshe
.
By
the
flesshe
is
meaned
man
:
He
calleth
hym
God
,
because
he
was
in
the
begynnynge
coeterne
and
consubstancyall
with
his
father
,
as
he
in
his
Gospel
proueth
by
many
stronge
reasons
,
as
after
I
shall
more
largelye
declare
.
He
calleth
him
flesshe
for
that
he
came
downe
frome
his
heauenlye
throne
,
and
toke
the
nature
of
man
vppon
him
for
the
saluacion
of
mankynde
,
in
the
appeasing
his
fathers
wrathe
conceued
throughe
the
fal
of
Adam
,
agaynste
all
his
posterytye
.
Iesus
Chryst
therfore
hath
.ii.
Natures
in
hym
one
of
Godheade
,
an
other
of
manhead
:
yet
Chryst
not
.ii.
but
one
.
Libra
de
vera
innocentia
.
Ca.
347.
Christus
verbum
est
,
illud
caro
est
,
illud
deus
est
,
illud
homo
est
,
sed
vnus
est
Christus
deus
et
homo
:
Christe
is
the
worde
sayth
saynt
Austen
:
that
,
fleshe
is
,
that
,
God
is
,
that
,
man
is
:
But
one
is
Christe
,
God
,
and
man
.
In
a nother
place
wryting
to
Peter
he
saythe
the
lyke
,
as
he
is
muche
in
this
matter
euery
where
.
Lib.
defide
ad
Petrum
.
Cap●
.
x.
Firmissime
tene
et
nullatenus
dubites
dei
verbum
quod
caro
factum
est
,
duas
naturas
inconfusibiliter
permanere
,
vnam
vero
diuinam
,
quam
habet
cum
parre
communem
secundum
quam
dicit
ego
et
pater
vnum
sumus
,
alteram
vero
humanam
,
secundum
quam
ipse
Deus
incarnatus
dicit
pater
maior
me
est
:
As
muche
to
saye
.
Beleue
stedfastly
and
in
no
case
doughte
the
worde
of
God
whiche
is
made
fleshe
,
to
remayne
and
contynewe
.ii.
Natures
inconfuselye
:
th
one
deuine
which
he
hath
with
the
father
common
,
according
to
which
deuine
nature
he
saith
I
and
my
father
be
one
:
thother
verelye
humayne
,
inconsyderacyon
whereof
he
God
incarnate
saythe
.
The
father
is
greater
then
I.
Hetherunto
Sa●nt
Austen
.
Suche
was
the
loue
,
mercy
and
kyndenes
of
Iesus
Chryste
our
sauyour
towarde
mankynde
,
tha
the
beyng
very
God
omnipotent
wolde
be
made
man
,
that
man
might
be
reconsyled
to
God
:
he
veraye
God
wolde
descende
frome
heauen
,
that
man
to
heauen
myghte
ascende
:
He
veray
God
,
wholde
be
made
the
son
of
man
,
than
man
myght
be
made
the
son
of
God
:
He
veray
God
immortall
wolde
be
made
mortal
,
that
man
condemned
to
death
,
myght
be
made
immortall
to
euerlasting
lyfe
:
He
veray
God
and
ryche
,
wolde
be
made
poore
,
that
man
myghte
be
made
ryche
.
Accordynge
to
the
sayenge
of
Paul
.
Cum
esset
diues
factus
est
egenus
vt
illius
inopia
diuites
essem●s
:
.i.
Where
he
was
ryche
,
he
was
made
needye
,
that
throughe
his
nedines
we
might
be
made
rich
.
Nowe
to
the
purpose
:
as
in
Christ
there
was
two
natures
,
whereby
he
was
God
and
he
was
man
:
Lykewyse
he
had
in
him
the
proprietes
of
i●
,
natures
.
The
propryetie
of
his
deuyne
nature
was
,
not
to
be
seene
,
not
to
suffer
,
not
to
dye
.
&c.
For
God
is
inuisible
,
impassible
,
immortal
as
we
haue
to fore
graunted
.
But
being
man
also
and
hauinge
the
nature
of
man
in
hym
,
he
had
in
hym
he
qualyties
and
effectes
proper
and
incident
to
the
same
nature
,
w
hiche
are
,
to
hunger
,
to
thyrst
,
to
be
seene
,
his
members
to
be
re●te
and
torne
,
to
suffer
,
to
dye
.
&c.
Where
therefore
you
frame
youre
Argumente
thus
.
God
is
inuisible
,
and
immortall
,
Christ
was
here
visible
and
mortal
.
Therefore
Chryst
is
not
God
.
This
argument
is
not
good
,
the
reason
not
true
:
notwithstandyng
,
the
maior
is
vndoutely
trew
,
and
can
not
be
false
:
For
tho
Christ
was
seene
,
&
was
crucified
to
death
,
yet
it
foloweth
not
therfore
,
that
Christ
was
not
God
:
for
he
was
both
God
and
man
.
To
your
minor
therefore
I
answere
thus
:
Iesus
Christ
was
God
,
and
man
:
and
in
consideracion
he
was
God
,
he
coulde
not
be
seene
,
he
coulde
not
dye
:
In
consideration
he
was
man
,
he
myght
be
seene
,
he
myght
be
mortall
,
as
he
was
.
This
answere
is
sufficient
,
true
,
&
catholyke
.
S.
Peter
is
playne
ynough
herein
,
which
sayth
that
Christ
suffered
in
the
flesh
:
And
Ireneus
writeth
that
Christ
was
crucified
&
ded
:
Requiessente
verbo
vr
crucifigi
&
mo
ri
posset
.
1.
The
worde
restynge
,
to
th
ende
he
might
be
crucified
&
de●d
:
which
is
as
muche
to
say
,
as
the
deuine
nature
in
Christ
,
was
not
c●●t
and
torne
,
was
not
crucified
&
dead
,
but
was
obedient
to
the
father
,
rested
,
gaue
place
to
the
wrathe
of
the
eterne
father
,
conceaued
against
man
,
and
wolde
not
vse
hys
power
and
myght
.
And
this
agreeth
with
S.
Phs●
.
〈◊〉
.
Paul
,
saiyng
:
Qui
cum
esset
in
forma
Dei
,
non
rapuir
equalitatem
Dei
.
&c.
In
our
Englysh
tonge
it
soundeth
thus
:
Christ
which
was
in
the
shape
of
God
,
and
thought
it
no
robery
to
be
equall
with
God
the
father
,
Neuerthelesse
,
he
made
him selfe
of
no
reputacion
:
And
beyng
sent
to
obey
the
father
in
his
passion
,
he
wolde
not
practyse
his
myght
and
power
contrary
to
his
sendyng
:
bu●
tooke
on
him
the
shape
of
seruaunt
,
●●cam
lyke
vnto
man
:
and
receauyng
with
the
nature
of
man
,
mortalitie
:
he
humbled
himselfe
,
and
was
obedient
vnto
death
.
This
haue
I
sufficiently
,
and
for
the
good
readers
contentacion
I
hope
,
answere
this
your
first
reason
or
argument
,
how
so
euer
it
shall
content
and
satisfy
your
mynd
.
And
haue
veraye
plainlye
set
before
your
eye
,
that
Christ
was
true
God
,
&
true
man
:
hauyng
in
him
the
nature
bothe
of
God
,
&
man
.
And
that
as
he
was
God
,
he
was
not
visible
,
not
mortall
:
As
he
was
man
,
he
was
seene
,
suffered
the
passion
&
affectes
incident
to
the
nature
of
man
,
and
finally
dyed
.
This
assertion
,
great
Athanasius
of
Alexandrye
dyd
neuer
impugne
,
but
all
his
lyfe
tyme
with
al
his
myght
furthered
the
same
,
and
to
the
last
day
of
his
lyfe
suffered
greuous
and
sharpe
persecution
,
&
often
in
daunger
of
murtherynge
through
the
malicious
and
wycked
suggestions
and
deuelysh
pollycies
of
Arrius
and
his
companions
,
for
vpholdyng
and
mainteinynge
this
veritie
touchyng
Christis
deuinitie
.
Therfore
,
in
my
iudgement
ye
are
muche
to
be
blamed
to
alleage
hym
as
a
fauourer
of
that
detestable
heresye
.
And
for
as
muche
th
occasion
in
thys
place
ministred
by
you
serueth
so
well
,
I
wyl
note
out
of
Eusebius
,
one
or
two
prety
feates
practised
by
Arrius
&
your
predecessors
,
surnamed
Arrians
of
Arrius
,
who
was
,
as
I
haue
tofore
sayd
,
the
first
author
of
this
blasphemy
,
the
yeare
of
our
Lorde
.
ccc
,
xxx
.
This
Arrius
therfore
after
the
Councell
of
Nycene
,
Euseb.
li.
iii.
triper
.
hist.
ca.
xi
the
Emperour
Constantius
commaunded
to
apeare
before
him
at
home
in
his
pallace
,
&
examined
hym
whether
he
yet
beleued
according
as
it
was
agreed
vppon
in
the
Councell
,
or
no
:
who
with
out
delay
subscribed
the
Decrees
of
the
Councell
,
as
though
he
beleued
on
the
same
.
The
Emperour
required
him
to
take
an
othe
vpon
a
booke
if
he
beleued
the
said
articles
or
not
,
Arrius
,
a
man
of
a
good
large
conscience
,
stycked
not
at
all
therat
,
but
boldlye
tooke
an
othe
in
thys
sorte
that
he
beleued
as
he
had
writen
:
hauing
vnderneth
his
harmpyt
priuelye
a
scroue
of
paper
,
wherein
he
had
writen
his
peculier
sect
and
opinion
:
By
this
crafte
deludyng
the
Emperour
,
bearyng
him
in
hande
that
he
meaned
the
Decrees
of
the
Councell
,
wher
he
thought
nothing
les
.
This
was
a
prety
deuise
:
but
Gods
punyshment
immediatly
folowed
.
After
he
departed
from
the
Courte
,
as
he
was
to
the
way
goyng
,
Euseb.
l●
.
iii.
Trip.
hist.
cap.
●ii
.
beyng
prouoked
to
the
stole
,
in
exhonoratynge
nature
,
he
powred
out
all
his
bolwels
,
and
so
dyed
and
horrible
death
.
Now
touchyng
Athanasius
(
whom
you
,
our
late
Arrian
bringeth
in
,
as
one
that
fauored
your
sect
)
your
predecessors
the
Arrians
,
practysed
all
the
vilany
,
craft
,
and
subteltye
they
coulde
deuise
and
ymagen
,
not
only
to
put
him
to
worldly
shame
,
but
also
to
bryng
him
to
confusion
:
Of
manye
their
deuelysh
touches
.
I
wyll
reherse
one
only
,
by
that
one
,
that
wyse
reader
may
coniecture
the
rest
.
These
stout
clerkes
and
holy
men
therfor
,
perceauyng
that
they
were
not
able
to
make
theire
par●ye
good
by
the
scripture
,
and
probable
argument
,
but
were
euer
confounded
by
Athanasius
,
the
inuinsible
,
and
inexpugnable
bulwarke
of
the
Catholyke
veritie
,
dyd
so
irritate
and
kyndle
the
Emperour
Constantius
Ceaser
agaynste
him
,
with
their
malicious
&
wrong
suggestions
,
that
he
streigth
awarded
out
his
commission
to
certayn
that
wer
at
Tyre
,
requiring
them
to
make
diligent
enquyri●
,
and
strayte
examinacion
of
the
sayd
Athanasius
his
maners
,
and
behauyours
.
Two
principall
crimes
were
layde
to
hys
charge
by
the
Arrians
:
one
was
,
that
he
had
by
force
rauyshed
a
woman
:
thother
,
That
he
had
kylled
a
man
,
whose
arme
he
shulde
cutte
of
to
worke
enchauntmentes
with
all
.
To
make
the
first
accusacion
good
,
they
had
hyered
a
meete
woman
for
their
purpose
,
that
should
come
in
,
to
face
out
the
same
matter
.
To
proue
thother
,
they
had
callen
vnto
them
one
Arsenius
whylom
Athanasius
lectour
:
who
fearyng
the
correction
of
his
Master
whome
at
a
tyme
he
had
offended
,
ranne
his
waye
from
him
.
This
Arsenius
,
the
Arrians
had
shut
vp
close
in
a
chaumbre
,
to
th
ende
they
might
with
fayth
belye
him
to
be
dead
:
Arsenius
notwithstandynge
as
sone
as
he
perceaued
wherabout
they
went
,
what
mischief
they
wrought
towarde
Athanasius
,
or
for
that
he
abborred
the
facte
,
or
els
supposing
therby
to
come
in
fauour
agayne
with
his
master
Athanasius
,
priuelye
by
nyght
conueyed
him selfe
away
out
of
the
chaumbre
where
he
was
hydden
,
and
came
to
Tyre
by
sea
,
where
his
master
Athanasius
was
,
to
whom
he
opened
all
the
mater
.
Then
Athanasius
requireth
Arsenius
to
hyde
him self
in
some
priuey
place
,
vntyll
he
shulde
be
called
forthe
for
the
triall
of
the
matter
.
The
tyme
is
present
,
the
company
assembled
,
the
iudges
are
sette
,
the
Commission
read
,
the
woman
apeareth
,
the
beare
of
a
deadde
corse
is
brought
in
before
the
iudges
,
the
arme
cut
of
from
a
deade
man
,
beynge
leide
vpon
the
biere
is
vncouered
.
All
do
se
and
beholde
it
:
and
al
at
the
fearefull
sight
therof
,
do
detest
and
condemne
the
crueltie
of
the
deede
.
The
woman
nowe
saithe
her
lesson
without
boke
,
whiche
she
had
lerned
before
,
of
the
Arrians
:
that
she
on
a
tyme
receyued
Athanasius
in
gestwise
,
and
that
in
the
night
she
was
oppressed
by
him
,
and
rauished
againste
her
wyll
.
Athanasius
is
brought
forthe
to
his
answere
,
who
as
he
was
very
holy
,
so
was
he
a
very
wyity
man
also
,
as
he
whiche
had
accordinge
to
the
lordes
precept
,
conioyned
admatched
together
the
simplicite
of
the
doue
,
with
the
prudence
of
the
serpente
:
warned
secretly
Timothie
his
prieste
whiche
was
with
him
present
,
that
he
shuld
aunswere
the
woman
,
as
though
he
were
Athanasius
:
for
he
knewe
perfeictly
that
nor
he
had
seene
the
woman
,
neither
the
woman
him
at
any
tyme
before
,
When
she
had
ended
her
tale
,
sayth
Tymothe
vnto
her
:
Sayest
thou
woman
,
thou
were
rauyshed
of
me
agaynste
thy
wyll
perforce
?
Yea
,
ꝙ
she
agayne
by
&
by
with
stomake
ynough
lyke
a
woman
:
Thou
,
euen
thou
I
say
,
in
suche
a
place
,
at
such
tyme
dydest
contaminate
my
woman
head
and
myne
honestye
by
forcible
meanes
.
Thus
was
her
false
accusacion
pretely
disclosed
,
th
auctours
therof
shamfully
disgraced
,
&
dashed
out
of
countinance
.
Yet
was
not
good
Athanasius
acquyted
,
nor
the
woman
punyshed
for
the
slaunder
,
because
the
same
were
Iudges
whiche
were
his
accusers
.
They
proceede
to
the
seconde
crime
:
Beholde
,
saye
they
,
the
thynge
it selfe
speakethe
,
this
is
the
arme
of
Arsenius
,
to
what
purpose
and
ende
thou
hast
cutte
of
the
same
,
declare
thou
vnto
vs
.
Then
Athanasius
asketh
them
wittely
,
if
they
knewe
well
Arsenius
,
whose
arme
this
was
.
Dyuers
of
them
answered
that
thei
knew
him
by
syght
very
well
.
Then
Athanasius
requyred
,
that
it
myght
be
lawfull
for
him
to
sende
for
a
certayne
man
,
whom
he
needed
to
haue
present
at
the
matter
:
it
was
graunted
him
.
For
brieffe
,
Arsenius
is
brought
before
them
:
whose
face
vncouered
,
beholde
sayth
Athanasius
,
Arsenius
is
a
lyue
,
beholde
,
here
is
his
right
arme
,
&
here
his
left
arme
:
Now
whose
arme
this
is
,
&
to
what
ende
it
is
cut
of
,
declare
ye
:
for
you
knowe
,
and
so
doo
not
I.
What
here
dooest
thou
looke
for
gentle
reader
that
Athanasius
shuld
be
discharged
?
Yea
,
he
had
ben
rent
and
torne
in
peces
by
hys
aduersaryes
,
had
not
Archelaus
,
one
of
them
which
wer
chiefly
appointed
to
here
this
examinacion
,
plucked
him
out
of
their
handes
,
and
conueyed
hym
away
priuely
from
them
,
More
of
thys
Historye
ye
may
reade
in
Eusebius
:
as
there
remayneth
behynde
muche
more
,
worthye
the
readynge
:
this
is
ynough
for
my
purpose
,
as
therby
to
let
the
vnderstande
,
gentle
reader
,
both
what
Athanasius
was
,
&
also
what
well
disposed
men
Arrius
and
his
companions
were
:
such
ar
the
tabernacles
of
heretikes
.
We
haue
none
such
now
a
daies
I
hope
.
No
,
in
this
tyme
present
,
there
are
none
that
persecute
Athanasius
&
his
lyke
:
All
is
well
now
:
the
godly
men
are
quiet
:
Christ
and
his
are
in
safegarde
:
no
body
dothe
persecute
them
now
,
no
body
dare
openly
,
and
maliciously
slaunder
,
backbyte
,
disquiet
and
oppresse
them
now
:
euery
great
man
now
is
become
Archelaus
,
readye
and
willynge
to
defende
the
godlye
and
innocent
men
:
to
deliuer
them
from
the
wicked
assautes
of
their
aduersaryes
?
But
for
the
more
playne
and
manifest
declaracion
of
Athanasius
opinion
herein
.
I
shall
adiect
to
the
ende
of
this
boke
the
notable
psalme
that
he
made
,
called
,
Quicumque
vult
.
Arri.
FOr
if
we
be
not
able
to
comprehend
nor
the
angels
,
nor
our
own
soules
which
are
thynges
creat
,
to
wrongfully
then
and
absurdly
we
make
the
Creatour
of
them
comprehensible
,
especially
contrary
to
so
manifeste
testimonyes
of
the
scriptures
.
&c.
Proct.
SAYNT
Ciprian
recordeth
no
lesse
then
ye
haue
sayd
touching
Gods
incomprehensibilitie
:
And
I
subscribe
to
both
your
saiynges
,
because
ye
say
the
truthe
therein
:
HIs
wordes
be
these
:
Quod
si
animae
meae
quae
corporis
mei
obtinet
pricipatū
nec
originem
scio
,
Cipriani
ad
Corne
lium
de
carnalibus
opec●
b●
christi
in
ꝑlogo
.
nec
metior
quantiratē
nec
qualis
sit
intueri
sufficio
.
&c.
Patienter
me
ferre
oportet
,
si
operatorem
vniuersitatis
non
intelligo
,
qui
in
minimis
operationum
suorum
particulis
meam
profiteor
caecitatem
:
That
is
:
If
,
syath
S.
Ciprian
,
I
do
neither
know
the
beginnyng
,
nor
measure
the
quantitie
of
my
soule
,
which
obteineth
the
souereigntie
of
my
body
,
nor
am
able
to
vnderstand
what
thing
it
is
.
&c.
I
must
paciently
suffre
and
holde
me
content
,
if
I
comprehende
not
,
ne
vnderstand
the
worker
and
onlye
doer
of
all
thyng
,
that
is
:
which
do
gladlye
professe
&
acknowledge
my
blyndnesse
in
the
least
particle
of
his
workes
.
This
is
a
playne
truthe
and
confyrmed
by
dyuers
manifest
testimonies
of
the
Sriptures
.
And
I
suppose
the
whole
world
thynketh
no
otherwyse
of
God
,
especially
amongest
Christians
I
dare
sai
there
are
none
that
affirme
the
contrary
.
I
meruel
therfore
what
moueth
you
to
pronounce
of
vs
so
,
as
tho
we
that
beleue
Christ
to
be
veray
God
and
man
,
shulde
by
the
same
meanes
make
God
comprehensible
.
If
ye
can
make
this
to
be
a
good
argument
:
I
beleue
that
Iesus
Christ
is
both
God
and
man
:
Ergo
,
I
make
God
comprehensible
.
Ye
see
further
in
a
milstone
then
I
can
or
any
man
els
I
beleue
:
Yf
I
hadde
bynne
with
you
what
tyme
ye
wrote
that
,
I
wolde
haue
knockt
at
youre
elbowe
to
haue
knowen
that
knacke
for
my
lerynge
.
For
it
is
incomprehensible
to
my
reason
,
how
your
wytte
can
iustlye
comprehende
God
therefore
to
be
made
comprehensible
,
by
cause
Christ
is
god
and
man
.
This
soundeth
I
dare
avouch
to
euery
Christian
eare
veray
folysh
and
absurde
.
And
as
these
reasons
whiche
hetherunto
ye
vse
to
ouerthrowe
Christes
deuini●ie
be
meruelouslye
weake
and
slender
,
of
no
importaunce
at
all
,
euen
so
are
all
that
afterwarde
folowe
,
barran
without
substaunce
,
pythe
or
any
good
matter
:
so
that
I
may
well
saye
of
you
,
as
a
certayn
Lacon
said
of
a
Nightingall
beinge
carren
leane
without
fleshe
.
Vo●
tu
es
praeterea
nihil
:
A
voyce
(
ꝙ
he
)
thou
art
,
beside
nothing
Yet
verelye
I
canne
a
lowe
the
pretye
conueyaunce
,
bragge
,
and
arte
in
whiche
ye
vse
to
make
that
youre
nothynge
seeme
some
thinge
:
euen
as
we
delite
in
the
dieserdes
gesture
and
settynge
oute
his
parte
,
yet
his
mater
all
together
vnpleasaunte
to
eche
honest
and
vertues
man
:
Howbeit
that
wyl
not
helpe
,
for
your
nothynge
wyll
come
to
naught
,
tho
ye
strayne
your
wyttes
neuer
so
muche
to
make
it
some
what
.
The
Lorde
was
not
retayned
of
your
councell
ini
plantynge
it
:
Therfore
ye
knowe
what
must
folowe
.
But
to
the
purpose
.
We
that
be
true
Christians
do
not
make
God
comprehensyble
:
Yet
by
the
Scriptures
we
comprehende
that
Chryst
hath
in
hym
two
natures
one
of
Godhead
thother
of
manhead
.
Wherby
we
comprehend
in
faythe
that
he
is
bothe
true
God
,
and
true
man
:
And
being
both
God
and
man
,
that
he
comprehended
in
him
the
propryetes
of
both
natures
.
By
the
qualites
proper
to
th
one
our
sences
myght
comprehende
that
he
was
man
visible
,
and
mortall
:
By
the
proprietes
of
thother
our
faythe
appprehendethe
that
he
was
God
,
Creator
of
all
thinges
,
essence
inuisible
of
any
creature
incomprehensible
,
possessinge
together
with
his
father
essencially
al
lyfe
,
al
sapience
al
eternite
,
hym selfe
beynge
also
lyfe
it
selfe
,
sapience
it selfe
,
eternite
it selfe
,
comprehending
in
him selfe
al
creatures
in
the
worlde
:
And
he
comprehended
of
none
.
For
he
is
saythe
Saynt
Austen
.
Liber
.
iii.
Cap.
i.
de
trinitate
.
Sine
qualitate
bonus
,
sine
quantitate
magnus
:
.i.
Without
qualytie
good
,
without
quantytie
great
.
This
is
the
faythe
and
assertion
of
the
whole
Christianitie
.
Howe
commeth
it
to
passe
then
,
that
ye
shulde
fasten
this
error
vpon
vs
,
as
to
make
God
a
comprehensible
thyng
,
seinge
we
affirme
playnelye
in
manyfest
wordes
the
contrarye
.
But
thus
goeth
youre
argumente
,
Chryst
was
here
emongst
men
comprehensible
,
Chryst
was
God
,
ergo
God
was
comprehesible
.
And
herevnto
ye
add
to
vndo
Christes
Godhead
,
and
to
saue
hole
Godes
incōprehēsibilitie
,
that
God
by
the
scriptures
is
incomprehensible
,
therfore
ye
wolde
conclude
that
Christ
was
not
God
,
because
he
was
comprehensible
.
To
answer
you
briefelye
,
I
say
,
Christ
both
god
and
man
,
in
his
humanitie
was
comprehensible
,
in
his
deuinitie
incomprehensible
.
Againe
by
reason
of
that
vnion
of
ii
.
natures
knit
and
ioyned
together
in
the
person
of
his
godhead
,
as
we
may
say
,
God
dyed
for
vs
,
so
may
we
truelye
saye
also
,
God
is
comprehensyble
,
both
true
touching
the
fleshe
whiche
he
true
God
,
receiued
:
his
deuinitie
remayninge
styll
,
immortall
and
incomprehensyble
.
And
that
Chryst
had
in
hym
.ii.
natures
whereby
he
was
God
and
man
:
I
haue
al
redy
declared
,
but
not
so
fuselye
or
as
the
mater
permitted
:
or
as
I
myght
.
In
th
one
I
shuld
haue
founde
no
ende
,
in
thother
I
shulde
haue
byn
to
tedyous
.
Yet
I
doughte
not
but
I
haue
sayde
sufficient
therein
for
the
Chrystyan
Readers
contentacyon
.
And
as
occacion
shal
be
mynistred
,
so
wyll
I
more
largely
treate
of
the
same
in
the
processe
ensuing
.
Nowe
syr
where
ye
contende
that
Iesus
Chryst
was
a
creature
comprehensible
,
and
therfore
not
the
incomprehensible
creator
,
your
reason
is
false
bycause
he
was
both
,
hauing
in
him
ii
.
natures
,
one
creat
wherby
he
was
man
and
a
peered
a
comprehensible
creature
,
the
other
increat
,
throughe
which
he
was
God
,
of
all
creatures
creator
incomprehensible
,
inuisible
and
immortall
.
Arri.
FOR
howe
may
it
be
thought
true
religion
whiche
vnitethe
in
one
subiecte
contraryes
,
as
visibilitie
,
and
inuisibilitie
,
mortalitie
and
immortalitie
.
&c.
Proct
THe
runnyng
streame
saith
Plutarke
,
hath
not
any
serten
coulour
but
is
euermore
of
that
colour
whereof
the
grounde
is
,
whiche
is
subiecte
vnto
it
.
All
heretykes
most
commonly
are
at
the
same
pointe
,
euermore
vnlyke
them selues
,
at
all
tymes
redye
to
chaunge
theyr
hewe
and
coloure
,
to
saye
and
vnsaye
as
present
occacion
dothe
serue
.
Or
ye
haue
forgoten
that
whiche
ye
sayde
in
the
beginninge
of
this
your
laste
sentence
,
or
els
ye
vse
to
say
one
thing
&
thinke
an
other
,
other
els
because
ye
wyll
not
be
condem●ned
in
any
thynge
,
ye
wyll
abyde
by
nothynge
that
ye
say
:
and
this
is
a
wyse
touch
ꝙ
Wyll
Somer
.
Dyd
ye
not
ryght
nowe
affirme
that
god
was
incomprehensible
,
that
his
workes
,
councelles
,
and
wyll
coulde
not
by
any
reason
of
creature
,
be
comprehended
searched
,
and
knowen
:
dyd
ye
not
in
effect
graunt
al
this
euen
in
the
line
goynge
before
?
And
in
your
proces
ensuing
,
are
not
these
your
wordes
?
(
God
is
not
comprehensyble
of
any
create
vnderstandynge
,
explycable
with
no
speche
)
?
And
nowe
that
ye
come
in
with
youre
howe
may
it
be
thought
a
true
religion
whiche
vniteth
in
one
subiecte
contraryes
.
&c.
Is
it
not
a
playne
declaracion
that
ye
haue
or
forgoten
that
your
former
assertion
,
or
that
ye
speke
otherwyse
then
ye
thought
,
or
els
that
ye
wyll
abyde
by
nothinge
no
lenger
then
it
may
serue
for
your
purpose
?
For
by
this
your
how
.
&c.
do
ye
not
graunt
that
God
and
his
councell
,
is
comprehensible
and
subiect
to
oure
vnderstandinge
,
and
therefore
ye
aske
howe
may
it
be
true
religion
.
&c.
To
th
ende
ye
wolde
lerne
howe
and
by
what
meanes
Chryst
coulde
be
both
god
and
man
,
visible
and
inuisible
,
mortall
and
immortall
.
Trulye
he
that
were
perswaded
that
gods
councell
,
workynge
,
and
wyll
are
incomprehensible
in
explycable
,
wolde
neuer
aske
howe
this
or
that
myght
stande
with
true
religion
,
touching
Gods
misteris
.
For
as
muche
therfore
ye
nowe
aske
howe
,
(
and
beinge
in
dought
of
the
matter
in
deede
,
otherwyse
your
howe
myght
be
allowed
)
and
tofore
by
grauntinge
hym
to
be
incomprehensible
in
all
his
doynges
,
dyd
condemne
such
doughtfull
and
curyous
questyons
,
howe
may
it
be
thought
the
contrary
,
but
your
tonge
can
and
wyl
sound
mere
contrarieties
touching
one
matter
?
But
concernynge
this
questyon
of
youres
:
because
ye
be
in
doughte
thereof
in
deede
,
you
haue
not
wytte
ynoughe
to
lerne
the
truthe
thereof
,
and
I
lacke
cunning
to
teach
it
you
vnles
ye
firste
beleued
,
and
then
ye
wolde
aske
how
,
For
I
tell
you
,
such
howe
touchynge
gods
instrutable
mysteries
,
are
nether
laudable
nor
profitable
,
vnles
it
be
in
faythe
.
If
ye
be
not
in
faythe
,
yf
ye
stedfastlye
beleue
not
before
ye
aske
how
,
your
howe
can
not
be
resolued
.
Aske
not
howe
with
Sacarye
lest
ye
receaue
punyshement
for
your
incredulytie
.
Aske
howe
with
Marye
the
moste
blessed
virgin
,
and
mother
of
Iesus
Chryste
:
then
ye
shall
receaue
fruite
of
your
question
.
She
asked
howe
,
but
beleued
firste
,
and
therfore
she
receaued
an
Aunswere
that
contented
her
.
He
also
required
howe
,
but
beleued
not
,
seekynge
rather
to
vnderstande
,
then
to
beleue
,
rather
by
argument
to
learne
,
then
by
faythe
.
And
therfore
in
stede
of
an
aunswere
he
receauid
condingne
punyshement
for
his
vnbeleefe
.
Therfore
my
aduise
and
councel
to
you
is
,
that
ye
ley
a
syde
suche
curyous
and
vayne
inquisicions
concernynge
Gods
dyspensacion
,
suspect
your
reason
,
for
it
wanteth
right
iudgement
:
mistruste
your
wyt
,
for
it
lackethe
wysedome
;
condemne
your
sences
,
for
they
haue
not
experyence
,
to
decide
,
iudge
,
and
determine
any
one
iote
of
gods
misteries
.
Cuius
sapiencie
non
est
inuestigacio
:
Esay
.
40
.i.
whose
wisedome
is
inuestigable
sayth
Esay
.
And
as
Hieremy
dothe
wryte
.
Hier.
32.
Magnus
est
concilio
et
incomprehensibilis
cogitatu
:
.i.
God
is
greate
in
councell
,
and
incomprehensible
,
in
thoughte
.
And
measure
God
and
Godes
councell
accordynge
to
the
rule
prescribed
in
the
holy
scriptures
:
searche
after
the
vnderstandinge
of
his
wyll
and
doynges
by
such
meanes
,
as
he
wolde
be
searched
for
:
then
shal
ye
attaine
such
knowledge
of
his
Godhead
,
that
vnderstandyng
of
his
wyl
and
coucelles
,
as
shal
be
suffycient
for
your
saluacion
euerlastinge
.
In
the
olde
lawe
God
dyd
open
and
reuele
him selfe
vnto
his
people
by
worde
and
syngne
,
that
is
to
wyt
,
by
the
voyce
of
the
lawe
and
promyce
of
reconciliacion
gyuen
vnto
them
:
And
also
by
wonderfull
miracles
amongest
them
at
that
tyme
wrought
,
to
th
end
they
shuld
not
toose
and
tugge
their
braynes
in
vayne
cogitacions
and
endlesse
inquisicions
what
he
was
,
howe
and
by
what
meanes
he
dothe
this
&
that
:
but
referre
their
myndes
wholly
to
this
woorde
and
testimonye
.
And
by
this
woorde
and
testimony
,
tunderstande
how
thei
shuld
acknowledge
,
honor
,
and
inuocate
that
God
,
which
opened
him selfe
to
them
by
that
worde
and
testimony
.
As
in
the
fyrste
precepte
he
byndeth
them
to
the
worde
,
which
sounded
to
their
eares
in
the
mount
Sina
:
and
to
the
testimony
exhibited
in
conductyng
&
leadyng
them
out
of
Egipt
:
Ego
sum
Dominus
Deus
tuus
qui
eduxi
te
de
terra
Egipti
:
That
is
:
I
am
thy
lord
thy
god
which
brought
the
furthe
of
the
lande
of
Egypte
.
He
made
with
them
also
a
promyse
of
a
medyatoure
that
shulde
come
,
throughe
whome
the
worlde
shulde
be
saued
:
Byndyng
them
to
cal
vppon
that
God
which
dyd
leade
them
out
of
Egipt
,
and
couenaunted
with
them
of
a
medyatour
.
Nowe
that
mediatour
beynge
come
,
crucyfyed
,
and
resurged
,
the
lyght
of
the
Gospell
knowen
,
he
wylleth
vs
to
fyre
our
eyes
,
and
set
our
myndes
wholy
vpon
him
:
that
by
hym
as
most
surest
testymony
we
may
knowe
what
God
is
,
and
his
wyll
.
He
leadeth
vs
directlye
into
the
knowledge
of
the
father
:
yf
he
leade
vs
not
,
we
can
not
but
straye
al
together
out
of
the
ryght
path
,
we
cannot
avoide
darknes
,
but
wander
therein
to
our
vtter
confufyon
.
Nether
haue
we
nowe
receaued
a
prerogatyue
by
Chryst
,
to
be
inquisitiue
in
Godes
matters
:
to
be
curyous
in
searchynge
out
the
causes
of
Gods
operacions
,
&
councelles
as
to
try
out
what
the
deuyne
nature
is
in
it selfe
,
how
God
the
father
begatte
the
son
Iesus
Chryst
,
howe
the
holye
ghost
proceded
from
them
both
:
Howe
one
Chryst
could
be
bothe
God
and
man
:
and
howe
this
and
that
commeth
to
passe
.
Yea
he
condemneth
suche
speculacion
in
man
vehemently
,
alloweth
no
questyon
to
be
moued
in
his
hye
mysteries
,
especiallye
out
of
fayth
,
that
is
to
saye
vnlesse
we
beleue
assuredlye
first
the
wordes
of
hym
:
as
Marye
dyd
,
for
when
Gabryell
saluted
her
she
replied
,
with
these
wordes
.
Quo●odo
fiet
esse
istud
:
Luc
.i.
howe
maye
this
be
?
Yet
dyd
she
not
mystruste
or
dought
,
whether
it
coulde
come
to
passe
or
not
:
but
beleued
sertenlye
,
that
it
bothe
myght
and
wolde
be
:
consyderynge
and
faythfully
credetynge
all
impossybilities
to
be
most
possible
and
veraye
easye
to
hym
;
whose
wordes
sounded
to
her
eares
,
contrarye
to
Zacharye
,
Nicodeme
,
and
the
Capharnites
:
Luc
.i.
Iob
iii.
Ioh.
.vi.
Who
in
their
incredulitie
serched
after
Gods
mysteries
and
thereby
procured
Gods
displeasure
vnto
them
,
Philip
was
veray
besy
with
Chryst
,
and
required
hym
to
shewe
his
father
:
But
Christ
was
with
hym
quickely
,
rebuked
him
,
disalowed
his
question
and
reuocated
his
mynde
from
such
inquisicion
,
saienge
.
Qui
vide●
〈◊〉
videt
patrem
meum
:
Ioh.
xiii
.
.i.
He
that
seeth
me
seeth
my
father
:
He
wylleth
vs
not
to
comber
our
braines
with
such
fon
and
vncerten
speculacions
.
But
earnestlye
to
leye
hande
on
hym
the
true
and
naturall
sonne
of
God
the
father
:
Before
promised
,
and
nowe
exhybited
vnto
vs
to
our
inestimable
comforte
,
ioye
,
and
solas
,
And
by
hym
to
knowe
God
,
and
the
way
to
come
vnto
hym
:
for
none
knoweth
God
the
father
but
by
hym
:
none
commeth
to
the
father
but
by
hym
.
Who
so
euer
is
a
searcher
of
Gods
misteries
,
with
other
instrument
than
fayth
and
loue
,
by
other
meane
then
the
son
Iesus
Christ
he
is
opprest
of
his
glory
and
(
no
otherwise
,
the
if
he
had
directely
and
intentiuely
somewhyle
looked
in
the
son
,
)
departeth
as
blynde
as
a
haddorke
:
for
as
the
scripture
saythe
.
Tenebre
eum
non
apprehendunt
.
Ioh.
.i.
Nowe
syr
yf
ye
be
at
this
poynte
,
yf
ye
wyll
thus
captyue
youre
senses
,
and
submytte
your selfe
to
faythes
doctryne
:
then
aske
of
me
howe
.
&c.
And
I
dare
teach
you
this
lesson
with
many
m●
so
perfectlye
that
ye
shall
not
neede
to
dought
agayne
thereof
.
But
yf
ye
wyll
not
leane
hereunto
,
but
wylfully
and
stouburnly
persist
in
your
folye
,
trustynge
to
your
vnreasonable
iudgemente
,
indescreete
reason
,
and
blinde
senses
for
the
determinacion
of
such
supernaturall
matiers
.
I
can
no
more
preuayle
in
teaching
you
,
then
dothe
the
corke
in
vpholdig
the
net
that
it
may
swyme
aboue
water
,
when
so
much
led
is
annexed
that
it
vyolently
pull
the
same
to
the
bottom
:
Where
ye
saye
therefore
,
Howe
may
it
be
thought
true
religion
that
vniteth
in
one
subiecte
contraries
.
&c.
To
make
you
an
aunswere
that
ye
may
vnderstande
.
I
replye
vnto
you
with
the
lyke
phrase
,
How
may
it
be
thought
a
true
relygyon
which
techeth
that
a
virgin
brought
forthe
a
chylde
without
the
seede
of
man
:
If
ye
can
make
good
this
;
ye
canne
not
but
admytte
thother
also●
both
beynge
true
for
one
consyderacion
.
The
worde
of
God
telleth
you
that
Marye
conceaued
and
delyuered
a
chylde
withoute
the
carnall
knowleage
of
man
:
and
ye
do
belyue
it
:
why
?
Because
your
reason
can
comprehende
howe
it
may
come
to
passe
?
No
:
why
then
?
bycause
the
worde
,
ye
wyll
say
,
doth
wytnes
that
it
was
so
:
lykewyse
the
same
worde
is
a
playne
testymonye
that
in
Iesus
Christ
were
vnited
.ii.
contrarye
natures
th
one
inuisible
and
immortall
,
thother
visible
and
mortal
,
why
do
ye
not
beleue
it
?
Why
dought
ye
more
of
the
religion
that
teacheth
vs
the
vnion
of
suche
contraries
in
Chryst
,
then
of
that
relygion
which
reacheth
vs
that
a
virgin
brought
forth
a
chylde
:
seyng
both
haue
one
and
the
selfe
same
grounde
.
Here
your
(
howe
)
gyueth
me
occasyon
to
speake
of
the
wonderfull
myracles
which
Chryst
wrought
emongest
vs
.
aboue
al
humayne
reason
,
to
th
ende
this
myght
not
seeme
vnpossyble
to
your
fayth
,
tho
your
wytte
can
not
compasse
it
,
that
Iesus
Chryst
was
bothe
God
and
man
:
To
whom
beinge
omnipotent
all
thinge
is
easye
and
possible
,
be
it
neuer
so
difficult
and
impossible
to
mans
vnderstanding
and
iudgement
.
But
to
avoide
tediousnes
I
wyll
not
vse
the
occasion
.
As
it
is
true
and
Godlye
relygion
which
teacheth
vs
that
Chryst
did
such
miracles
,
so
is
it
a
true
and
Godly
religyon
to
beleue
that
Christ
is
true
God
and
perfecte
man
:
for
both
were
lyke
possible
to
him
.
And
of
both
we
haue
lyke
proufe
.
By
his
worde
we
are
assured
,
he
dyd
them
:
and
by
his
word
also
we
are
put
out
of
dought
he
dyd
this
.
Thus
haue
I
taughte
you
,
howe
it
maye
be
thought
true
relygion
whiche
vniteth
contraries
in
one
subiecte
.
And
touchinge
your
principle
of
natural
Philosophie
,
contraries
can
not
concurre
in
one
subiect
,
I
meruel
much
that
ye
wold
vse
it
to
try
and
decide
the
hie
misteries
of
god
therwith
al.
Howe
be
it
I
shulde
not
much
meruell
therat
.
For
as
the
serpent
called
Amphisbena
hath
a
head
at
both
endes
,
and
vseth
bothe
partes
in
steade
of
a
tayle
,
as
it
ly
kethe
him
.
In
like
maner
such
inconstant
and
wauerynge
persons
as
ye
are
,
nowe
by
this
nowe
that
wayes
doo
defende
your selues
,
applying
euery
thinge
to
your
in
tent
:
framyng
the
same
to
proue
&
improue
as
your
fansy
like
.
And
as
Hyena
is
sometyme
a
male
somtyme
a
female
:
so
ye
one
whyle
ye
be
deuynes
,
an
otherwyle
Natural
phylosophers
as
ye
perceue
how
your
purpose
may
best
succeade
and
go
forwarde
.
But
truly
,
as
the
people
in
Asya
named
Androgini
do
so
,
imitate
bothe
kyndes
,
that
they
be
nor
men
nor
women
:
euen
so
ye
counterfeicte
to
pley
bothe
deuynes
and
Natural
Phylosophers
after
suche
sorte
,
that
ye
proue
your selfes
to
be
none
of
both
.
Where
ye
talke
of
relygion
of
fayth
,
&
gods
misteries
ye
counterfect
a
deuyne
.
But
where
ye
cum
in
with
your
contraryes
in
one
subiect
,
ye
speake
foly
shely
,
Phylosophycally
I
wolde
haue
sayde
.
Agayne
in
that
ye
councell
Natural
Phylosophie
for
the
declaracyon
of
deuinitie
,
ye
bewraye
your selfe
,
to
be
no
deuine
:
And
in
that
ye
include
the
hygh
&
supernaturall
misteries
of
God
within
the
circuite
&
compasse
of
Naturall
Philosophie
,
ye
declare
your selfe
to
be
no
Philosopher
,
not
knowynge
that
the
dicyon
and
Limities
therof
extend
no
further
then
naturall
matters
.
Thus
whyles
ye
wolde
be
seene
bothe
a
deuyne
and
a
Phylosopher
,
ye
shewe
your selfe
to
be
none
of
bothe
.
And
as
ye
are
neyther
good
deuyne
nor
cunnynge
Phylosopher
,
accordynge
to
youre
skyll
in
the
one
and
cunnynge
in
the
other
,
ye
haue
so
vndescreately
coupled
deuinitie
and
Philosophie
together
in
this
your
sentence
,
that
the
fruite
spronge
of
that
compulacion
is
nor
deuinitie
ne
Philosophie
:
but
as
the
Mule
engendred
betwyx
an
Asse
and
a
mare
is
nether
Asse
nor
mare
,
so
by
this
youre
vnnaturall
coniunction
of
supernaturality
and
Naturallytye
togyther
,
yee
haue
brought
forthe
(
but
to
youre selfe
alone
I
hope
)
a
fowle
&
prodigious
monster
,
all
vnlike
to
deuynytye
,
all
vnknowe
to
Philosophy
.
As
,
That
Christ
is
not
GOD
and
man
,
accordynge
to
true
Religion
,
because
naturall
Philosophyes
Rule
is
,
that
Contraryes
can
not
be
in
one
subiect
.
Perchaunce
ye
are
mery
of
this
talke
well
I
wyll
make
an
ende
strayght
waye
.
As
ye
can
not
reason
Natural
Philosophie
,
by
deuinitie
so
can
ye
not
teache
diuinitie
,
by
Naturall
Philosophy
.
In
th
one
,
faith
admitteth
no
impossibilitie
to
be
:
In
the
other
,
reason
contendeth
nothynge
possible
to
bee
,
if
by
reason
it
be
not
comprehensible
.
In
th
one
,
faythe
maketh
all
thing
reasonable
that
is
aboue
reason
.
In
thother
,
reason
maketh
all
thyng
incredible
,
which
is
not
within
reason
.
Therfore
as
in
can
not
stande
by
naturall
Philosophy
,
one
thyng
to
be
both
visible
&
inuisible
,
mortall
and
immortall
in
one
respecte
,
because
contraryes
can
not
be
founde
at
once
in
one
subiects
by
reason
:
So
is
it
perfecte
&
true
Religion
by
deuinitie
to
beleue
that
one
thyng
is
visible
,
and
inuisible
,
mortall
&
immortall
,
bycause
contraryes
are
vnited
in
one
subiecte
,
contrary
to
reason
.
Arri.
IT
IS
laufull
by
many
wayes
to
see
the
infirmitie
of
Iesus
Christ
whome
Paule
in
the
last
Chapiter
to
the
Corinthians
,
of
the
seconde
epist.
denyeth
not
to
be
crucifyed
through
infirmitie
.
And
the
whole
course
and
consent
of
the
euangelicall
historye
,
doth
make
him
subiecte
to
the
passions
of
man
:
as
hungre
,
thyrst
,
werynesse
,
and
feare
:
to
the
same
end
lykewise
,
at
swere
anxietie
,
continuall
prayer
,
the
consolacion
of
the
angell
:
agayn
,
spittyng
,
whypping
,
rebukes
or
checkes
,
his
corpes
wrapte
in
the
lynnen
clothe
,
vnburyed
.
And
to
beleue
for
sothe
that
this
nature
subiect
to
these
infirmities
and
passions
is
God
or
any
parte
of
the
deuine
essens
:
What
is
it
wother
but
to
make
God
mighty
and
of
power
of
th
one
parte
,
weake
and
impotent
of
thother
parte
,
whiche
thynge
to
thynke
,
it
were
madnesse
;
&
folly
,
to
perswade
other
impieties
.
Proct
ANACHARSIS
saiyng
was
that
the
Athenians
occupyed
their
money
to
no
other
ende
;
but
to
number
:
by
the
numbrynge
vp
&
gatheryng
togither
these
places
of
the
scripture
so
nycely
against
Christis
deuinitie
,
may
we
not
iustly
thynke
,
good
syr
,
that
ye
haue
reade
the
holy
scriptures
to
pyke
out
matter
&
stuffe
therhence
,
rather
to
mainteyne
disputacion
&
talke
,
then
for
any
other
godly
ende
and
purpose
.
If
ye
can
denye
this
,
how
happened
then
,
that
ye
haue
heaped
these
sentences
to gither
,
only
declaryng
the
manhed
of
Christ
,
&
haue
not
aswell
alleaged
one
of
so
many
,
&
manifest
places
euery
where
in
the
scripture
to
be
seene
,
that
necessarilye
proue
Christis
deuinitie
.
It
appeareth
that
ye
haue
ouerseene
the
whole
body
of
the
new
Testament
:
therfore
ye
can
not
pretende
for
your
excuse
that
ye
reade
them
not
.
But
ye
prefixed
before
hande
with
youre selfe
what
ye
wolde
do
.
And
so
ye
reade
the
scriptures
notte
thereby
to
instructe
you
what
ye
shulde
do
:
but
therthence
to
embesell
matter
by
violent
wresting
to
supporte
and
vpholde
you
in
that
which
ye
wolde
do
:
And
after
a
preposterous
ordre
,
forcyng
the
rule
of
Gods
worde
to
agree
to
your
folish
fansyes
&
wicked
purposes
:
And
not
framing
&
conforming
your selfe
to
it
.
Ye
haue
mo
felowes
I
graunt
in
this
behalfe
:
yea
so
many
,
that
if
ye
wer
blyndfold
,
ye
might
easely
fynd
out
as
good
as
your selfe
thereat
euery
where
almost
:
yet
your
falt
is
not
the
lesse
for
that
the
feloship
is
so
great
.
Your
wyse
reason
that
ye
make
nowe
is
thus
:
That
nature
whiche
is
subiect
to
humane
passions
&
infirmities
,
is
neither
god
,
ne
any
part
of
the
deuine
essence
.
But
,
by
the
Scriptures
it
is
manifest
that
Christ
was
subiect
to
suche
infirmities
:
as
hungre
,
thyrst
,
feare
,
&ce
.
Ergo
,
Chtist
was
not
GOD
:
Well
concluded
and
clearkely
.
In
deede
that
the
nature
subiecte
to
any
infirmities
and
passions
,
is
or
God
or
any
parte
of
God
it
were
extreme
folye
to
thynke
,
mere
impietie
to
perswade
other
.
But
to
beleue
&
perswade
other
that
Iesus
Christ
is
not
therfore
true
God
,
because
he
suffered
suche
affectes
and
passions
euen
the
same
whiche
ye
haue
inducretely
rifeled
togyther
on
a
heape●
it
were
intollerable
folyshnesse
,
and
more
than
Iudaical
impietie
.
I
haue
sayde
,
and
now
I
say
agayne
,
that
by
the
Scriptures
Christ
was
true
God
and
man
:
hauyng
in
him
both
natures
,
as
well
the
deuine
as
the
humane
nature
,
vnited
&
knytte
togyther
to
the
persone
of
his
godhed
miraculouslye
.
I
haue
also
tofore
said
,
that
as
he
tooke
on
him
the
nature
of
man
,
so
dyd
he
receaue
the
affectes
&
infirmities
incident
and
naturall
to
the
same
:
As
with
the
fleshe
(
th
one
parte
of
his
humanitie
)
hungry
,
thyrst
,
werynesse
,
mortalitie
.
&c.
with
the
soule
(
thother
part
of
his
humanitie
)
anxietie
,
trouble
,
and
feare
with
other
the
lyke
.
I
denye
not
therfore
that
Christ
suffered
suche
passions
as
ye
tomble
togyther
:
but
in
consideracion
onlye
of
the
humane
nature
which
he
receaued
,
and
as
man
:
beynge
notwithstandyng
true
God
,
and
hauyng
in
him
the
true
Godhead
:
whiche
was
not
at
any
tyme
passible
,
was
nether
rent
ne
torue
,
was
not
subiect
to
hungre
,
thirst
,
colde
,
heate
,
myrth
or
sadnes
.
&c.
And
altho
he
was
omnipotent
,
equall
to
God
the
father
in
all
power
by
his
deuinitie
,
yet
he
wold
vse
such
obedience
toward
his
father
,
suche
mercy
toward
vs
,
that
beynge
very
god
,
he
refused
not
,
for
contentacion
of
th
one
,
&
reconsiliactō
of
the
other
,
to
put
on
our
vile
nature
,
and
in
the
same
to
suffre
all
persecution
,
troble
,
&
affliction
,
and
finally
most
cruell
death
.
For
it
was
decent
and
meete
,
saith
.
●
.
Austen
,
That
a
mediator
betwene
god
&
man
,
shuld
haue
in
him
somthyng
lyke
vnto
God
,
&
somthyng
lyke
vnto
man
,
ne
in
vtroque
hominibus
similis
longe
esset
a
Deo
,
aut
in
vtroque
Deo
similis
longe
esset
ab
hominibus
:
ita
mediator
non
esset
:
Lest
,
saith
he
,
being
like
in
both
to
men
,
he
shuld
be
farre
from
God
:
or
in
both
like
vnto
god
,
he
shuld
be
farre
from
men
,
&
so
he
coulde
be
no
mediator
.
And
therfore
beynge
true
God
with
God
,
he
wolde
be
made
man
emongest
men
,
Ad
pasc●
tium
epistola
.
174
Non
mutando
quod
etat
,
sed
assumendo
quod
non
erat
,
sayth
S.
Austen
:
Not
by
dischargyng
or
chaungyng
that
which
he
had
,
but
by
takyng
vnto
him
that
which
he
had
not
:
And
so
became
a
mercifull
mediator
berwyxte
his
Father
and
vs
.
Therfore
,
as
where
we
reade
in
the
scriptures
that
Christ
dyd
anye
thyng
that
was
for
God
to
do
only
,
it
foloweth
not
that
he
was
not
man
therfore
:
So
agayn
,
wher
we
fynde
that
he
dyd
hungre
,
&
thirst
,
labour
,
praye
,
wepte
,
and
slepte
.
&c
,
we
may
neyther
conclude
that
he
was
not
God
by
that
:
for
he
was
God
and
man
both
:
yet
was
he
not
.ii.
but
,
i.
And
he
,
one
,
was
perfect
God
,
and
perfect
man
:
perfectly
&
absolutely
,
hauyng
in
him selfe
bothe
Natures
with
their
propertyes
,
vnited
to
the
person
of
his
godhead
,
by
reason
of
which
personal
vnion
,
many
thinges
confusely
and
without
respecte
had
to
the
proprieties
of
the
natures
are
spoken
in
the
Scriptures
of
hym
:
whiche
can
not
agree
vnto
hym
but
in
consideracion
of
his
Godheade
:
L●kewyse
many
thynges
in
many
places
are
spoken
of
him
which
can
not
be
applyed
vnto
him
,
but
in
consideracion
of
his
manhed
only
:
Exaumple
of
the
firste
wee
haue
euery
where
at
hande
,
as
that
in
Iohan
,
where
he
sayth
:
No
man
ascendeth
iinto
heauen
but
the
Sonne
of
man
which
is
in
heauen
.
Christ
was
not
in
heauen
at
that
tyme
accordyng
to
his
humanitie
:
it
is
therefore
to
be
vnderstanded
that
he
was
in
heuen
then
accordyng
to
his
deuinitie
:
by
which
he
is
euery
where
,
And
of
the
other
parte
is
that
whiche
s
.
Paule
writeth
:
So
God
loued
the
worlde
that
he
deliuered
his
only
begotten
sun
to
deth
,
but
according
to
the
flesh
which
he
had
receaued
:
neither
is
he
called
the
only
begotten
sun
of
God
,
but
in
consideracion
of
y●
deuine
nature
which
was
in
him
:
yea
,
this
name
Christ
is
a
terme
of
humane
nature
:
for
he
was
not
anointed
with
grace
touching
his
deuinitie
,
no
,
nor
touchyng
the
flesh
whiche
he
dyd
beare
,
but
only
according
to
the
soule
the
one
&
the
better
parte
of
his
humanitie
.
Where
as
ye
say
therfore
that
we
make
God
of
one
parte
myghty
and
omnipotent
,
of
thother
part
weake
&
impotent
:
yea
truly
,
in
dyuers
consideracions
&
respectes
:
if
ye
meane
of
God
the
second
persone
:
the
scriptures
teching
vs
so
to
do
,
as
ye
haue
harde
:
therfore
it
is
neither
madnes
to
thynke
it
,
nor
impietie
to
teache
in
other
,
as
you
affirme
that
it
is
:
but
muche
is
your
madnesse
,
and
great
is
your
impietie
,
if
ye
do
not
thynke
&
beleue
the
same
with
vs
.
By
reason
of
that
personal
vnion
of
the
.ii.
natures
in
hym
,
these
proposicions
be
true
in
fundrye
respectes
:
God
is
euery
where
:
God
dyed
:
God
descended
into
hell
.
All
three
true
if
thei
be
ment
by
God
the
second
person
of
the
deitie
Iesus
Christ
,
who
very
god
&
man
is
euery
where
according
to
his
godhead
:
who
very
God
&
man
dyed
in
consieraciō
of
his
flesh
:
who
very
God
and
man
descended
into
hell
but
accordyng
to
the
soule
:
only
the
bodye
lyenge
dead
in
the
sepulchre
,
Thus
in
diuers
and
sundry
consideracions
ye
see
,
we
may
truly
and
catholikely
say
:
that
God
dyed
,
with
other
the
lyke
phrases
:
As
God
is
impotent
and
weak
was
ye
bring
it
.
Thynke
and
beleue
therefore
,
and
teache
not
the
contrary
:
Otherwyse
your
impietie
is
muche
,
and
great
is
your
follye
.
That
the
Christen
Reader
maye
see
euen
as
it
were
in
a
bright
glasse
your
crafty
and
wycked
iuggelyng
in
picking
togither
so
curiously
these
places
to
improue
Christ
deuinitie
,
&
not
one
of
the
great
heape
of
most
comfortable
sentences
,
whiche
are
plenty
&
frequent
in
the
scriptures
,
necessarily
prouyng
his
Godheade
:
spoken
of
.
To
th
ende
I
say
,
the
gracious
Reader
may
well
vnderstand
your
iniquitie
,
in
this
behalf
it
shal
not
be
muche
frome
oure
purpose
to
declare
and
open
,
howe
that
Christ
as
he
was
in
the
same
persone
god
&
man
,
so
in
all
the
dispensacion
wherin
he
trauelled
the
tyme
of
his
conuersacion
here
,
we
maye
deprehende
certen
and
manifest
tokens
,
bothe
of
his
deuine
nature
,
and
also
of
oure
frayle
nature
whiche
he
receaued
.
And
to
begynne
at
his
Conception
.
He
was
conceaued
in
a
womans
wombe
:
Mat.
1.
But
by
the
holy
ghost
,
an
Angell
beyng
paranimphe
,
Luc.
1.
&
mediator
betwene
god
&
her
:
that
was
for
man
:
this
was
for
god
&
the
son
of
god
He
was
borne
certen
monethes
,
he
waxed
within
the
priuy
places
of
humane
body
:
Mar.
1.
But
Not
yet
borne
he
is
acknowledged
Lord
of
Elizabeth
:
aganised
of
Iohn
,
Luc.
iii.
preached
of
Zachary
to
be
the
Redeamer
of
the
worlde
,
Mat.
iii.
spronge
from
aboue
.
He
is
broughte
forthe
after
the
maner
as
man
is
into
the
worlde
:
But
before
all
worldes
,
the
same
was
begotten
of
god
the
father
god
.
He
is
borne
of
a
woman
:
Heb.
i.
Mat.
i.
But
Of
a
virgin
without
the
cōmixtion
of
man
.
He
is
layd
homly
in
a
stal
or
ship
cot
:
Luc.
1.
But
to
him
the
Angell
from
heauen
came
singing
melody
meete
for
a
god
:
Luc.
1.
Mat.
ii
,
him
the
bright
shynynge
sterre
doth
signifye
:
the
wise
men
do
adhore
,
Luc.
ii
.
&
with
their
Misticall
presentes
,
honor
,
in
contempt
of
Herode
He
is
circumcised
in
his
infansy
:
But
of
An
and
Simeon
he
is
acknowledged
euen
then
the
lyghte
of
all
nacyons
,
Luc.
ii
.
the
glorye
of
the
people
of
Israell
.
He
fleeth
into
Egipt
:
Mat.
ii
.
But
the
same
dothe
put
to
flyghte
the
Idoles
and
false
Godes
of
the
Egiptians
.
He
dysputeth
with
the
lawers
in
the
temple
beynge
xii
.
yeres
olde
:
Luc.
ii
.
But
in
that
yonge
boy
the
elders
do
wonder
at
thinges
aboue
man
.
He
required
water
beinge
werye
of
iorneing
:
Iohn
.
iiii
.
Iohn
.
●
.
But
at
the
mariage
feast
the
same
coulde
tourne
vnsauerye
water
into
wyne
of
the
best
:
the
same
as
a
God
cryeth
,
Mat.
xi
.
all
ye
that
labour
and
are
laden
:
come
ye
to
me
and
I
wyll
refreshe
you
:
the
same
promyseth
to
all
that
beleue
hym
,
Iohn
,
4.
the
lyuelye
water
leapinge
or
sprynkynge
in
to
euerlastinge
lyfe
.
He
is
deept
in
water
as
a
man
:
Mat.
iii.
But
the
same
as
God
dothe
sanctyfie
the
waters
,
●e●●
.
1.3
and
maketh
them
effectuall
to
washe
away
al
synnes
of
al
men
.
He
resortethe
with
synners
to
baptyme
:
Mat.
iii
But
the
same
is
hououred
with
the
testymonie
of
Iohn
,
Iohn
.
i.
behold
the
Lame
of
God
whiche
taketh
awaye
the
synnes
of
the
worlde
.
He
was
tempted
:
Mat.
4.
But
wyllynglye
,
but
he
ouercame
it
,
&
for
our
sakes
,
He
was
hungry
:
Mat.
4.
But
after
fortye
dayes
,
and
the
same
dyd
feede
to
the
full
many
thousande
of
people
with
a
fewe
small
lofes
.
Iohn
6.
He
is
caried
in
a
bote
:
Mat.
8.9
But
the
same
doth
walke
vppon
the
waters
when
he
lyste
.
He
is
heauye
a
slepe
:
Mar.
vi
.
Iohn
6.
Mat.
8.
Mat.
8.
But
the
same
awaked
mastereth
the
wyndes
and
sea
:
with
the
tourne
of
an
hand
,
fo
cruell
tempest
causeth
greate
tranquilitie
and
calmes
.
He
payeth
.ii.
coynes
of
money
:
Mat.
17.
But
the
same
he
toke
oute
of
the
fysshe
whiche
was
shewed
vnto
him
.
He
is
reported
to
be
of
the
deuil
:
Iohn
.
x.
●
Mat.
xii
.
8.9
.
But
the
same
dothe
expulse
and
propell
all
kynde
of
deuylles
.
He
enquireth
what
the
inscription
of
the
coine
is
,
Mat.
17.
as
ignoraunt
man
:
But
the
same
as
God
that
knoweth
all
thinges
dyuers
tymes
answereth
to
the
styll
and
preuey
cogytacions
of
the
Phariseis
.
Mat.
ix
.
Io
,
7.2
.
He
asketh
where
Lazar
is
leyde
,
Iohn
.
xi
.
as
thoughe
he
knew
not
:
But
the
same
with
his
onelye
vyce
doth
auocate
Lazar
out
of
his
graue
.
Iohn
.
xi
.
He
is
inuaded
and
hurled
at
with
stones
:
But
neuer
touched
.
Io.
8.11
.
He
feleth
the
incommodities
of
mans
nature
:
But
the
same
dothe
cure
and
dyscharge
all
infyrmytyes
and
deseases
raynynge
in
mans
bodye
.
He
is
all
be
spytted
,
Mat.
27.
Iohn
.
19
and
scourged
:
he
hath
no
forme
ne
beautye
in
the
eyes
of
men
:
Esa
,
5
3.
Eruct
●
.
But
the
same
appereth
to
Dauid
beautyful
aboue
the
sonnes
of
men
:
the
same
is
transsygurate
in
the
mounten
:
Mat.
ix
.
Luc
ix
.
Mat.
17.
his
face
shyneth
aboue
the
brightnes
of
the
sonne
his
garmentes
passeth
the
whytnes
of
the
snowe
.
He
appereth
as
man
in
the
forme
of
a
seruaunt
:
Phi
ii
.
Mat.
xx
.
But
the
same
as
God
brandeshith
in
miracles
.
Mat.
26.
Io.
xviii
.
He
is
iudged
of
Cayphas
,
he
is
accused
,
he
is
styll
as
a
Lamme
:
But
the
same
beinge
adiured
by
the
lyuinge
God
,
sayte
,
Mat.
26.
hereafter
ye
shall
see
me
syttinge
at
the
ryght
hande
of
the
vertue
of
God
.
Beholde
a
manyfest
voyce
of
deuinitie
to
syt
at
the
right
hande
of
God
▪
is
to
be
equall
with
God
,
none
equal
with
god
but
God
.
He
is
lyfte
vp
vpon
the
Crosse
:
But
the
same
there
vanquished
Satan
:
and
ouer
came
synne
.
He
hangeth
betwyx
.ii.
theues
:
Luc.
xxiii
.
But
the
same
to
th
one
saith
with
a
kinglye
voyce
:
this
daye
thou
shalte
be
with
me
in
Paradyse
.
He
a
bydeth
much
crueltye
and
vengeaunce
as
man
:
But
the
same
the
da●knes
miraculously
spronge
vppon
the
yerth
do
declare
God
.
He
putteth
awaye
his
soule
:
Iohn
.
x.
But
wyllynglye
and
the
same
had
power
to
resume
it
agayne
:
The
veale
of
the
temple
is
broken
,
Mat.
27.
the
stones
are
clefte
a sonder
,
the
deade
be
relyued
,
all
betokenynge
God
.
He
dyed
:
But
with
the
same
death
he
restored
lyfe
to
the
worlde
.
He
is
buryed
in
a
close
sepulchre
:
But
the
same
resurgeth
the
thyrde
daye
immortall
,
the
sepulchre
not
opened
.
He
descended
into
hel
:
But
the
same
retourned
tryumphantly
bringinge
with
him
a
praye
of
muche
pryce
.
He
is
conueyed
vp
to
heuen
in
a
visible
bodye
:
And
the
same
sendethe
downe
a
Comforter
by
whome
he
dispenseth
heuenly
gyftes
emongest
men
.
Thus
in
al
the
lyfe
of
Iesus
Christ
if
any
lyst
to
do
as
in
his
person
wer
dyuers
natures
,
so
shall
he
fynde
euery
where
dyuers
inuinsible
argumentes
expressed
by
Chryst
him selfe
,
declarynge
and
prouynge
both
natures
to
be
in
hym
.
You
then
that
coulde
and
wolde
not
note
bothe
aswell
as
the
one
sorte
onely
,
is
it
not
trowe
ye
more
then
a
presumption
,
that
tho
ye
coulde
yet
ye
wolde
not
haue
Chryst
God
?
is
in
not
a
great
lykelyhode
that
ye
purposed
rather
to
persecute
Chryst
,
then
to
prosecute
the
truth
?
As
they
do
myghtelye
proue
his
humanitie
:
so
do
these
necessaryly
and
strongly
declare
his
deuinitie
.
And
wyll
ye
be
perswaded
in
th
one
and
not
in
the
thother
?
If
one
force
,
efficacye
,
and
vertue
be
of
bothe
,
why
wyll
ye
not
admyt
both
:
If
one
Scrypture
beare
wytnes
of
both
why
wyl
ye
not
teache
both
:
If
one
Christ
be
authour
of
both
,
why
wyll
ye
not
beleue
bothe
:
Admytte
,
teache
,
&
beleue
both
:
or
one
Chryst
wyll
condemne
you
in
both
:
for
beleuinge
th
one
in
not
beleuing
:
and
for
not
beleuing
thother
,
in
beleuing
.
Arri.
THE
nature
deuine
is
single
,
comunicable
to
no
creature
:
comprehensible
of
no
creat
understanding
:
explicable
with
no
speche
.
But
as
Paul
saith
in
the
fyrst
to
the
Romans
,
by
the
visible
structure
of
the
worlde
we
deprehende
the
invisible
power
,
sapience
and
goodnes
of
God
.
&c.
Proct
ALl
this
is
true
and
Godlye
:
but
applyed
to
an
vntrue
and
vngodly
ende
.
Therefore
I
canne
finde
nothynge
amysse
here
in
,
but
youre
intent
whiche
is
wycked
.
Ye
wold
hereby
emproue
Chryst
his
deuinitye
but
it
wyll
not
frame
with
you
.
To
contende
that
Chryst
hath
not
the
deuine
nature
in
him
:
because
the
same
nature
is
single
,
communicable
to
no
creature
and
so
forthe
.
Non
sani
esse
hominis
non
sanus
iuret
orestes
:
.i.
A
mad
man
might
swere
that
it
were
no
wise
mans
part
.
The
reason
is
bycause
he
was
God
and
man
:
and
had
in
hym
both
that
single
nature
which
is
communycable
to
no
creature
,
which
is
incomprehensible
explycable
with
no
speche
.
&c.
And
also
the
nature
of
man
vnlike
to
the
other
in
all
the
propryeties
ye
haue
rehersed
:
hauing
therfore
both
natures
in
him
,
yf
by
the
one
your
senses
might
comprehende
hym
to
be
a
comprehensible
creature
,
as
man
,
it
foloweth
not
by
that
,
that
he
had
not
the
other
in
him
by
which
he
is
God
incomprehensible
:
for
the
scriptures
ar
manifest
that
he
had
both
in
him
.
As
we
haue
tofore
sufficiently
declared
.
And
where
you
saye
that
the
deuine
nature
is
communicable
to
no
creature
,
it
can
not
be
denyed
.
Neither
can
ye
fasten
the
contrary
vpon
vs
,
because
we
beleue
Christ
to
be
bothe
God
&
man
:
and
to
haue
in
him
the
natures
of
both
.
For
albeit
he
true
God
toke
on
him
true
man
,
to
th
end
he
one
myght
be
both
.
And
beynge
bothe
is
but
one
person
,
and
in
the
same
but
one
Christ
:
yet
are
not
the
two
natures
made
one
,
or
in
anye
poynt
cofounded
or
mixt
,
altered
or
changed
from
thier
first
condicion
&
state
:
them
not
communicatynge
or
participatynge
with
thother
in
anye
consideracion
.
The
word
was
made
flesh
,
sayth
s
.
Ihon
:
He
meaned
not
that
the
word
was
turned
into
flesh
,
or
that
the
worde
and
the
flesh
were
made
one
in
substance
:
but
that
the
word
was
made
flesh
,
that
is
to
say
,
the
worde
tooke
vnto
it
the
very
nature
of
man
,
wholly
&
perfectly
:
that
where
before
he
was
but
the
worde
,
and
the
sonne
of
God
only
,
nowe
he
myght
be
man
and
the
sonne
of
man
also
.
That
phrase
of
S.
Iohn
may
be
vnderstanded
y
the
lyke
vsed
of
S.
Paule
,
where
he
sayth
:
Christus
pro
nobis
factus
est
maledictus
:
Christ
was
notte
in
deede
the
same
thynge
Miledictum
:
but
because
he
tooke
vpon
him
Maledictum
for
our
sakes
,
therfore
it
is
sayde
:
Factus
est
maledictum
:
Euen
so
&
in
the
lyke
forme
it
is
saide
in
Iohn
:
Verbum
caro
factum
est
,
because
Christ
beyng
that
worde
,
vouchsafed
for
our
sakes
to
put
on
him
our
nature
,
&
so
became
man
:
he
receaued
the
shape
of
seruaunt
vpon
him
which
he
had
not
,
but
he
left
not
the
shape
of
God
therfore
which
he
had
:
he
was
the
word
,
&
the
worde
was
made
man
.
Thus
the
worde
and
man
concurryng
and
meetyng
togither
,
one
person
is
made
,
and
in
the
same
,
one
Christ
,
hauyng
in
him
.ii.
distinct
&
dyuers
natures
,
yet
but
one
person
:
whiche
natures
tho
they
be
vnited
togyther
in
him
and
meete
in
person
of
his
Godhed
,
yet
are
they
not
so
vnited
,
thei
do
not
so
meete
that
they
be
mingled
&
confounded
togyther
,
as
water
&
wyne
,
leuen
&
dough
,
th
one
beyng
altered
and
cofounded
into
&
with
thothers
substaunce
,
But
these
Natures
in
Christe
remayne
togyther
inconfusibiliter
,
sayth
S.
Austen
:
That
is
inconfusely
and
vnmixt
,
nor
altered
,
chaunged
,
or
immuted
in
anye
one
iote
of
their
first
&
proper
state
,
force
or
vertue
.
How
may
this
be
ye
wyll
say
that
the
deuine
nature
&
the
nature
of
man
coulde
be
vnited
togyther
in
one
Christ
&
to
one
person
,
&
th
one
not
communicate
or
perticipate
with
thothers
substance
.
I
can
not
teache
you
t
understande
howe
:
but
ye
may
learne
by
your selfe
howe
to
beleue
it
.
And
therfore
S.
AusTen
byddeth
you
to
aske
your selfe
,
how
your selfe
but
one
man
can
haue
in
your selfe
.ii.
dyuers
and
sundry
natures
inconfusely
existynge
:
as
the
soule
&
the
bodye
.
Therfore
the
nature
of
God
,
&
the
nature
of
man
at
vnited
&
conglutinate
,
togyther
in
one
Christ
and
to
one
persone
of
the
same
Christis
Godhead
,
after
a
mistical
,
ineffable
,
&
inexplicable
wise
,
eche
nature
notwithstandynge
that
vnion
that
conglutinacion
,
stil
remainyng
in
the
integritie
and
perfection
as
before
that
vnion
or
conglutinacion
it
was
.
Of
which
vnion
altho
Origen
confesseth
that
no
similitude
proper
&
fear
inough
can
be
brought
,
yet
he
compareth
the
same
too
yron
which
is
fyred
and
inflamed
,
saieng
:
As
the
fyre
doth
penetrate
the
yron
,
and
of
euery
syde
is
mixed
vnto
it
,
so
the
worde
sayth
,
he
receauynge
humane
nature
,
shyneth
in
the
same
throughout
and
in
euery
parte
:
And
the
humane
nature
enkendled
as
ye
may
say
,
with
the
lyght
of
the
same
,
is
vnited
vnto
the
word
:
And
as
the
yron
is
not
altered
into
the
nature
of
the
fyre
,
or
the
fyre
into
the
nature
of
yron
:
so
neither
is
the
deuine
nature
turned
into
the
humane
nature
,
nor
the
humane
nature
conuerted
into
the
deuine
nature
.
Thus
the
deuine
nature
,
notwithstandyng
this
personall
vnion
,
remaineth
styl
incommunicable
,
single
,
incomprehensible
,
and
inexplicable
:
touchynge
the
incomprehensibilitie
wherof
and
inexplicabilitie
,
I
haue
sayde
ynough
to
fore
.
The
same
deuine
nature
is
called
simplex
,
in
our
tonge
,
single
,
because
in
it
,
is
no
diuersite
,
variacion
,
or
multitude
either
of
partes
or
Accidentes
,
or
of
anye
kynde
of
formes
or
fascions
:
but
the
same
is
pure
,
sincere
,
vniforme
,
euer
lyke
&
the
same
,
of
one
sort
,
vnmixt
,
not
diuers
,
not
mutable
in
any
condicion
.
This
is
the
vnderstanding
of
the
worde
simplex
,
which
ye
vse
.
Now
after
ye
come
in
with
a
new
fyue
egges
to
aggruate
the
mater
how
that
it
followeth
not
,
that
he
is
God
,
because
he
is
called
by
the
name
of
God
,
somtyme
in
the
scripture
:
but
neither
barell
better
hrryng
.
Arri.
WHERE
IT
IS
BY
the
scriptures
euident
that
there
is
one
god
,
as
in
the
.vi.
of
Deut.
Your
God
is
one
God
:
yet
the
vocable
is
transferred
to
other
,
and
therfore
it
is
written
in
the
.lxxxi.
Psalme
:
God
stode
in
the
sinagoge
of
gods
:
which
place
,
Christ
in
the
.x.
of
Iohn
,
declareth
to
agree
to
the
Prophetes
,
Whyles
he
studieth
to
auoide
the
crime
of
blasphemye
,
for
that
he
callyng
God
father
,
had
signified
him
selfe
to
be
the
sonne
of
God
.
And
Paule
in
.i.
to
the
Corin
.
viii
.
And
though
ther
be
which
are
called
goddes
,
Whether
in
heauen
other
in
erth
(
as
there
be
gods
many
,
and
lords
many
)
yet
vnto
me
is
there
but
one
God
,
whiche
is
the
father
,
of
whom
ar
all
thynges
,
and
we
in
him
.
And
sayth
Paule
:
There
be
to
whom
their
bely
is
god
:
but
to
many
,
Idols
:
according
to
that
sayeng
:
al
the
gods
of
Gentyles
,
Idols
.
And
Paule
in
the
ii
.
to
the
Corin.
iiii
.
dothe
call
Satan
,
the
god
of
this
Worlde
.
To
men
it
is
applyed
but
syldome
:
yet
somtyme
it
is
,
and
then
wee
vnderstande
it
as
a
name
of
a
meane
power
,
&
not
of
the
euerlastyng
power
:
Exod.
xxii
.
Thou
shalt
not
detract
the
gods
:
&
Moyses
be
he
a
god
to
Pharao
.
Agayn
,
Paule
to
the
Rom.
ix
.
calleth
Christ
,
God
,
blessed
for
euer
.
and
in
the
Gospel
of
Iohn
.
Ca.
xx
.
Thomas
Didimus
doth
acknowledge
him
God
throughe
the
feelyng
of
the
wounde
:
Many
tymes
that
I
remember
,
I
do
not
fynde
that
he
is
called
by
this
name
.
Proct
NOW
the
mater
,
thynke
ye
,
is
without
peraduenture
:
for
what
warantise
haue
we
so
good
&
strong
for
the
proufe
of
Christ
Godhead
,
ye
thynke
,
as
that
he
now
and
then
is
called
in
the
scriptures
by
the
name
of
God
,
which
confuted
as
a
weake
reason
to
no
effecte
and
purpose
,
as
therby
to
auouche
him
God
,
equall
to
the
Father
,
what
haue
they
then
to
say
but
Conuictus
.
a.
um
.
Well
bragged
spr
for
sooth
:
Yet
haue
ye
mist
the
cushyn
for
all
your
hast
:
as
ye
shal
haue
therof
by
and
by
profe
to
your
reproufe
.
In
deed
if
one
and
the
same
fyne
or
ende
were
bothe
of
runnynge
and
of
dysputacyon
ye
myghte
well
clappe
handes
for
the
game
were
yours
,
by
reason
ye
haue
preuented
me
in
telling
your
tale
fyrst
:
But
Sophocles
putteth
me
out
of
dought
that
it
is
not
so
:
for
best
said
,
best
haue
,
sayth
he
,
be
it
fyrst
or
last
.
Therefore
tho
ye
haue
ended
youre
tale
,
and
myne
not
yet
begonne
,
yet
stakes
maye
be
so
parted
hereafter
that
ye
may
leese
the
whole
.
I
saye
as
ye
saye
that
there
is
one
true
God
and
one
alone
.
And
I
say
as
ye
say
not
,
that
this
one
and
true
god
is
.iii.
in
person
,
and
one
in
substaunce
:
the
first
parte
ye
graunte
&
the
place
recited
oute
of
the
Deut
,
by
you
,
prouethe
the
same
:
But
the
laste
parte
ye
laboure
to
improue
with
all
the
wit
ye
haue
.
God
is
one
I
say
,
and
so
is
he
.iii.
too
,
one
in
nature
.iii.
in
person
:
The
scriptures
teachethe
vs
the
same
.
As
in
Mathewe
Christ
him selfe
sayeth
to
his
disciples
,
Mat.
28.
god
and
teach
all
nations
baptisinge
them
in
the
name
of
the
father
the
sonne
,
and
the
holye
gost
here
.iii.
are
named
,
and
lyke
powre
and
honoure
attrybute
to
all
.iii.
Agayne
in
Iohn
,
Iohn
.
1.
Cap.
v.
there
be
.
iii.
which
gyue
testimonie
in
heuen
,
the
father
the
son
,
and
the
holy
ghost
:
here
.iii.
are
named
,
and
lyke
power
and
honour
attribute
to
all
.iii.
Agayne
in
Iohn
,
there
be
,
iii.
whiche
giue
testimony
in
heauen
:
The
father
,
the
son
the
holye
ghost
:
here
are
thre
dystincte
persons
expressed
also
,
and
that
these
.iii.
are
but
one
nature
or
essens
,
S.
Iohn
is
playne
,
sayeng
:
Hij
tres
vnum
sunt
:
That
is
,
these
thre
are
but
one
essence
or
nature
.
He
sayth
vnum
:
not
vnus
.
Wherfore
the
father
,
the
son
Chryst
,
and
the
holye
Ghost
,
thre
distincte
,
and
not
the
same
in
person
:
but
one
and
the
same
in
nature
.
One
nature
or
substaunce
of
all
.iii.
and
all
.iii.
of
one
nature
or
substaunce
:
The
father
God
:
the
son
God
:
the
holye
ghost
God
:
Yet
one
onely
God
:
and
not
.
iii.
Gods
:
but
.iii.
persons
of
one
Godheade
.
The
father
not
one
part
,
but
one
person
:
the
son
not
one
part
,
but
one
person
,
the
holye
gost
not
one
parte
,
but
one
person
of
deuine
nature
.
One
only
godheade
is
the
same
the
father
hathe
holye
and
presentlye
:
the
same
the
sonne
hath
holye
and
presentlye
:
the
same
the
holye
ghost
hath
holy
and
presently
,
So
thre
be
god
:
yet
one
and
the
selfe
same
godhead
:
thre
are
omnipotent
,
yet
one
and
the
selfe
same
omnipotensye
:
thre
are
wyse
,
yet
one
and
the
selfe
same
sapyence
.
Thre
are
mercyful
,
yet
one
and
the
selfe
same
mercye
.
&c.
This
is
the
catholyke
fayth
tho
it
be
not
youres
.
Nowe
spr
,
this
God
beynge
one
in
nature
,
and
thre
in
person
,
is
the
true
God
.
And
accordynge
to
his
omnipotensye
,
he
is
God
of
all
,
be
they
good
or
badde
:
but
accordinge
to
the
proprieties
of
the
scriptures
,
he
is
called
God
onlye
of
suche
as
worshippe
him
,
loue
and
drede
hym
,
preferre
him
before
al
other
thinges
In
whiche
sence
he
is
called
God
of
Abraham
,
God
of
Isaac
:
God
of
Iacob
:
and
so
Dauid
cryeth
,
Deus
meus
,
my
God
.
Shamfullye
do
they
crye
Deus
meus
,
whose
God
is
theyr
bellye
,
whose
God
is
mammon
,
whose
god
is
sensualytie
,
or
riotousnes
,
shamefully
do
they
call
hym
father
,
which
are
of
the
father
the
deuyll
,
who
fathereth
thereth
all
such
as
despyse
theyr●
neiboure
:
shamefully
do
they
call
hym
lorde
,
which
obey
not
his
preceptes
:
But
most
shamfullye
dare
they
call
him
theyr
God
which
do
sequestrate
them selues
from
Chryst
,
his
naturall
son
,
his
equall
in
all
omnypotensye
,
all
eternitie
,
all
myght
,
all
vertue
:
For
he
is
not
the
God
of
heretykes
.
And
who
more
heretykes
then
you
,
whiche
affyrme
such
blasphemy
agaynst
Iesus
Chryst
.
This
is
a
serteine
rule
,
in
Iohn
.
Iohn
.
v.
Qui
non
honorat
filium
,
non
honorat
patrem
:
.i.
He
whiche
honoreth
not
the
son
,
honoreth
not
the
father
:
But
rather
fleeth
from
God
the
father
,
runneth
headling
into
al
contempt
and
blasphemye
:
Ye
must
therefore
seeke
an
other
God
,
for
this
is
none
of
yours
ne
wyll
be
as
longe
as
ye
continews
in
this
foule
heresye
.
Howe
be
it
he
can
not
be
Godles
,
that
hath
so
many
Gods
in
store
:
Ye
may
haue
your
choyse
of
a
fayre
company
,
which
ye
haue
repeted
by
name
:
As
the
bely
,
ydolles
,
spreetes
,
Satan
,
proper
gods
all
:
as
ye
haue
clerkely
declared
?
Ye
may
appoynte
vnto
youre selfe
one
of
them
seuerall
whiche
ye
list
:
if
ye
be
not
alredy
receiued
withal
.
This
hyeghe
and
most
excelente
nature
of
God
,
tho
it
be
not
agreable
or
communicable
to
any
thyng
without
this
holy
Triade
:
yet
is
the
terme
or
name
God
often
tymes
applyed
and
trasferred
to
other
:
As
ye
haue
inferred
:
and
I
denye
it
not
.
But
what
?
other
aswell
men
,
as
domme
and
dead
materse
are
called
vnder
metaphor
or
tralacion
gods
,
therfore
is
not
Iesus
Chryst
God
,
but
after
the
lyke
maner
as
they
are
Gods
?
yea
syr
to
this
end
you
haue
taken
paynes
to
gather
these
places
togoether
.
To
aunswere
you
and
your
argument
,
I
say
with
the
Prophete
Dauid
.
Non
est
similis
tui
domine
.
&c.
That
is
:
none
lyke
to
the
Lorde
emongest
them
al.
And
therfore
the
scryptures
as
often
they
applye
the
vocable
God
to
any
other
,
do
euermore
adde
some
manifest
token
whereby
we
may
dyscerne
and
perceaue
the
dyfference
:
betwyx
the
true
God
,
and
them
to
whome
the
name
attrybute
fyguratiuelye
.
As
in
the
place
by
you
alleaged
where
it
is
sayde
,
Stetit
deus
in
singagoga
deorum
:
.i.
Ps.
lxxxi
.
God
stode
in
the
synagoge
of
gods
:
here
the
name
is
applyed
to
other
:
But
it
folowethe
in
the
texte
,
tho
it
do
not
in
your
allegacion
.
Et
in
medio
eorum
deos
diuidicat
:
That
is
,
and
in
the
middes
of
them
he
iudgeth
the
gods
,
a
playne
reason
that
they
were
not
true
gods
:
but
gods
onely
in
name
,
and
not
in
power
and
vertue
,
because
they
are
iudged
:
for
none
can
iudge
the
true
God
.
Euen
so
Idolles
are
called
gods
in
Paul
.
But
it
foloweth
gentium
:
of
gentyles
:
Lykewyse
Satan
is
termed
god
:
But
it
foloweth
huius
seculi
.
Agayne
it
is
sayde
to
Moyses
Ecce
feci
te
deum
pharani
:
beholde
I
haue
made
the
a
god
to
Pharao
:
by
whome
,
Gods
purpose
was
to
declare
and
open
his
deuine
power
,
and
therefore
the
wyse
men
called
magi
confessed
that
the
finger
of
Godde
was
in
the
myracles
of
Moyses
.
But
the
one
worde
made
,
maketh
playne
declaracyon
that
he
was
not
a
true
God
,
for
it
agreeth
not
to
God
to
saye
that
he
is
made
:
Neither
doth
the
scripture
say
absolutelye
I
haue
made
the
a
God
:
but
it
foloweth
,
to
Pharao
.
Further
to
th
ende
we
myght
easely
vnderstand
the
difference
betwene
the
true
God
and
other
counterfeyte
Gods
,
the
scriptures
call
hym
God
of
vertues
the
Lorde
of
hostes
,
Lorde
omnipotent
,
maker
of
heauen
and
yerthe
,
God
of
Hebrues
,
God
of
Abraham
,
Isaac
,
and
Iacob
:
the
God
of
our
fore
fathers
:
againe
God
of
peace
,
God
of
comforte
,
God
of
reuenge
.
Nowe
good
syr
,
vewe
and
examine
with
your selfe
wel
this
that
I
haue
sayde
touching
the
discrepaunce
betwyxte
the
true
God
and
youre
other
foren
and
straunge
gods
:
and
then
tel
me
who
is
a
foole
.
Then
tel
me
whether
ye
canne
yet
dygest
it
in
your
stomacke
that
Iesus
Chryst
is
true
God
or
no
:
which
is
so
ofte
called
in
the
Scriptures
euerlastynge
,
omnipotent
,
creatour
of
al
thinges
.
founten
of
all
goodnes
,
authour
of
peace
,
Lorde
of
euerlasting
lyfe
.
&c.
Whiche
are
the
propryetyes
of
the
deuine
nature
onelye
:
What
and
yf
he
were
not
named
by
this
terme
,
God
,
at
all
throughe
out
the
seryntures
,
shulde
we
therfore
dought
of
hi●
Godhead
,
of
whome
the
serynture
doth
so
absolutelye
pronounce
,
that
he
was
in
the
begynnyng
euerlastyng
with
the
father
,
that
al
thinges
was
made
by
him
:
that
he
rest●red
the
deade
to
lyfe
,
he
sanctifyeth
,
he
searcheth
the
thoughtes
of
mans
herte
,
he
gyue
the
lyfe
euerlastyng
and
so
forth
which
are
onely
fyt
and
proper
for
that
God
whiche
is
the
true
God
and
Lorde
of
all
?
Dothe
not
he
hym selfe
say
.
Pater
meus
v●
que
modo
oratur
,
&
ego
operor
,
que
ille
facit
,
et
filius
similiter
facit
:
that
is
to
wit
,
my
father
worketh
hetherto
,
and
I
worke
:
whatsouer
he
doth
that
doth
the
son
also
:
Againe
,
Iohn
.
v.
Sicut
pater
exuscitat
mortuos
et
vnieat
,
sic
et
filius
quos
vult
vnicat
:
that
is
.
As
the
father
doth
rayse
vp
the
dead
and
quickeneth
them
:
euen
so
the
quickeneth
and
relyueth
whome
he
lyste
.
What
startinge
hole
haue
ye
in
so
manyfest
sentences
,
wherein
it
is
so
playnly
declared
that
Chryst
together
with
his
father
doth
creat
,
doth
susteyne
the
creatures
:
defende
and
saue
the
churche
:
restore
lyfe
to
the
dead
.
Whiche
out
of
all
dought
are
onely
fytte
,
proper
,
and
conuenient
for
the
deuine
and
omnypotente
nature
.
Adde
hereunto
:
Iohn
.
i.
Ego
vitam
eternam
do
eis
.
&c.
I
gyue
lyfe
euerlastynge
to
them
.
Ioh.
xiiii
.
Quicquid
petieritis
in
nomine
meo
hoc
faciam
:
What
so
euer
ye
shall
require
in
my
name
,
that
same
wyll
I
do
.
Iohn
.
xv
.
Sine
me
nihil
potestis
facere
:
Without
me
ye
can
do
nothynge
.
Mat.
18.
Vbicunque
sunt
duo
aut
tres
congregati
in
nomine
meo
ibi
sum
in
medio
eorum
:
Where
so
euer
two
or
iii.
are
gathered
together
in
my
name
,
there
am
I
in
the
myddes
of
them
.
Iohn
.
xx
.
Dat
spiritum
sanctum
:
He
gi●ueth
the
holye
GhosTe
:
Iohn
.
xx
.
Priusquam
Abraham
natus
est
,
Ioh.
viii
.
ego
sum
:
Before
Abraham
was
borne
,
I
am
.
To
gyue
lyfe
euerlastynge●
to
do
what
so
euer
we
require
in
his
name
:
to
be
euery
where
.
To
gyue
the
holy
ghost
:
to
be
euerlastynge
is
it
not
for
God
alone
impossible
,
and
beyonde
the
power
of
all
creatures
.
Were
it
not
to
cleere
,
ye
wolde
petchaunce
deny
it
.
For
asmuche
therfore
the
scryptures
euery
where
do
this
witnes
of
Chryst
,
ascribinge●●
hym
suche
doynges
as
are
not
for
any
creature
to
do
,
but
only
for
God
th
onlye
creatoure
and
ruler
of
●●
thinges
:
were
it
not
proufe
suffycient
that
he
is
true
God
,
al
if
he
were
not
termed
by
this
name
God
at
al●
Yes
doughtles
for
the
name
is
to
no
purpose
,
the
deuyne
power
and
vertue
shining
and
appering
in
his
doinges
,
declare
him
God
:
and
not
the
name
.
Your
argument
therfore
ye
syr
,
is
to
yonge
,
and
a
great
dele
to
weake
as
therwith
to
proue
that
Chryst
is
not
a
true
God
,
because
the
Prophetes
and
other
more
vyle
creatures
are
called
goddes
,
in
the
scriptures
:
the
name
is
to
no
effecte
where
the
power
is
not
:
thei
I
graunt
were
in
name
gods
,
but
not
in
power
,
Iesus
Chryst
,
was
not
onely
in
name
,
but
in
all
power
true
God
,
equall
to
his
father
:
as
is
declared
.
And
as
the
name
makethe
not
that
God
whereunto
it
is
applyed
.
So
is
it
veray
madnes
to
contende
and
affyrme
,
therefore
Iesus
Chryst
not
to
be
God
,
bycause
the
Prophetes
with
other
creatures
be
termed
god
in
the
scriptures
,
and
yet
not
gods
therby
:
As
ye
seeme
to
do
.
Ye
shuld
haue
compared
their
doynges
and
qualities
together
with
Chrystes
,
and
so
declare
youre
rable
of
gods
to
be
as
muche
gods
,
as
Chryst
is
,
aswell
in
power
as
in
name
.
But
ye
were
well
assured
that
in
so
doynge
ye
shulde
haue
marde
all
the
mater
you
go
about
:
and
therfore
ye
pleied
a
wise
pagent
,
not
one
word
so
much
to
speak
therof
to
dye
for
.
The
prophetes
I
graunt
were
termed
gods
and
they
dyd
many
myracles
:
But
none
so
manye
,
none
with
the
lyke
vertue
,
none
with
the
like
authorite
,
as
Chryst
dyd
.
For
Chryst
neuer
prayed
,
neuer
called
vpon
the
helpe
of
the
father
,
at
any
tyme
when
he
wolde
do
any
myracles
.
Who
had
so
al
his
power
of
his
father
,
that
he
had
the
same
equal
with
the
father
.
Demona
dii
gentium
:
sayth
Saynt
Paul
.
But
marke
what
oddes
is
be
twyxte
them
and
Chryst
:
Chryst
beray
God
,
became
man
,
dyed
for
man
with
his
deathe
reconsyled
man
to
God
his
father
.
What
haue
your
gods
done
syr
,
or
what
do
they
that
you
make
your
comparison
betwene
them
and
Christ
,
for
soth
thei
delude
the
sely
pore
soules
:
that
they
myght
be
companyons
of
darkenes
with
them
.
But
Chryst
brought
lyghte
into
the
worlde
,
made
open
the
veritie
whereby
he
healed
all
.
They
entysed
and
allured
them
to
all
abhominacion
and
wickednes
:
But
Christ
toke
away
the
synnes
of
the
worlde
.
They
tumble
downe
into
the
pyt
of
hell
theyr
worshyppers
:
But
Chryst
auaunceth
his
into
heauen
.
Satan
also
is
called
god
:
but
Chryste
and
he
,
gods
far
vnlyke
.
Thone
author
of
all
goodnes
,
thother
author
of
al
wyckednesse
:
th
one
peace
maker
,
thother
soweth
dyssension
and
stryfe
,
wheresoeuer
he
is
receyued
.
Thone
treated
al
thinges
good
,
in
the
right
vse
:
thother
laboureth
to
make
all
thinges
yll
by
abuse
.
Th
one
sau●th
thother
leeseth
.
Th
one
calleth
to
euerlastynge
lyfe
,
thother
to
euerlastynge
fyre
.
The
bely
is
called
God
likewise
,
yea
,
&
so
is
Couetousnes
or
auacies
a
great
god
now
a
dayes
,
to
whome
much
blasphemy
&
idolatry
is
committed
euerywhere
.
If
Paule
douted
not
to
call
auarice
idolatrye
:
If
Christ
in
the
Gospell
doth
set
manimon
agaynst
God
as
an
other
god
,
I
maye
boldlye
auouche
them
to
be
blasphemers
and
idolaters
whiche
serue
the
same
,
which
do
more
est●me
their
money
,
then
the
true
God
.
As
this
auarice
of
money
is
the
cause
of
muche
mischief
,
so
it
engendreth
one
wonderful
yl
thyng
betwent
the
Princes
of
th
erth
and
their
people
,
I
meane
flatery
&
adulacion
,
whe●
by
the
subiect
perswadeth
the
〈◊〉
oftenymes
that
he
is
Gods
felow
,
attributeth
deuine
honor
vnto
him
:
driueth
in
to
his
head
that
all
thyng
is
well
&
godly
what
so
euer
he
shall
attempte
,
all
if
it
be
directly
against
God
,
and
all
to
creepe
in
to
fauour
,
to
aspiere
to
promocion
and
wealth
.
And
the
Kyng
or
Prince
of
thother
parte
is
not
offended
therwithall
:
but
taketh
vppon
hym
what
suche
kynde
of
men
ascribe
vnto
him
.
So
that
it
chaunceth
somtymes
that
the
people
in
stede
of
a
good
Christian
Kyng
,
haue
a
very
tyraunt
,
a
spoyler
&
oppressor
of
the
Comen
weale
,
mainteyners
of
all
iniquitie
&
vyce
,
reynyng
ouer
them
.
And
the
Kyng
agayne
,
in
stede
of
honest
subiectes
,
and
graue
councelours
hath
flatterers
,
pyckthankes
,
and
holders
vp
yea
and
nay
.
Finally
what
so
euer
ye
preferre
before
God
and
his
holy
preceptes
,
that
same
ye
make
a
god
.
But
if
it
had
lyked
you
to
haue
compared
theire
deedes
as
well
as
the
name
,
and
the
cause
whoe
they
are
called
gods
,
with
Christis
doingis
&
the
cause
why
he
is
god
:
ye
mought
haue
benne
soner
a
shamed
of
your
leude
comparison
:
And
sayde
with
Dauid
:
Non
est
similis
tui
Domine
,
&
non
est
secundum
opera
tua
:
That
is
:
None
lyke
vnto
the
O
Lorde
:
and
none
accordyng
to
thy
workes
.
Seekest
thou
honor
and
renoume
,
he
giueth
the
euerlasting
glory
.
Desyrest
thou
souereigntie
,
he
admitteth
the
into
his
kyngdome
,
wherof
shall
be
no
ende
.
Requirest
thou
richesse
,
in
him
thou
maist
possesse
all
thynges
,
who
only
is
Lorde
of
all
.
Seekest
thou
oracles
or
the
certeintie
of
thynges
:
Thou
hast
the
scripture
of
most
certen
truthe
,
in
which
he
true
God
speaketh
vnto
the
oute
of
his
priuie
closet
as
ofte
as
thou
lyst
.
Wylt
thou
haue
pleasure
,
he
only
gyueth
perfect
ioye
whiche
no
man
can
take
away
.
Delyrest
thou
ease
,
he
cryeth
mercifully
:
Omnes
qui
laborati
&
onorati
estis
,
venite
ad
me
,
&
ego
reficiam
vos
:
That
is
to
say
:
All
ye
that
laboure
and
are
laden
,
come
ye
to
me
,
&
I
wyl
refresh
you
.
If
to
your
gods
,
this
may
be
worthely
applyed
then
,
out
of
doute
your
comparison
was
right
:
and
ye
may
iustly
affirme
them
true
gods
:
as
Iesus
Christe
is
,
to
whome
the
Scripture
dothe
ascribe
this
,
with
much
more
,
mightely
prouyng
him
to
be
God
,
not
in
name
only
,
but
in
power
,
and
vertue
deuine
,
To
conclude
,
I
say
therfore
with
s
.
Paule
,
that
though
there
be
whiche
are
called
goddes
,
whether
in
heauen
or
in
erthe
(
as
there
be
many
goddes
,
and
lordes
many
)
yet
vnto
me
there
is
but
one
God
which
is
the
Father
,
of
whom
ar
all
thyngꝭ
,
&
we
in
him
,
&
one
Lorde
Iesus
Christ
,
by
whome
are
all
thynges
,
and
we
by
hym
.
This
sentence
of
s
.
Paule
,
your selfe
brought
in
,
but
curtailed
,
as
ye
vse
all
the
rest
:
for
ye
lefte
oute
the
laste
parte
therof
:
and
good
cause
why
,
for
it
made
all
agaynst
your
wicked
purpose
:
Therfore
in
any
case
see
ye
alleage
not
one
worde
as
nyghe
as
ye
can
,
that
may
make
agaynst
your
but
wring
and
wrest
,
tosse
&
tugge
,
mangle
and
heaw
euery
part
therof
vntyll
ye
frame
it
to
your
mynde
:
if
ye
can
not
,
leaue
it
cleane
out
a
gods
name
,
&
take
that
which
wyl
serue
.
And
to
theude
the
Christian
Reader
may
vnderstande
that
ye
are
youre
craftis
maister
in
this
point
:
ye
haue
craftely
practysed
the
same
in
all
the
places
almost
,
which
ye
haue
hither
vnto
,
&
hereafter
wyl
alleage
for
the
maintenaunce
of
your
blasphemous
error
.
And
where
as
the
former
sentence
out
of
Paule
,
ye
curtayled
:
now
ye
alleage
another
place
of
S.
Paule
,
but
the
myddes
&
the
bodye
of
the
same
cleane
left
out
,
onlye
ye
bryng
in
the
head
and
the
tayle
,
the
rest
discharged
whiche
is
the
effecte
and
chiefest
parte
of
all
:
it
is
out
,
the
.ix.
to
the
Rom.
:
and
this
is
your
alligacion
:
S.
Paule
calleth
Christ
God
blessed
for
euer
.
But
betwene
God
,
and
blessed
for
euer
,
S.
Paul
hath
these
wordes
:
ouer
al
thinges
:
and
this
is
his
saiyng
:
Christ
which
is
God
ouer
all
thynges
,
blessed
for
euer
Amen
.
Blessed
s
.
Paule
wolde
putte
vs
out
of
doubte
,
that
Iesus
Christ
was
God
,
not
in
name
only
,
as
other
are
,
but
in
deede
:
not
in
opinion
,
but
in
nature
,
&
power
true
God
:
and
therefore
he
added
:
ouer
all
thynges
:
for
to
be
God
ouer
all
thynges
,
is
only
agreable
to
the
omnipotent
nature
.
But
S.
Paule
his
mynde
&
yours
is
not
lyke
:
And
therfore
no
meruell
if
ye
agree
not
in
woordes
.
He
mynded
to
declare
him
to
be
true
God
:
and
therfore
he
sayeth
:
Christ
God
ouer
al
things
:
but
you
wolde
perswade
that
he
is
God
,
only
in
name
,
as
other
manye
are
:
and
therfore
ye
say
:
Christ
,
god
blessed
for
euer
:
leauyng
out
:
ouer
all
thinges
:
which
wordes
strongly
&
only
proue
in
that
place
,
the
true
Godhead
in
Christ
:
For
to
be
called
God
:
or
to
be
blessed
for
euer
,
is
no
proufe
that
he
is
true
GOD
:
The
Prophetes
,
with
other
,
were
called
goddes
:
Dyuers
were
blessed
foreuer
:
yet
none
of
bothe
true
goddes
therby
.
But
to
be
called
God
,
and
God
ouer
all
thynges
,
yea
,
by
the
mouth
of
S.
Paule
,
what
double
can
there
remayne
in
any
Christian
mans
herat
,
but
that
Iesus
Christ
is
true
God
.
And
the
place
of
S.
Iohn
,
Iohn
xx
.
which
ye
also
reci●e
,
doth
confirme
Pauls
menayng
,
and
confounde
your
wicked
opinion
,
very
plainly
:
Yet
can
ye
,
lyke
pourselfe
,
bryng
it
in
craftely
for
contirmaciō
and
probacion
of
your
iniquitie
:
it
is
not
to
be
denyed
that
Christ
studyed
to
auoyde
the
crime
of
blasphemy
:
But
what
.
dyd
he
therfore
graunte
that
he
had
committed
blasphemye
,
in
callynge
God
:
Fathe
?
Or
dyd
he
deny
that
he
was
the
naturall
Sonne
of
God
the
father
?
No
forsothe
,
all
if
you
wolde
with
your
blynde
and
deceatfull
allegacion
of
the
place
,
make
the
simple
to
beleue
it
.
The
Iues
abiected
blasphemye
vnto
him
,
because
he
beyng
a
mere
man
to
their
sight
made
him selfe
God
,
namynge
God
father
so
often
:
and
were
redye
to
inuade
him
with
stones
as
a
blasphemour
.
He
auoyded
the
blasphemye
,
not
in
denyenge
that
whiche
he
to
fore
had
affyrmed
.
But
for
tha●pesinge
and
taminge
the
Iues
rage
and
fury
,
in
giuing
them
a
softe
and
gentle
answere
.
And
in
the
same
his
aunswere
more
myghtely
declaring
his
Godhead
natwithstandinge
,
then
he
dyd
in
the
wordes
before
.
Therefore
when
they
leyde
blasphemye
to
his
ch●rge
,
for
callynge
God
father
,
he
aunswered
vnto
them
that
it
was
no
blasphemy
:
for
if
(
sayde
Chryst
)
in
the
olde
lawe
such
were
called
gods
with
out
blasphemye
,
to
whome
the
worde
of
God
was
spoken
.
Howe
iustlye
then
maye
I
call
my selfe
●●
Sonne
of
God
,
which
am
the
wo●
itselfe
,
which
am
sanctrfied
of
God
the
father
,
and
am
sente
from
God
the
father
inito
the
worlde
.
But
●●●tent
your selfe
,
weyghe
and
con●●●
with
your selfe
well
,
my
workes
and
doinges
,
that
and
if
ye
percaue
●●●
that
I
do
thynges
aboue
the
myght
of
man
,
and
which
are
only
for
god
to
do
,
then
beleue
not
that
I
am
the
Sonne
of
God
:
but
it
I
doo
,
then
at
leastwise
credit
my
workes
,
if
ye
wyll
not
credit
me
,
and
beleue
assuredly
that
the
father
is
in
me
,
and
I
in
him
.
Thus
Christ
tempered
his
answere
,
auoidyng
the
blasphemye
,
and
appeasyng
his
aduersaryes
furious
madnesse
,
and
yet
not
denieng
that
he
was
the
true
Sonne
of
god
,
and
true
god
:
but
rather
with
much
modesty
,
vindicatyng
and
challengyng
the
same
vnto
him
,
whiche
to
dissemble
he
thought
not
conuenient
,
because
in
deede
he
wolde
not
be
vnknowen
vnto
vs
,
what
he
was
.
Nowe
if
ye
aske
me
wherfore
he
answered
not
simplely
and
directly
without
all
other
circumstaunce
,
that
he
was
god
in
deede
:
it
was
because
the
Iues
were
in
great
fury
&
rage
,
and
sought
occasion
to
sley
him
:
And
the
tyme
not
yet
come
,
when
he
purposed
to
suffer
the
extremitie
,
for
the
safegarde
of
mankynde
.
Therfore
he
dyd
not
only
stay
and
let
them
,
by
his
deuine
power
,
from
hurlyng
any
one
stone
at
him
(
although
they
had
taken
vp
some
in
their
handes
for
the
same
purpose
)
but
also
to
the
ende
,
their
hoat
fearsenesse
and
crueltie
aswaged
and
mittigated
,
they
shuld
in
their
quietnesse
vnderstand
that
which
they
coulde
not
abyde
in
their
rage
:
it
seemed
best
to
his
high
prudence
rather
by
suche
gentle
and
moderate
drift
of
wordes
to
insynuate
the
same
vnto
them
,
then
shortly
to
answere
them
:
yea
,
it
is
true
,
I
am
God
:
Whiche
shulde
haue
encreased
their
furye
,
and
lesse
persw●ded
them
.
Nowe
,
good
syr
,
forasmuche
it
is
thus
manifest
&
playne
in
that
place
of
.
S.
Iohn
,
necessarelye
prouynge
Christ
deuinitie
:
and
in
the
selfe
same
Chapt.
also
dyuers
other
sentences
inuincible
,
and
ineuitable
tendynge
to
the
same
effect
,
are
to
be
seene
and
reade
:
as
that
,
Iohn
.
x.
Sicut
nouit
me
pater
,
ita
ego
noui
patrem
:
As
the
Father
knoweth
me
,
euen
so
knowe
I
the
Father
.
Potestatem
habeo
pouendi
animam
.
&c.
I
haue
power
to
putte
my
soule
from
me
:
&
I
haue
power
to
take
it
agayne
.
Vitam
aeternam
do
eis
:
I
gyue
lyfe
euerlastynge
to
them
.
Pater
&
ego
vnum
sumus
:
The
father
and
I
be
one
.
Which
places
can
not
be
auoyded
,
forasmuche
I
say
,
aswell
that
selfe
place
whiche
ye
inferre
for
your
purpose
is
so
vehement
agaynst
you
:
and
so
many
other
of
the
like
importaunce
,
within
the
same
Chapter
so
nyghe
couched
togyther
,
and
so
plainly
set
forth
in
your
waye
,
that
ye
coulde
not
,
but
stomble
on
some
of
them
,
or
ye
came
to
your
standyng
where
ye
wrought
your
pleasure
:
Mercyfull
Lorde
,
howe
great
and
odious
is
your
iniquitie
,
that
haue
not
chosen
to
cleue
and
leane
to
so
maifest
a
truthe
,
in
so
many
places
expressed
,
rather
than
thus
blasphemously
and
wylfullye
not
only
refuse
and
sporne
agaynste
it
,
but
also
wretchedly
&
most
shamfully
wrest
and
wryng
the
pure
scriptures
for
maynteynyng
and
vpholding
your
lewde
and
abhomynable
heresye
.
But
ye
wyl
say
perchaunce
ye
sawe
them
not
,
and
I
beleue
it
:
For
(
as
the
Prophet
sayeth
,
)
many
haue
eyes
and
see
not
:
many
haue
eares
and
heare
not
.
Sapi.
ii
.
&c.
Excaecauit
enim
maliclaeos
:
For
iniquitie
hath
blynded
them
,
vt
non
videat
oculis
,
nec
corde
intelligant
:
That
they
see
not
with
eyes
(
sayeth
Esay
)
,
nor
vnderstande
with
hearte
.
I
haue
readen
of
Polemon
the
Sophist
:
that
what
tyme
his
fyngers
and
toes
waxt
corny
or
harde
,
he
warned
the
Phisicions
to
digge
,
incide
or
cutte
Polemons
quaryes
of
stones
,
saying
:
Commedendum
est
,
manus
non
habeo
:
ambulandum
est
pedes
non
habeo
:
dolendum
est
,
manus
habeo
&
pedes
:
That
is
to
wyt
:
I
neede
to
eat
,
&
I
haue
no
handes
:
I
neede
to
walke
,
&
I
haue
no
feete
:
I
must
suffre
ache
and
payne
,
and
I
haue
bothe
handes
and
feete
therto
.
Wherin
are
ye
like
to
this
Polemon
?
Verely
in
that
,
that
ye
haue
nor
hand
nor
foote
in
some
kynde
of
busynes
:
and
in
some
thyng
agayne
,
ye
haue
bothe
hande
and
foote
,
with
al
other
your
ioyntꝭ
nimble
&
redy
ynough
:
but
the
condicion
farre
vnlyke
betwene
you
:
because
he
fayne
wolde
and
coulde
not
,
and
you
well
canne
,
but
wyll
not
.
It
was
all
agaynste
his
wyll
,
&
to
his
great
griefe
that
he
had
not
his
handes
and
feete
,
as
well
to
feede
and
walke
withall
,
as
he
had
them
readye
to
hys
restlesse
payne
.
But
contrary
wyse
it
standeth
all
with
your
wyll
,
and
it
is
to
your
full
contentacion
and
pleasure
that
when
you
shulde
see
the
truthe
,
youre
eyes
be
blemysshed
:
when
ye
shulde
heare
the
truthe
,
your
eares
be
stopte
:
when
ye
shulde
speake
the
truthe
,
your
toungue
be
blystered
:
when
ye
shuld
write
the
truthe
,
eche
of
your
fingers
against
other
iustle
,
as
hansomly
as
a
bere
picketh
muscles
:
and
when
ye
shulde
walke
in
the
truthe
,
your
feete
be
then
quarry
&
stonye
,
that
ye
can
not
:
But
contrary
,
to
blemysh
the
truthe
,
ye
haue
youre
eares
open
to
heare
:
to
blaspheme
the
truthe
ye
haue
your
tong
sounde
,
&
quicke
to
speake
:
to
contend
agaynste
the
truthe
,
ye
haue
youre
fingers
nimble
,
speedy
letter
,
&
shyft
penne
to
write
,
To
walke
in
wickednesse
in
spite
of
the
truthe
,
ye
haue
youre
feete
swyfte
to
trudge
a
pace
,
whyther
the
pathe
of
iniquitie
can
leade
you
:
it
foloweth
in
your
epist.
Arri.
WHERE
as
he
is
notable
by
other
dyuers
names
,
Whiche
for
the
most
part
al
if
they
haue
great
commendacion
in
man
:
they
ar
not
admitted
to
the
deuine
nature
:
as
humilitie
,
obedience
,
gentlenes
,
paciency
,
muche
lesse
these
:
Sheepe
,
Lyon
,
Worme
,
Hoste
.
Synne
,
cursyng
,
and
other
lyke
,
Proct
ARISTOTILES
Stagerites
oftentymes
vpbrayded
the
Athenians
for
because
,
whereas
they
had
inuented
Corne
,
and
Lawes
as
it
.
thinges
veray
necessary
to
be
had
in
a
Comen
weale
,
they
onlye
dyd
vse
th
one
and
not
thother
:
dyd
enioy
the
corne
,
and
reiected
the
lawes
.
How
muche
more
iustlye
maye
I
accuse
you
,
good
syr
,
which
promysed
so
largelye
in
the
firste
entrie
of
your
matter
,
that
you
wolde
folow
,
in
decidynge
and
determinynge
the
same
,
not
the
wordis
of
the
scriptures
only
but
the
right
vnderstanding
of
the
same
also
:
And
yet
hytherunto
haue
vsed
th
one
&
not
thother
:
haue
recited
the
wordes
,
and
lefte
the
syncere
and
true
meanyng
of
the
same
.
The
Athenyens
deuysed
not
corne
alone
,
but
also
lawes
as
bothe
fytte
for
them
:
but
of
bothe
th
one
they
reteyned
in
vre
onely
,
as
thereby
to
feede
and
pamper
vp
their
carcases
Thother
whereby
they
knewe
theyr
dyssolute
lyfe
,
and
beastely
maners
shulde
be
noted
and
corrected
,
they
let
slipe
and
wolde
not
exercise
.
You
lykewyse
all
yf
ye
were
appoynted
vpon
both
and
promysed
to
vse
not
the
wordes
of
the
scripture
only
,
but
also
the
catholyke
sence
of
the
same
:
Yet
styll
contrary
to
your
fyrste
appoyntment
and
promyse
,
ye
only
vse
th
one
,
yea
&
forcyng
the
same
to
put
on
more
straunge
formes
&
fygures
then
euer
Proteous
hadde
,
and
al
to
maynteine
and
defende
youre
follye
so
dyuers
and
varyable
.
But
the
syncere
meanynge
of
the
wordes
in
scripture
ye
haue
not
hetherunto
vsed
but
obstynatlye
refused
.
In
this
pointe
I
can
not
alowe
you
:
and
Aristoteles
doth
condemne
you
.
If
it
be
incident
vnto
youre
nature
that
when
your
promyse
consisteth
of
.ii.
partes
,
th
one
shuld
be
false
,
thother
true
,
then
belike
it
is
naturall
vnto
you
.
And
forasmuche
that
whiche
is
naturall
,
can
not
easely
be
routed
out
of
man
:
it
is
to
be
feared
leaste
ye
wyll
dye
an
heretycke
.
Ye
haue
brought
in
scryptures
and
euer
more
doo
brynge
by
clusters
and
heapes
to
make
good
your
concept
:
but
the
true
vnderstandynge
of
the
scriptures
ye
seldome
mell
with
al.
Thone
ye
lyke
well
:
and
therfore
ye
tye
it
at
your
gyrdel
before
you
,
to
th
ende
ye
wyll
alway
folowe
it
:
but
thother
ye
haue
thruste
in
the
wallette
with
your
owne
deedes
,
hanging
behind
at
your
back
to
th
end
you
wold
not
be
combred
with
the
sight
of
any
of
both
:
at
any
tyme
.
God
wolde
haue
bothe
conioyned
together
:
but
ye
&
your
felowes
haue
made
a
playne
deuorse
:
to
th
end
ye
might
without
checke
of
th
one
,
committe
aduoutery
with
the
other
.
And
as
I
do
nowe
tell
you
of
it
,
so
haue
I
done
afore
:
and
after
wyll
,
as
ofte
as
I
perceyue
you
so
to
abuse
the
scriptures
.
And
if
ye
be
ashamed
to
here
of
it
after
this
sort
,
be
also
ashamed
hereafter
eftsones
to
do
it
.
And
for
my
parte
when
ye
shal
be
a
fearde
to
mynister
the
occasion
,
then
shall
I
feare
to
leye
it
to
your
charge
.
To
approche
to
our
purpose
.
Ye
saye
that
in
the
Scriptures
Chryst
is
termed
by
these
names
,
as
humble
,
meeke
,
obedient
.
&c
And
agayne
,
worme
,
lyon
,
syn
with
other
the
lyke
.
Whiche
names
ye
saye
,
may
not
be
admytted
to
the
deuyne
nature
:
therfore
ye
conclude
that
Chryste
beyng
called
by
these
names
can
not
haue
in
him
the
deuyne
nature
,
And
how
well
it
foloweth
,
who
so
blynde
that
seethe
not
I
haue
by
the
scriptures
declared
at
large
,
the
Chryst
was
not
God
alone
nor
man
alone
:
but
bothe
,
God
and
man
.
And
had
in
him self
not
onelye
the
nature
of
man
as
ye
wolde
haue
it
,
but
the
veray
nature
of
god
also
as
ye
wolde
not
he
hadde
with
your
good
wyl
,
And
as
he
was
true
man
so
was
he
humble
,
obedyent
,
meeke
,
&
pacient
:
Which
names
haue
great
commendacion
in
man
ye
saye
,
and
so
let
them
haue
in
hym
.
To
the
deuyne
nature
ye
wyll
not
haue
them
applied
,
well
,
I
wyll
not
much
contende
against
you
therin
.
I
graunte
againe
that
he
is
called
by
these
names
in
the
scripture
as
sheepe
,
ly
on
synne
:
&c.
But
to
affirme
that
he
is
not
true
god
therfore
,
because
he
is
termyd
by
suche
names
,
it
were
to
groselye
and
more
then
folye
.
As
well
ye
may
conclude
,
that
he
was
not
man
.
For
a
sheepe
,
is
not
man
:
nor
the
lyon
,
man
:
nor
the
worme
,
man
:
But
Chryst
in
called
sheepe
,
lyon
,
and
worme
:
ergo
he
is
not
man
:
As
iuste
as
germans
lyps
.
By
the
same
reason
I
mought
proue
that
the
father
is
not
God
:
because
in
Deute
.
iiii
.
he
is
called
ignis
:
and
Eccle.
xxxix
.
Fluuius
:
and
Hiere
.
ii
.
Fons
with
dyuerse
other
names
applyed
vnto
hym
in
the
Scritpures
.
The
application
of
whiche
names
,
aswell
prouethe
the
father
not
to
be
God
,
as
the
son
.
So
by
your
allegacion
,
we
shal
haue
no
God
anone
But
acknowledge
rather
bothe
the
father
and
the
sonne
to
be
God
,
and
vnderstand
with
me
that
such
names
are
attrybuted
to
Chryste
,
to
do
vs
knowledge
,
howe
that
Chryst
,
all
yf
he
was
true
God
,
and
thoughte
it
no
roberye
to
be
equall
with
God
the
father
in
all
omnipotensye
:
(
As
Paul
wytnesethe
of
hym
)
Yet
for
our
sakes
becam
eman
:
and
in
his
humanitie
,
dyd
humble
him selfe
as
man
in
this
worlde
,
was
obedient
to
his
sendynge
,
gentlely
and
pacyentlye
suffered
th
extreme
crueltye
,
and
outragious
vilany
of
the
Iues
excerctsed
vppon
him
.
And
for
this
innocensie
in
him
and
pacience
,
he
is
called
ouis
and
agnus
in
the
Scryptures
.
And
to
saye
some
thynge
the
rest
:
He
is
called
Lyon
in
consyderacion
of
his
fortytude
and
power
:
Whereby
he
vanquysshed
the
rorynge
Lyon
our
aduersarye
the
deuyll
.
Accordynge
to
that
in
the
Appocalyppes
.
Vicit
leo
de
tribu
Iuda
:
Apoca.
v.
That
is
,
the
lyon
from
the
trybe
of
Iuda
,
hath
ouercome
:
Whiche
is
spoken
of
Chryst
,
who
suffered
,
meeke
as
a
lamme
,
conquered
stronge
as
a
Lyon
,
the
rorynge
Lyon
(
I
saye
)
whiche
as
the
scrypture
sayth
,
roometh
about
,
sekynge
whom
he
may
deuoure
.
Bothe
are
called
Lyons
,
th
one
Lyon
in
power
,
thother
Lion
in
cruelty
:
th
one
myghty
to
defend
,
thother
stronge
to
destroye
.
He
is
called
Vermis
a
worme
,
in
consideracion
of
the
humilitie
which
was
in
hym
aboue
other
:
who
dyd
humble
hym selfe
to
all
thynges
for
oure
sakes
.
Pouertye
is
an
heuye
burden
:
and
he
wolde
be
most
poorest
for
oure
sakes
.
Peyne
is
an
harde
thinge
:
and
he
wolde
suffer
most
bitter
paynes
for
our
sakes
.
Death
of
all
thingse
most
bytter
:
And
he
submytted
hym selfe
vnto
the
same
for
oure
sakes
.
More
spytefull
then
death
is
ignomy
:
And
he
refused
not
to
be
spytted
at
,
to
be
checked
,
slaundered
,
dysdayned
,
and
blasphemed
for
our
sakes
.
Yea
in
that
he
receyued
our
common
nature
,
he
was
equal
with
other
men
.
But
in
that
he
was
so
pore
,
and
lyued
in
such
peine
and
dysdayne
,
he
was
inferioure
to
many
.
Agayne
in
that
he
was
mortal
and
died
:
he
was
as
al
other
are
.
But
in
that
he
suffered
wyllynglye
suche
kyne
of
death
,
and
for
oure
desertes
,
he
was
vnder
the
condycion
of
many
men
.
In
consyderacyon
wherof
he
sayth
by
the
mouth
of
the
Prophete
.
Ego
vermis
&
non
homo
:
That
is
,
I
a
worme
and
not
man
.
Howbeit
besydes
this
saynt
Austen
supposeth
hym
to
be
called
Vermis
for
an
hyegher
consideracion
.
Why
is
Chryst
called
worme
sayeth
he
.
Because
,
(
he
aunswereth
)
he
was
mortall
,
he
was
borne
of
the
fleshe
:
and
begoten
withoute
the
companynge
together
of
manne
and
womanne
in
the
Acte
of
generacyon
.
And
therefore
he
saythe
thus
.
Sicut
vermis
calefaciente
sole
de
puro
limo
formatur
,
Aug
de
erpos●ciove
simboli
.
ser.
i.
sic
spiritu
sancto
illustrante
et
sanctificante
cor
virginis
nulla
sementiua
carnis
origine
operante
concepta
est
:
vnde
se
vtrini
Christus
comparans
,
per
psalmistam
ait
,
ego
s●m
vermis
&
non
homo
.
i.
Non
conceptus
more
humano
.
Which
is
as
muche
to
saye
.
As
the
worme
is
engendred
of
the
pure
and
onely
slyme
or
mudde
,
beynge
made
hote
with
the
warmesume
:
euen
so
the
holye
ghost
illustratynge
and
halowynge
the
herte
of
the
vyrgyn
:
she
was
conceyued
with
chylde
,
without
any
humane
acte
of
engendrynge
wrought
therein
:
In
conlideration
whereof
Chryste
comparynge
hym selfe
to
a
worme
,
sayth
by
Dauid
,
I
am
a
worme
,
and
not
man
,
that
is
,
I
am
not
conceaned
after
the
maner
and
fashyon
of
man
.
Thus
farre
Saynt
Austen
.
Further
he
is
called
I
graunte
peccatum
.i.
synne
,
but
accordynge
to
his
humanite
in
which
he
became
the
sacryfyce
for
synne
to
our
inestimable
comforte
.
He
was
not
in
deed
synne
,
as
the
letter
soundeth
,
neither
had
he
any
syn
in
hym
at
any
tyme
.
The
peyne
for
synne
onelye
was
in
him
:
which
he
admitted
to
him selfe
,
to
th
ende
he
wolde
put
awaye
and
dyscharge
from
vs
his
people
both
,
as
well
the
synne
,
as
the
peyne
dewe
for
the
same
.
In
the
lawe
,
sayth
S.
Austen
synne
is
taken
for
the
sacryfyce
for
syn
,
suche
a
syn
was
Chryst
,
and
none
other
.
In
which
sence
S.
Paul
sayth
.
2.
Cor.
v.
Eum
qui
non
nouit
peccatum
,
pro
nobis
peccatum
secit
:
That
is
,
he
hath
made
him
to
be
synne
for
vs
,
which
knewe
no
syn
:
And
therefore
in
the
eyght
to
the
Romans
it
is
sayde
of
him
.
Roma.
8.
Misit
Deus
filium
suum
in
similitudinem
car
nis
paccati
:
That
is
,
God
sent
his
son
in
the
symylitude
of
synfull
flesshe
,
and
not
in
fynfull
fleshe
.
Where
as
ye
saye
therfore
that
Chryst
is
called
synne
,
ye
must
vnderstand
that
worde
syn
,
to
sygnyfye
the
sacrifyce
for
synne
,
which
he
being
veray
true
God
and
man
vouchesaued
to
be
,
to
th
ende
he
that
was
our
creatour
in
his
Godhead
myght
be
also
oure
redemer
in
his
manhead
.
And
we
therby
shulde
be
made
that
ryghtwysnes
,
whiche
before
the
father
is
allowed
.
And
this
was
nothynge
preiudycyall
to
his
deuinitie
.
Fynallye
of
these
names
and
the
lyke
aswell
whiche
ye
haue
pycked
together
,
as
all
the
rest
applyed
to
Iesus
Chryst
in
the
Scrypture
:
ye
ought
reuerentelye
to
thynke
,
that
they
are
attributed
vnto
him
,
in
some
consideracion
touchinge
his
humanitie
:
or
els
(
as
Dionise
Areopagita
doth
councel
)
accordyng
to
some
deuine
anagoge
:
that
is
an
hyghe
,
and
subtyl
vnderstandyng
.
Nowe
forth
.
Arri.
HE
is
called
nowe
and
then
the
Image
of
God
:
for
that
I
suppose
,
his
lyfe
is
as
ye
wolde
saye
,
the
glasse
of
the
deuyne
wyl
to
warde
vs
.
Proct
,
YEA
,
and
for
that
he
is
of
the
same
essence
,
and
substaunce
that
the
father
is
of
.
And
therfore
he
is
also
called
splendor
gloriae
:
And
Character
substancie
patris
.
And
in
th
apostolyke
Crede
.
Lumen
de
lumine
.
Deum
,
de
deo
.
That
is
,
light
of
lyght
,
God
of
God
.
And
Chryst
onlye
is
the
ymage
of
God
,
Other
are
secundum
imaginem
dei
:
That
is
accordyng
to
the
Image
of
God
,
The
father
saythe
vnto
the
son
,
make
we
man
,
and
addeth
,
secudnnm
imaginem
nostram
.
That
is
accordynm
to
our
Image
:
By
which
wordes
it
is
euident
sayth
saynt
Austen
that
the
father
and
the
son
,
are
but
one
Image
Arri.
HE
is
called
the
worde
also
:
verelye
because
he
was
nerest
vnto
the
father
.
And
as
ye
wolde
saye
the
orgen
or
instrument
of
the
deuine
voyce
:
For
the
worde
is
made
fleshe
.
what
els
dothe
it
signifye
,
then
that
the
felshe
receyued
the
worde
.
And
that
God
the
father
dyd
greeffe
into
Chryst
as
ye
wolde
saye
by
inplantaciō
that
heuenly
doctrine
which
shuld
concile
vs
vnto
him
:
and
in
maner
conuerted
the
same
into
his
nature
.
That
he
shuld
not
say
ne
thinke
any
thyng
but
the
worde
of
the
Lorde
:
not
that
the
fleshe
was
conuerted
into
the
deuine
nature
:
or
admitted
into
societie
and
feloship
with
the
same
.
As
it
seemeth
veray
absurde
at
the
fyrst
blushe
.
And
that
it
is
not
true
,
the
style
folowynge
declareth
plainely
.
And
he
dwelleth
emongest
vs
.
&c
,
ful
of
grace
:
Grace
,
power
,
is
of
God
:
The
fulnesse
whereof
doth
make
men
desposed
to
the
loue
of
God
,
and
the
obseruacion
of
the
lawe
not
Gods
.
Proct.
SYnguler
as
ye
are
,
so
is
youre
iudgement
vpon
the
scryptures
singuler
:
But
I
appeale
to
the
wyse
reader
whether
such
singularity
proceede
not
of
a
single
wyt
and
thyne
brayne
.
As
many
as
euer
wrote
vppon
Iohn
(
as
dyuers
holy
and
well
lerned
fathers
haue
donne
)
Do
expounde
that
plae
of
him
(
the
worde
is
made
fleshe
)
after
this
sorte
:
That
the
worde
the
seconde
person
of
the
Godhead
Iesus
Christ
came
downe
and
was
made
fleshe
:
that
is
to
wit
,
receaued
the
nature
of
man
wholye
and
perfectly
,
both
body
and
soule
,
vnitynge
the
same
to
the
person
of
his
Godhead
.
And
nowe
syr
contrarye
to
all
theyr
iudgementes
and
most
of
all
contrary
to
saynte
Iohn
his
minde
(
who
of
purpose
wrote
his
Gospell
only
to
dysclose
and
declare
Chryst
his
deut●itie
)
ye
haue
shaped
a
straunge
exposicion
vpon
that
texte
.
Bul
howe
fyt
and
meete
what
d●●●e
perceaueth
not
?
The
worde
is
made
●●she
,
that
is
to
weete
ye
saye
:
the
fles●h●e
receyued
the
worde
,
and
not
,
the
worde
receyued
fleshe
:
which
any
reasonable
man
wolde
certenly
gather
of
that
place
:
And
not
that
the
fleshe
receyued
the
worde
.
For
S.
Iohn
saythe
not
.
Caro
verbum
facta
est
:
The
flesshe
is
made
the
worde
.
But
his
phrase
is
.
Verbum
caro
factum
est
:
The
worde
is
made
flesshe
:
whereof
no
man
can
iustlye
gather
that
the
flesshe
receyued
the
worde
,
but
rather
and
as
the
truthe
is
the
worde
receyued
fleshe
,
for
the
worde
was
made
fleshe
sayth
saynte
Iohn
:
meanyng
by
the
worde
(
made
)
that
the
worde
Iesus
Chryst
receyued
and
tooke
vnto
hym
flesshe
.
and
by
the
worde
(
fleshe
)
he
vnderstandeth
,
the
hole
and
perfecte
nature
of
man
bothe
bodye
and
soule
:
to
th
ende
as
I
haue
saide
often
,
that
where
as
he
was
but
the
son
of
god
,
and
true
God
:
Nowe
by
the
recepte
of
this
nature
,
he
myght
be
knowen
vnto
vs
the
sonne
of
man
,
and
true
man
also
.
He
is
therefore
called
the
word
,
not
for
that
he
was
the
origen
or
instrumente
onelye
of
the
deuyne
voyce
as
ye
saye
he
was
:
But
for
thta
he
was
in
verytye
the
deuyne
voyce
it selfe
,
and
the
true
worde
it self
.
And
this
deuine
voyce
and
true
worde
Chryst
,
was
made
verelye
fleshe
,
That
is
to
saye
:
receaued
of
Marye
the
veray
fleshe
of
man
:
and
became
true
man
as
before
true
God
So
that
nowe
in
one
person
he
was
perfecte
God
,
and
perfecte
man
.
Yet
his
deuine
nature
not
conuerted
into
the
nature
of
man
,
or
in
any
consideracion
admytted
into
the
societie
or
feloweshyppe
with
the
same
:
onely
the
two
natures
in
him
are
vnited
to
the
person
of
his
Godhead
inconfusely
by
a
miraculous
vnion
,
as
at
large
I
haue
tofore
declared
,
And
the
text
folowynge
,
tho
ye
force
and
drawe
it
neuer
so
muche
:
Yet
wyll
it
not
folowe
that
waye
,
as
ye
wolde
haue
it
.
He
dwelt
amongst
vs
,
as
man
:
Igraunt
he
was
full
of
grace
and
truthe
I
denye
notte
.
The
style
in
deede
folowynge
in
Iohn
declareth
no
lesse
:
but
what
foloweth
of
yours
therupon
?
verely
that
ye
wold
haue
him
not
God
,
but
man
only
,
wel
disposed
to
the
loue
of
God
,
and
the
obseruacion
of
the
lawe
:
But
the
style
folowing
taught
ye
not
to
conclude
so
,
which
if
ye
wold
frame
your
blynde
fansye
to
folowe
,
&
nor
force
the
same
to
folow
your
mad
brayne
:
ye
shulde
then
folowe
the
better
and
sure
guyde
,
and
in
the
righte
waye
:
For
many
styles
folowynge
in
saynt
Iohn
,
wyl
leade
you
into
the
perfect
vnderstandyng
of
Christ
deuinitie
,
if
it
wold
please
you
ordinatly
to
folow
after
them
,
&
marke
them
with
an
indifferent
eye
.
And
in
the
same
place
where
ye
were
last
,
you
fynde
,
that
Christ
is
the
true
lyght
,
Iohn
.
i.
which
dothe
illuminate
euery
man
comynge
into
this
worlde
.
Ye
fynde
also
that
grace
&
truthe
came
by
Iesus
Christ
.
Iohn
i.
Ye
fynde
agayne
:
Iohn
.
i.
Rabby
,
thou
art
euen
the
very
sonne
of
God
:
thou
art
the
kyng
of
Israell
.
Euen
there
also
,
behold
the
lambe
of
God
which
taketh
away
the
synnes
of
the
worlde
.
Now
syr
to
be
the
true
lyght
:
Iohn
.
i
,
To
illuminate
all
that
come
in
to
the
worlde
:
To
be
grace
and
truthe
it selfe
,
as
in
another
place
he
dooeth
wytnesse
the
same
of
him selfe
,
sayeng
:
I
am
the
way
,
Ioh.
iiii
.
the
veritie
,
and
lyfe
:
To
take
awaye
the
synnes
of
the
worldle
:
To
be
euen
the
veray
sonne
of
God
:
Is
it
for
man
,
or
for
God
,
say
ye
?
For
God
onlye
,
ye
can
not
denye
.
And
the
styles
folowyng
euen
in
the
same
chapter
do
ascribe
all
this
to
him
,
wherefore
he
is
true
God
.
Thus
your
style
euery
wher
lacketh
edge
to
cut
the
butter
that
may
stycke
to
your
breade
.
Arri.
AND
IF
oportunitie
serued
to
searche
the
Scriptures
accordingly
,
it
shulde
easely
appeare
that
Christ
is
not
of
the
same
substaunce
or
nature
,
neither
equall
with
God
the
father
.
And
suche
places
and
testimonyes
as
now
come
ot
my
remembraunce
,
I
wyll
hereunto
add
.
&c.
Proct
BVT
before
ye
adde
any
more
,
let
me
adde
my
subtraction
to
youre
firste
addicion
,
and
then
adde
and
multiply
what
you
lyst
.
Ye
say
,
it
may
easely
appeare
by
the
scriptures
Christ
nto
to
be
equal
with
God
the
Father
,
neither
to
be
of
the
same
substance
or
nature
with
him
.
And
I
saye
,
it
were
veray
harde
for
you
to
make
that
easelye
appeare
to
any
,
all
if
ye
had
neuer
so
muche
oportunitie
to
searche
the
scriptures
.
The
best
ye
can
do
,
ye
haue
already
done
therin
:
But
it
easely
appereth
(
I
dout
not
)
to
euery
right
Christian
by
that
your
best
doyng
,
that
ye
can
do
least
with
the
worst
,
to
bring
that
your
purpose
aboute
.
I
haue
sufficientlye
before
declared
,
by
the
sincere
and
vncorrupte
scriptures
,
to
the
full
contentacyon
of
any
Christian
mynde
(
I
hope
)
the
equalitie
of
the
sonne
Iesus
Christ
,
bothe
in
power
,
&
also
nature
with
God
the
father
.
Notwithstandyng
sythen
now
eftsones
in
this
place
ye
denye
the
same
,
I
shall
not
let
presently
also
to
sai
somthing
that
may
make
with
Christ
,
and
agaynst
you
.
I
wold
were
therfore
of
you
,
what
in
all
the
scriptures
is
attributed
to
God
the
Father
,
that
is
not
also
attributed
&
ascribed
vnto
the
son
Iesus
Christ
?
If
in
the
scriptures
nothing
is
referred
to
God
the
father
,
but
that
whiche
is
lykewyse
applyed
to
the
sonne
Iesus
Christ
:
than
of
force
it
foloweth
,
that
by
the
scriptures
,
the
Father
and
the
Sonne
ar
of
one
and
the
same
substaunce
or
nature
,
and
equall
in
all
poyntes
touchyng
Deninitie
.
And
that
the
scriptures
do
matche
hym
with
the
Father
,
in
all
poyntes
of
the
Godhead
,
be
ii
proued
by
the
scriptures
in
this
discourse
:
The
Father
is
called
God
in
the
scriptures
,
so
is
the
Sonne
:
of
whome
it
is
sayde
:
i.
Ioh.
v.
This
same
sonne
Iesus
Christ
is
veray
God
,
and
eternall
lyfe
.
The
Father
is
called
Lorde
:
so
is
the
Sonne
:
of
whom
it
is
sayde
:
And
one
Lorde
Iesus
Christ
which
is
God
aboue
all
thyng
,
Mat.
xxii
Psa.
c.
ix
.
blessed
for
euer
.
And
agayne
:
The
Lord
sayd
vnto
my
Lorde
.
&c.
The
Father
is
called
holy
:
so
is
the
Sonne
,
of
whom
it
is
written
:
I
know
the
what
thou
art
,
Mark
.
i.
euen
the
holy
one
of
god
.
&c.
The
Father
is
called
Iudge
:
so
is
the
Sonne
:
of
whow
it
is
sayde
:
There
is
one
lawmaker
&
Iudge
,
Iam.
iiii
which
is
able
to
saue
and
distroye
,
The
Father
is
called
iust
:
so
is
the
Sonne
:
of
whom
it
is
sayd
:
The
iust
&
righteous
iudgement
of
God
shal
be
opened
,
which
wyll
rewarde
euery
man
accordyng
to
his
dedes
.
Here
ye
see
,
that
hys
iudgement
is
called
iust
,
and
the
iudgement
of
God
:
wherfore
he
is
iust
,
and
God
.
The
father
is
called
true
:
So
is
the
Sonne
,
and
truth
it selfe
,
him selfe
sayiyng
:
I
am
the
way
,
veritie
and
lyfe
.
Ioh.
xiiii
The
father
is
called
hyghe
:
so
is
the
Sonne
:
of
whom
it
is
written●
Hygh
aboue
all
nacions
the
Lorde
,
Psa.
cxii
aboue
the
heauens
his
glorye
.
Psa
,
c
,
ii
.
The
Father
is
called
the
lyght
:
so
is
the
Sonne
,
himselfe
saiyng
:
I
am
the
lyght
of
the
worlde
:
Ioh.
viii
.
he
that
foloweth
me
,
doth
not
walke
in
d●rkenesse
,
but
shall
haue
the
lyght
of
lyfe
.
The
Father
gyueth
lyfe
euerlastyng
:
so
doothe
the
Sonne
,
himself
,
saiyng
:
Iohn
.
x.
My
sheepe
do
here
my
voyce
,
and
they
folow
me
,
and
I
do
giue
lyfe
euerlastyng
vnto
them
.
The
Father
doth
saue
:
so
dothe
the
Sonne
:
of
whom
it
is
sayde
:
Mat.
i.
he
shall
make
hys
people
safe
frome
their
synnes
.
The
Father
doothe
rayse
&
quicken
:
so
dothe
the
Sonne
,
of
whom
it
is
written
:
Iohn
.
v.
As
the
Father
doothe
rayse
vp
the
dead
and
quicken
,
euen
so
the
sonne
dothe
quycken
,
whome
he
wyll
.
The
Father
is
called
euerlastyng
:
so
is
the
sonne
,
Iohn
.
i.
Ioh.
viii
.
of
whom
it
is
sayde
:
In
the
beginnyng
was
the
worde
.
Ioh.
viii
.
&c.
himselfe
saiynge
:
Before
Abraham
was
,
I
am
.
The
Father
made
all
thyngꝭ
:
so
dyd
the
sonne
:
of
whom
it
is
sayde
.
All
thyng
was
made
by
him
,
Iohn
.
i.
&
with
out
him
,
nothyng
is
made
.
The
Father
doth
know
the
secret
thoughtes
and
cogitacions
of
the
mynde
:
so
dothe
the
Sonne
,
of
whom
it
is
said
:
But
he
knew
their
thoughtes
,
Cor.
xi
.
Apo
,
x.
&
sayd
vnto
them
.
&c.
Agayn
:
al
Congregacions
shall
knowe
that
I
am
the
sercher
of
the
hertis
&
myndis
.
The
Father
is
euery
where
:
so
is
he
Sonne
:
of
whom
it
is
sayde
:
In
omni
loco
dominaciones
eius
.
Psal.
c
ii
.
And
he
him selfe
sayeth
:
Where
soeuer
.ii.
or
.iii.
are
gathered
togyther
in
my
name
,
there
am
I
in
the
myds
of
them
The
Father
gyueth
vnderstandyng
:
so
dothe
the
Sonne
:
of
whom
it
is
sayd
:
ii
.
Tim.
ii
Vnderstand
what
I
say●
for
the
lord
wil
geue
the
vnderstanding
.
Thus
muche
haue
I
done
vpon
the
oportunitie
receaued
at
your
handes
,
that
ye
may
bothe
vnderstande
the
equalytie
of
the
Father
and
the
Sonne
,
and
also
hereby
to
occasion
you
,
to
seke
oportunitie
for
serchyng
the
scriptures
,
aswell
that
ye
maye
perfectly
knowe
that
which
I
haue
nowe
sayde
,
as
lykewyse
to
see
the
much
more
lefte
vnspoken
,
that
may
be
sayde
for
the
proufe
of
the
same
,
whiche
you
denye
.
Nowe
wyl
I
reherse
your
places
,
one
after
another
:
and
answerethe
same
.
Arri.
TO
syt
on
my
right
hande
,
and
on
my
lyst
hande
is
not
in
me
to
gyue
.
Mat.
xxii
.
Proct
,
ONE
named
Chius
,
a
vintner
,
(
as
Plutarche
writeth
if
I
remembre
wel
)
vsed
to
bye
the
best
wynes
for
other
to
drinke
:
and
he
him
selfe
wolde
drynke
none
other
but
suche
as
were
mustye
and
had
loste
their
verdure
:
whose
seruaunt
on
a
tyme
beynge
demaunded
what
hys
Maister
dyd
at
home
:
mary
ꝙ
he
:
Cum
adfint
bona
,
querit
mala
:
That
is
to
say
:
Where
muche
good
is
at
hande
,
he
seeketh
for
that
whiche
is
naught
.
Let
this
Chius
(
good
syr
)
be
as
it
were
a
Christall
for
you
to
see
your
owne
condicion
and
disease
in
:
that
beynge
in
the
vyneyarde
on
euerye
syde
beset
in
cluster
with
the
grape
of
that
heuenly
nectar
,
beyng
in
the
treasury
replenyshed
with
so
many
incomparable
good
thynges
passyng
golde
,
pearle
,
or
precious
stone
,
yet
leauinge
so
pleasaunt
and
good
iuce
.
Vappa
sitis
vappam
:
neclectyng
so
dyuers
and
incomparable
good
thyngs
:
Malus
queris
mala
:
Ye
hunt
after
that
whiche
is
euyll
.
And
forasmuche
in
the
Testament
of
Iesus
Chryst
,
whiche
is
that
heuenlye
vyneyarde
and
ryche
treasury
I
speake
of
,
nothing
can
be
founde
but
right
good
:
Ye
practise
to
corrupte
the
good
,
that
it
maye
serue
your
naughty
appetite
wherwith
it
can
not
agre
that
Iesus
Christ
shuld
be
God
:
but
only
a
pure
man
as
ye
are
.
And
therfore
ye
haue
gathered
certayne
places
whereby
ye
wolde
diswade
Christ
deuinitie
,
and
perswade
him
to
be
a
Creature
and
man
onlye
:
And
the
fyrste
place
ye
haue
taken
out
of
saynt
Mathewe
:
Mat.
xx
.
where
it
is
sayde
:
to
syt
on
my
right
hande
,
and
on
my
lefte
hande
is
not
mine
to
giue
.
Which
wordis
in
deede
were
spoken
by
Christ
to
the
mother
of
Zebedees
children
,
what
tyme
she
fell
doune
before
him
,
and
desyred
that
her
two
sonnes
might
syt
in
his
kyngdome
,
the
one
vpon
his
ryght
hande
,
the
other
vpon
his
left
hand
,
to
whom
Iesus
finall
answere
was
:
to
syt
vpon
my
right
hande
,
and
on
my
left
is
not
myne
to
gyue
,
but
vnto
them
for
whome
it
is
prepared
of
my
father
:
which
is
as
much
to
say
,
that
accordyng
to
this
present
state
,
wherin
ye
see
me
,
I
am
not
come
to
dystribute
the
places
&
seates
of
my
kyngdome
:
for
know
ye
,
that
frome
the
beginnyng
,
my
father
&
I
haue
distributed
and
appoynted
theym
:
Therefore
be
not
you
carefull
,
as
thoughe
they
were
voyde
.
This
is
the
right
and
true
vnderstandynge
of
that
place
.
Now
let
vs
see
what
woulde
you
conclude
hereof
,
that
Christ
is
not
God
?
and
howe
so
?
Perdye
thus
:
God
is
of
power
to
gyue
the
seate
on
the
right
hande
,
&
on
the
lefte
hande
in
the
kyngdome
of
heauen
.
But
to
syt
on
the
right
hand
,
and
on
the
left
hand
is
not
myne
to
glue
sayeth
Christ
,
Wherfore
Christe
is
not
God
.
This
argument
is
starke
naughte
,
and
not
worthe
a
rush
:
For
Christ
beynge
bothe
perfect
God
&
perfect
man
somtymes
(
as
I
haue
often
times
sayde
)
speaketh
as
God
,
somtymes
as
man
:
as
here
in
this
place
in
consideracion
of
his
manhead
,
and
accordyng
to
the
present
dispensacion
of
the
flesshe
whiche
he
receaued
,
he
sayth
to
the
mother
of
Zebedees
children
,
that
it
is
not
in
him
to
giue
for
any
to
sit
on
his
right
hand
,
&
on
his
left
hand
.
Wherfore
it
foloweth
not
hereby
that
he
is
not
God
,
no
more
then
it
foloweth
that
he
is
not
man
,
when
he
speaketh
as
God
.
And
as
in
this
place
,
in
consideracion
(
I
say
)
of
his
presente
state
then
,
and
hys
humanitie
,
he
sayde
that
it
was
not
in
his
power
to
dispose
the
seates
of
his
kyngdome
:
so
mought
you
haue
easely
found
without
great
seekyng
in
other
places
,
howe
that
he
dothe
chalenge
vnto
him
the
same
thynge
,
whiche
here
he
seemeth
to
refuse
:
as
where
he
sayth
:
App.
iii.
Qui
vicerit
,
dabo
illi
sedere
.
&c.
To
him
that
shall
ouercome
,
I
shall
graunt
to
syt
with
me
in
my
seat
.
&c.
And
in
another
place
:
Verely
Verely
I
say
vnto
you
,
Luc.
xxii
.
that
ye
whiche
haue
folowed
me
in
regeneracion
,
what
tyme
the
Sonne
of
man
shall
syt
in
the
seate
of
his
magestie
,
ye
shall
also
syt
with
him
.
&c.
In
whiche
place
,
Christ
manifestly
declareth
that
he
hath
power
&
aucthoritie
in
him selfe
,
to
appoynt
and
dispose
the
places
of
the
heuenly
king
dome
:
therfore
if
by
your
owne
reason
Christ
is
not
God
,
because
he
saith
,
to
syt
on
his
ryght
hande
and
on
his
lefte
hande
it
is
not
his
to
gyue
,
why
wyl
not
your
reason
serue
you
to
beleue
him
to
be
very
God
,
which
now
sayeth
:
I
wyll
graunte
him
to
sytte
with
me
:
and
ye
shall
sytte
with
me
in
the
seate
of
my
magestie
.
If
ye
deny
him
to
be
god
,
because
he
hath
not
the
power
to
distribute
&
graunt
the
seatꝭ
of
the
heauenly
kyngdome
:
wyll
ye
not
confesse
and
beleue
hym
to
be
God
,
if
he
hathe
that
power
in
him
?
I
can
not
thynke
how
ye
can
auoyde
it
.
And
do
not
these
places
proue
certenlye
,
that
he
hathe
that
power
in
hym
?
If
not
,
then
what
saye
ye
to
that
in
Math
,
Mat.
28.
Omnis
poiestas
concessa
est
mihi
in
coelo
&
in
terra
:
Vnto
me
is
geuen
all
power
in
heauen
and
in
earth
,
sayth
Christ
.
If
all
power
in
heauen
and
earth
be
gyuen
to
him
,
then
is
it
in
his
power
to
dispose
the
seatꝭ
of
his
kingdome
in
heauen
:
if
not
,
then
is
he
a
lyer
that
sayeth
all
power
in
heauen
and
in
earthe
is
gyuen
to
me
.
But
Christ
is
true
,
and
truth
it selfe
,
and
his
worde
can
not
be
false
,
Now
sy●
I
make
this
reason
.
It
is
for
God
and
not
man
to
apoynte
the
places
of
the
heuenlye
kyngdome
:
but
Chryst
hath
power
to
appoynt
the
places
of
the
heuenlye
kyngdome
,
wherefore
Chryst
is
veray
God
.
Answere
hereunto
at
your
leysure
,
yf
ye
can
.
And
this
aunswere
is
suffycyente
to
your
nexte
texte
,
whiche
is
thus
.
Arri.
OF
THAT
day
or
houre
no
man
knoweth
,
neyther
the
aungels
whiche
are
in
heauen
,
nor
the
sonne
,
but
the
father
onely
,
&c.
Proct
THE
son
knoweth
not
of
that
daye
and
houre
accordynge
to
his
humanitie
,
by
any
naturall
reason
:
but
yet
the
son
knoweth
perfectlye
dothe
the
daye
and
houre
,
otherwise
wise
howe
may
it
be
said
of
him
,
Iohn
.
x.
Ego
et
Pater
vnum
sumus
:
I
and
the
father
be
al
one
,
Mat.
28.
if
in
this
point
they
be
diuers
?
how
can
it
stande
that
al
power
both
in
heauen
and
yerth
is
gyuen
vnto
hym
,
Iohn
.
iii
,
yf
this
be
not
in
his
power
and
knoweledge
?
howe
is
it
that
the
father
hath
gyuen
hym
all
thynges
into
his
handes
,
yf
this
be
out
of
his
handes
and
power
to
tel
?
Shall
he
be
the
hyghe
iudge
when
that
daye
and
houre
commeth
,
Iohn
.
v.
and
yet
knoweth
not
when
it
shal
be
?
Iohn
.
i.
Dyd
he
make
all
thynges
and
nothynge
was
made
withoute
hym
,
and
yet
knoweth
not
of
that
day
and
houre
?
Abydeth
in
hym
all
plenytude
and
fulnes
of
the
deite
,
Collo
.
ii
.
corporallye
,
that
is
substanciallye
,
naturallye
,
from
the
begynnynge
with
the
father
,
not
spiritually
and
through
fayth
only
,
as
in
sonnes
by
adopcyon
:
and
yet
laboureth
he
with
this
defecte
and
wante
?
Dothe
he
knowe
the
father
euen
as
perfectlye
and
as
deeplye
as
the
father
knoweth
hym
,
Iohn
.
v.
and
yet
knoweth
he
not
this
point
of
his
councell
?
Dothe
he
gyue
lyfe
euerlastynge
,
Iohn
.
v.
and
yet
knoweth
not
the
daye
and
houre
when
he
shall
perfourme
it
?
Yes
no
dought
as
perfectlye
and
assuredlye
as
the
father
doth
:
All
if
in
this
place
in
consyderacyon
of
his
humanytie
:
and
to
declare
that
the
secretes
and
councels
of
God
are
beyonde
mans
vnderstandynge
and
knowledge
,
he
sayth
of
that
day
and
houre
no
man
knoweth
,
neyther
the
Aungels
which
at
in
heauen
,
ne
the
son
,
but
the
father
onely
.
For
he
one
beynge
both
God
and
man
,
knoweth
and
knoweth
not
:
knoweth
as
God
,
knoweth
not
as
man
.
Both
partes
are
apparaunit
by
the
scriptures
that
are
alleaged
:
in
so
apparant
mater
therfore
dought
not
any
lenger
:
throughe
ignorance
to
be
deceaued
,
it
is
excusable
:
but
vppon
knowledge
to
be
obstynate
what
shall
excuse
you
?
Your
thyrde
texte
is
this
.
Arri.
WHY
callest
thou
me
good
?
noone
good
but
God
.
Proct.
MAgister
bone
good
master
sayde
the
yonge
man
what
shal
I
do
to
optayne
lyfe
euerlasting
?
whiche
questian
proceded
from
hym
whiche
stoode
some
what
in
his
owne
conceyte
,
and
moued
this
questyan
to
th
ende
he
wolde
rather
be
commended
in
that
whiche
he
had
donne
,
them
in
deede
to
lerne
what
he
shulde
do
.
Mar.
x.
And
therefore
Chryst
beynge
as
it
were
offended
with
that
Arrogaunt
name
,
layde
vnto
hym
,
what
callest
thou
me
good
,
none
good
but
God
?
As
yf
he
sayde
,
why
call
ye
me
good
whiche
surname
is
aboue
the
dignitye
of
man
,
and
yet
ye
beleue
not
that
I
am
veray
God
,
and
the
naturall
sonne
of
God
the
father
sente
emongest
you
in
the
shape
of
a
seruaunt
for
the
redempcyon
of
mankynde
.
He
wold
be
called
Good
,
and
acknowledged
God
,
or
els
he
wolde
none
of
bothe
.
And
all
thoughe
in
this
place
for
causes
rehersed
,
he
semeth
to
rebuke
the
yonge
man
for
callynge
him
good
master
,
yet
shall
ye
fynde
that
in
an nother
place
he
vouchesauethe
that
name
,
yea
and
calleth
hym selfe
good
shepeherde
:
Iohn
.
x.
Admytte
the
one
and
refuse
not
the
other
.
But
and
if
ye
thynke
it
proper
for
God
to
be
called
good
,
lette
hym
be
man
in
that
he
refused
to
be
called
good
master
in
th
one
:
let
him
be
God
which
calleth
him selfe
good
shepeherde
in
thother
.
And
beleue
assuredlye
that
it
is
not
vnsyttynge
for
hym
to
be
called
good
with
the
father
,
whiche
truely
sayth
.
Ego
&
pater
vnum
sumus
:
I
and
the
father
be
all
one
:
yf
bothe
,
but
one
:
Why
bothe
not
good
aswell
as
one
?
Arri.
Gloryfye
thy
son
.
&c.
Ioh.
xvii
.
Proct.
IF
this
dothe
proue
that
Chryst
is
not
God
,
then
by
the
same
it
foloweth
that
the
father
is
not
god
also
,
for
the
sentens
wholy
recited
(
which
you
seldome
do
)
importethe
no
les
.
Clarifica
filium
vt
et
filius
clarificet
te
.
Ioh.
xvii
Father
(
sayth
Christ
)
gloryfie
thy
sonne
,
that
thy
sonne
also
may
gloryfye
the.
And
in
another
place
he
saythe
.
Ioh.
xix
.
Ego
te
clarificaui
super
terram
.
I
haue
gloryfied
the
vpon
the
earth
,
ye
see
then
that
this
is
but
borowed
ware
,
it
cummeth
and
goeth
betwixt
the
father
and
the
son
with
iust
retorne
:
if
therfore
Christ
maye
not
be
god
,
because
he
is
gloryfyed
of
the
father
:
neither
the
father
must
be
god
because
he
is
gloryfied
of
the
sonne
,
for
eche
of
them
gloryfieth
an
other
as
ye
haue
herde
.
Howe
be
it
if
a
man
wolde
axe
ye
,
what
is
meaned
by
these
wordes
(
gloryfye
thy
son
)
and
what
gloryficacion
Chryst
spake
of
,
I
dought
not
but
that
your
answere
shuld
vtter
your
folly
,
and
confirme
my
saieng
:
vnles
ye
wolde
euer
of
purpose
and
malycyouslye
aunswere
contrarye
to
your
knoweledge
and
conscience
.
For
in
the
same
Cha.
wherhens
ye
had
this
,
ye
reade
playnely
these
wordes
.
Ioh.
xvii
.
Clarifica
me
pater
apud
temetipsum
claritate
quam
habui
priusquam
mundus
fieret
apud
te
:
That
is
,
glorifie
me
thou
father
with
thine
owne
selfe
,
with
the
glory
which
I
had
or
euer
the
worlde
was
made
.
If
Chryst
hadde
glorye
with
the
father
or
euer
the
worlde
was
,
the
was
Chryst
with
the
father
,
ab
eterno
eternallye
from
the
begynnynge
(
as
Iohn
dothe
wytnes
also
in
the
begynnynge
of
his
Gospell
that
he
was
)
yf
Chryst
was
eternally
from
the
beginninge
with
the
father
,
then
was
not
Chryst
any
creature
:
yf
he
was
no
creature
,
then
was
he
God
.
Thus
is
Chryst
true
god
euermore
gloryous
and
the
Lorde
of
glore
.
Pauls
wordes
prouinge
.
1.
Cor.
1.
Si
cognouissent
nnncquam
dominnm
gloriae
crucifixissent
:
.i.
If
they
had
knowen
,
they
had
neuer
crucified
the
lorde
of
glory
.
Notwithstanding
being
also
man
,
in
his
manhead
as
he
could
be
crucisied
,
so
mought
he
be
gloryfied
likewise
.
Acknowledge
at
length
that
,
in
whom
one
&
semblable
claryficacyon
is
,
in
them
is
no
dyfference
of
power
.
Arri.
ALL
are
yours
,
you
ar
Christes
,
and
Chryst
is
Gods
.
Cor.
iii.
This
place
of
saint
Paul
Athanasyus
that
auncyent
wryter
dothe
expounde
in
this
wyse
.
All
thynges
are
yours
,
onelye
for
that
God
hath
subierte
all
thynges
vnto
you
,
and
haue
ordeyned
all
thinges
to
serue
your
commoditie
and
pleasure
.
You
are
Chrystes
throughe
your
creacion
&
seruitude
.
Christes
is
Gods
because
he
was
before
the
wordle
with
the
father
,
and
was
of
the
same
essence
and
substance
that
God
the
father
is
of
.
And
hereunto
all
the
olde
fathers
agre
:
and
of
our
late
doctors
I
knowe
none
that
dissent
in
this
poynt
:
so
that
it
is
euydente
that
ye
haue
soked
this
out
of
your
owne
brain
only
,
as
to
contend
that
Christ
is
not
god
,
or
of
the
saine
nature
with
the
father
,
because
Paule
sayeth
Christe
is
Gods
,
or
of
God●
Vpon
which
wordes
Bullinger
writeth
thus
:
Christ
is
gods
,
that
is
to
saye
(
sayeth
he
)
Christ
is
coequall
with
the
Father
,
and
vnto
him
,
the
Churche
is
subiect
,
not
as
to
man
,
but
as
to
the
lyuynge
God
.
If
ye
marke
well
S.
Paules
wordes
,
or
rather
the
right
meanyng
of
them
,
ye
shall
not
fynde
Christis
deuinitie
denyed
,
but
rather
manifestlye
auouched
:
as
who
in
the
same
place
,
and
by
the
same
wordes
which
ye
aleage
,
instructeth
the
Corinthians
,
that
albeit
al
thynges
(
whether
it
be
Paule
,
either
Appollo
,
or
Cephas
,
whether
it
be
life
or
death
.
&c.
)
ar
ordeyned
to
their
weale
and
comforte
:
yet
ought
they
not
to
glory
in
them
,
but
in
Christ
only
,
throughe
whome
they
haue
atchyued
all
:
and
who
is
their
head
&
their
god
,
and
therfore
not
to
glory
in
man
only
,
but
in
him
whiche
is
bothe
God
and
man
,
euen
as
he
himselfe
dothe
glorye
in
God
his
Father
.
Arri.
YEA
more
aptly
is
this
declared
of
Paule
,
whyles
he
explaneth
that
of
Dauid
:
he
hathe
subiecte
all
thynges
vnder
his
feete
.
&c.
Cor.
xv
.
Proct.
THE
whole
and
perfect
sentens
of
Paule
is
thus
:
Then
cometh
the
ende
,
when
he
hath
delyuered
vp
the
kyngdome
to
God
the
Father
,
when
he
hathe
putte
doune
all
rule
,
aucthoritie
and
power
:
for
he
must
reigne
tyll
he
hath
put
all
hys
enemyes
vnder
his
feete
:
but
where
he
sayth
all
thing
is
put
vnder
him
,
it
is
manifest
that
he
is
excepted
,
whiche
dyd
putte
all
thynges
vnder
him
:
when
all
thynges
are
subdued
vnto
him
,
then
shall
the
Sonne
also
him selfe
be
subiecte
vnto
him
,
that
put
all
thynges
vnder
him
,
that
god
may
be
all
in
al.
These
are
s
.
Paules
wordes
.
Nowe
syr
,
what
fynde
ye
herin
,
that
improueth
Christis
deuinitie
?
Assuredly
nothyng
,
all
if
ye
fynde
in
this
sentence
of
S.
Paule
,
that
the
Sonne
shal
be
subiected
vnto
the
Father
:
for
her
vpon
pyrcheth
your
hope
to
compas
your
purpose
,
which
wyl
neuer
turne
to
good
hap
.
And
if
ye
please
to
comefurth
of
this
wylfull
ignoraunce
and
conforme
you
to
ensue
&
trace
the
knowledge
of
Gods
worde
,
accordynge
to
the
Catholyke
and
Christian
faith
,
then
shall
ye
vnderstande
,
that
in
thys
place
s
.
Paule
dothe
the
Corinthians
to
wyt
,
that
then
shall
th
ende
come
,
when
all
thynges
shall
be
subdued
vnto
Iesus
Christ
:
and
Christ
the
sonne
shall
delyuer
vnto
his
father
his
kyngdome
,
that
is
the
Church
,
the
whole
nomber
of
the
Elect
,
which
he
hathe
by
his
death
redemed
:
then
also
Christ
the
Sonne
him selfe
shal
be
subiect
vnto
the
father
,
touchyng
the
dispensacion
of
the
flesh
,
and
in
his
membres
the
sayntes
,
by
whiche
it
is
meaned
,
that
then
the
misterye
of
Christ
shall
ceasse
,
the
preachyng
of
the
Gospell
shal
be
leaft
:
and
no
longer
any
suche
in
the
euerlastyng
kyngdome
of
God
,
and
the
sayntes
shall
be
as
was
in
the
Militaunte
Churche
when
the
worlde
was
subiect
vnto
the
preachyng
of
the
Gospell
:
For
where
no
synne
and
disease
is
,
there
needeth
no
remission
,
or
medecyne
.
And
thys
subiection
of
the
sayntes
shall
be
the
most
free
kyngdome
vnto
theym
:
For
then
Iesus
Christ
veray
God
and
man
shall
be
all
in
all
:
God
in
God
,
&
reignynge
ouer
all
thynges
:
creature
in
creatures
,
and
to
God
subiect
as
a
creature
.
And
howe
shal
he
not
be
all
in
all
which
is
th
only
goodnesse
of
al
,
the
righteousnesse
of
all
,
i
,
Ioh.
ii
.
Ioh.
xiiii
Psa.
xrvi
Ephes.
ii
.
the
lyfe
of
all
comfort
of
all
,
health
of
all
,
the
felicitie
of
all
,
the
peace
of
all
,
and
glory
of
al
:
in
whom
al
haue
life
euerlasting
abounding
in
all
good
thyngꝭ
?
And
how
shall
he
be
subiected
vnto
the
father
,
whose
magestie
honōr
&
glory
is
the
same
with
the
fathers
:
&
who
sayeth
:
Ego
&
Pater
vnum
sumus
:
i.
I
and
the
Father
be
all
one
.
Iohn
.
x.
And
howe
shall
he
notte
reigne
euerlalstingly
with
God
the
father
as
god
,
Iud.
viii
.
whiche
proceded
frome
the
Father
before
all
begynnynges
,
whyche
vnmade
and
vncreate
,
Iohn
.
i.
made
and
created
all
thynges
with
his
father
:
and
of
whom
it
is
writen
:
Mich.
iiii
Et
regnabit
Dominus
super
eos
in
monte
Syon
ex
hoc
nunc
,
&
vsque
in
seculum
:
.i.
And
the
Lorde
shall
reigne
ouer
them
in
the
mounte
of
Syon
for
nowe
and
euer
more
,
Agayn
:
Iohn
.
xii
.
Nos
audiuimus
ex
lege
ꝙ
Christus
manet
inaeternum
:
i.
We
haue
hearde
out
of
the
lawe
that
Christ
cōtinuth
for
euer
.
And
of
whom
it
is
writen
by
Luke
:
Luke
.
i.
Regnabit
in
domo
Iacob
inaeternum
:
.i.
He
shall
reygne
in
the
house
of
Iacob
for
euer
.
Verely
touchynge
the
dispensacion
of
the
flesh
,
and
the
misterye
nowe
in
force
and
vre
,
Christ
shal
be
subiected
vnto
the
father
:
but
beynge
true
God
&
consubstanciall
sonne
of
God
the
father
,
hath
&
shal
euerlastingly
haue
,
one
&
indiuisible
reigne
&
kyngdome
with
the
father
,
Thus
are
ye
answered
&
taught
,
as
the
pure
&
chatholyke
faith
teacheth
in
Iesus
Christ
:
who
graunte
that
ye
may
lykewyse
beleue
.
Arri.
CHRIST
lyueth
through
the
vnitue
of
God
:
and
there
is
one
only
Lorde
.
&c.
what
more
manifest
then
this
?
Proct.
VERELY
nothing
more
manifest
against
you
,
nothing
more
playne
to
confounde
your
folye
.
1.
Cor.
13.
Christ
lyueth
through
the
vertue
of
God
:
that
is
true
:
and
thereby
s
.
Paule
meaneth
,
that
altho
Christ
was
crucified
through
infirmitie
of
the
flesshe
whiche
he
caryed
about
,
yet
relyued
he
againe
by
the
deuine
power
&
vertue
of
god
,
whiche
was
in
him selfe
beyng
veray
God
:
and
in
whom
,
sayth
saint
Paule
,
all
fulnes
of
the
deitie
dwelled
corporally
&
naturally
.
Colos.
ii
.
What
dothe
this
make
agaynst
Christis
deuinitie
:
yea
,
doth
it
not
mightelye
make
with
it
?
And
the
place
that
foloweth
doth
so
plainly
confirme
the
same
,
that
ye
may
be
ashamed
to
recite
it
to
the
contrary
.
There
is
but
one
Lorde
whiche
is
Iesus
Christ
.
&c.
sayeth
S.
Paule
.
What
of
this
?
is
not
Christ
therfore
God
,
because
he
is
th
only
lord
?
Oh
what
blyndenes
is
this
?
Quis
vos
facinauit
?
Galla.
3.
Who
hath
bewitched
you
?
no
dought
the
blynde
may
see
,
that
wyll
see
herein
,
whtche
you
vppon
wilfulnes
wil
not
se
,
doth
Paul
saye
ye
,
teache
that
there
is
but
one
onelye
Lorde
Iesus
Chryst
,
and
do
not
you
see
that
by
the
same
Saynt
Paul
byndethe
you
to
beleue
that
Iesus
Chryst
is
god
&
the
self
same
thyng
,
&
essens
that
God
the
father
is
?
For
yf
no
other
Lorde
is
but
Chryst
,
how
shall
the
father
be
lorde
then
,
if
he
be
not
the
same
thyng
&
essence
that
the
sonne
is
,
and
if
they
bothe
be
not
one
in
Godhead
?
The
father
is
called
Lorde
,
for
it
is
written
,
the
Lorde
sayde
vnto
my
Lorde
here
the
father
is
called
Lorde
,
and
the
sonalso
Lorde
.
Yet
Paul
sayth
that
there
is
but
one
Lorde
the
son
Iesus
Chryst
throughe
whome
all
thingse
,
and
we
by
hym
.
how
ma●
this
stande
yf
we
make
the
father
and
the
sonne
dyuers
in
nature
and
not
on
?
No
doute
the
father
and
the
son
al
one
:
the
father
God
and
lorde
the
sonne
God
and
lorde
:
bothe
one
God
,
both
one
lorde
:
and
one
,
both
.
And
this
appellacion
lorde
,
when
it
is
applyed
to
Chryst
,
is
of
the
same
force
&
importaunce
in
the
scriptures
,
that
God
is
of
.
He
is
called
Lorde
more
often
then
God
,
aswell
for
that
the
Prophetes
most
commonly
called
him
Lord
,
and
also
because
,
that
name
dothe
more
allude
to
the
mysterie
of
his
incarnacion
:
Throughe
which
he
delyuered
vs
from
the
seruitude
of
Satan
:
dyslorded
him
of
vs
:
and
tooke
the
lordshyp
and
domynion
ouer
vs
vppon
him selfe
.
Arri.
BVT
not
to
trouble
your
lordship
any
lenger
with
my
rude
&
barberous
talke
,
shortly
thus
I
thinke
of
Iesus
Chryst
.
Verely
that
he
was
the
most
electe
vessel
,
the
orgen
or
instrument
of
the
deuine
mercy
,
a
Prophet
and
more
then
a
Prophete
,
the
son
of
God
,
but
according
to
the
spreete
of
Sanctificacion
,
the
syrst
begotten
but
emongest
many
brothers
.
&c.
Proct.
HEre
is
Christe
defined
as
vnchristeanly
as
euer
I
herd
,
and
who
so
is
werye
of
the
christianitie
,
let
hym
beleeue
as
ye
teache
:
for
in
dede
it
is
contrary
to
Christe
and
al
Christianitie
:
but
who
soeuer
reioiseth
in
the
name
Iesus
Christe
,
and
looketh
to
enioye
lyfe
euerlastynge
through
him
,
he
must
nedes
confesse
and
beleue
Christe
to
be
otherwyse
then
ye
do
presently
acknowledge
.
Fayne
wold
you
that
Christ
shuld
not
be
god
,
but
your
faint
profe
ther
of
declareth
what
spirite
ye
ar
of
.
●
.
Notwithstandyng
ye
do
what
ye
ca●
which
is
nothyng
in
effect
:
&
wh●
can
any
doo
more
against
so
heyg●●
and
manifest
truthe
?
Ye
leaue
●●
one
stone
vnmoued
to
further
y●●
purpose
,
saue
only
the
chiefest
stone
which
wyll
not
rolle
that
,
waye
with
all
that
you
canne
:
And
ye
are
well
content
to
let
it
alone
,
&
proue
ma\steries
with
the
rest
.
Much
lyke
ye
are
vnto
Patroclus
,
who
when
he
went
into
the
warres
,
toke
with
him
all
the
armour
and
weapons
of
Achilles
,
hys
speare
only
excepted
,
which
he
thought
to
be
to
weghty
&
great
for
hys
arme
:
No
otherwyse
you
descendynge
into
the
fielde
agaynst
Christ
is
deuienitie
,
brought
with
you
to
ouerthrowe
the
same
,
all
kynde
of
armour
and
weapon
saue
only
the
veritie
and
truthe
(
whiche
was
not
for
your
wearing
)
the
speare
and
shyelde
of
all
Catholyke
and
Christian
men
,
of
force
in
all
suche
causes
,
to
vpholde
and
support
the
●●ght
,
in
spyght
of
all
myght
.
And
●●ith
this
weapon
,
as
I
haue
hither
vnto
made
you
to
stoupe
:
so
a
none
I
dought
not
I
shall
geue
you
the
doune
fall
.
And
here
ioyne
wee
in
this
quarell
.
In
this
your
discripcion
of
Christ
,
I
fynde
,
that
all
y●
your
intentis
altogither
wycked
,
ye●
some
parte
of
your
woordes
in
the
same
sounde
well
,
and
maye
be
well
taken
:
as
where
ye
saye
that
Christ
was
the
moste
elect
vessell
,
was
the
orgeyn
or
instrument
of
the
deuine
mercye
,
was
a
Prophet
&
more
then
a
Prophet
.
These
phrases
are
good
&
Catholyke
in
a
good
&
Catholike
mans
mouthe
,
where
the
intent
is
pure
&
godly
.
Therfore
your
wordes
that
sounde
Iesus
Christ
to
be
a
moste
electe
vessell
,
be
they
good
;
but
your
intent
that
wold
haue
him
an
elect
vessell
only
,
must
needes
●●
wycked
.
Your
wordes
that
sou●●●
Iesus
,
to
be
the
orgen
of
the
deu●●
mercy
,
he
they
good
:
but
your
in●●
whiche
wolde
haue
him
an
orge●●●
instrument
only
of
the
deuine
mercy
,
and
not
the
author
of
mercy
,
&
mercy
it self
,
must
needes
be
wycked
.
Your
wordes
that
sounde
Iesus
Christ
to
be
a
Prophet
and
more
then
a
Prophet
,
be
they
good
:
but
your
intent
which
wole
not
haue
him
the
giuer
of
all
prophercye
as
God
almighty
,
must
nedes
be
wicked
because
it
concordeth
not
with
the
veritie
of
Christis
condicion
,
and
consent
of
all
the
Catholyke
Church
:
which
beleueth
stefastly
bothe
,
aswell
that
whiche
your
wordes
affirme
,
and
that
also
which
your
intent
denyeth
,
It
foloweth
in
our
descripcion
:
He
is
the
sonne
of
God
,
but
accordynge
to
the
spirite
of
sanctif●yng
:
Your
But
ma●●festly
discloseth
where
at
ye
shute
.
Which
terme
is
yours
,
the
rest
is
in
S.
Paule
to
the
Romains
,
but
not
●●nakedly
,
as
ye
haue
alleaged
it
:
as
here
afterwarde
it
shall
appeare
.
First
let
vs
examine
what
ye
meane
when
ye
say
,
that
Christ
is
the
sonne
of
God
?
but
accordyng
to
the
spirit
of
sanctuiyng
.
If
ye
meane
as
S.
Paule
meaneth
,
then
your
meaning
is
good
:
if
not
,
then
is
your
meanyng
deuelysh
&
wycked
.
But
your
But
,
I
say
,
vttereth
your
intent
,
verely
that
Christ
is
the
sonne
of
God
onlye
,
as
other
good
men
are
,
whose
heartes
the
holy
ghost
hathe
anctified
,
ye
meane
the
sonne
of
God
by
adopcion
:
and
therfore
ye
knyt
vp
your
definicion
with
First
gotten
but
amongst
many
brothers
.
S.
Paules
wordes
wholye
and
sincerely
without
wrestyng
&
mangling
of
them
are
these
:
Rom.
1.
of
his
sonne
which
is
made
of
the
seede
of
Dauid
,
to
●●
chyng
the
flesh
,
&
declared
the
so●●●
of
God
in
power
,
accordyng
to
〈◊〉
holye
spirite
and
by
his
resurrec●●●
from
the
dead
:
This
is
S.
Paule
sentence
,
conteinynge
muche
more
then
ye
brought
in
,
&
eke
somewhat
lesse
by
your
But
,
whiche
if
it
were
in
Paul
as
it
is
in
yours
,
then
your
next
But
myght
folowe
the
better
.
In
these
wordes
S.
Paul
teacheth
,
Christ
to
be
,
not
only
the
Sonne
of
man
touching
the
flesh
,
but
also
the
Sonne
of
God
,
and
true
God
,
by
three
wayes
:
that
is
to
saye
:
By
power
,
by
the
spirite
,
and
by
resurrection
.
By
power
,
as
by
miracles
and
workes
,
whiche
were
aboue
the
condicion
of
man
:
of
which
he
spake
in
Iohn
:
Ioh.
v.
x.
Si
ve●
bis
meis
non
creditis
,
operibus
saltem
credite
:
.i
,
If
ye
beleue
not
my
wordes
,
yet
haue
credit
to
my
workes
:
By
the
holy
gost
,
as
in
sundrye
places
,
so
in
that
,
that
the
holy
ghost
came
doune
in
visible
forme
vppon
hym
,
what
tyme
the
●oyce
of
the
father
sounded
:
Mat.
iii.
xvii
.
Hic
est
silius
meus
in
quo
mihi
bene
cūplacui
:
.i.
This
is
my
sonne
in
whom
I
am
well
pleased
.
And
hether
unto
appertayneth
that
of
Ioh.
in
his
canonical
epysiel
,
Et
spiritus
est
qui
testificatur
.
He
promised
also
to
sende
,
and
accordynge
to
his
promyse
dyd
sene
the
holye
ghost
to
be
a
comforter
and
gyde
in
his
bodely
absence
,
vnto
all
such
,
as
faythfully
trace
his
wayes
:
Which
was
for
god
to
do
,
and
not
man
.
The
thyrde
argument
whice
S.
Paul
vseth
in
that
place
to
proue
Christes
deuinitie
,
is
his
resurrection
.
For
who
could
rayse
hym selfe
from
death
by
his
owne
power
and
vertue
,
but
the
naturall
son
of
God
,
which
said
Tollite
templum
hoc
,
et
in
triduc
excitabo
illud
:
.i.
Destroye
ye
this
temple
,
and
in
thre
dayes
I
wyl
builde
it
vy
agayne
.
Iohn
.
x.
ego
ponam
animam
mean
&
iterum
sumam
eam
,
nemo
tolle●
eam
a
me
sed
ego
ponam
eam
ameips●
potestatem
habeo
ponendi
eam
,
&
iterum
potestatem
h
abeo
sumendi
cam
:
That
is
to
saye
:
I
wyl
put
my
soule
from
me
,
and
I
wyll
take
the
same
again
vnto
me
;
None
shall
take
it
frome
me
.
but
I
wyl
put
in
from
meselfe
:
I
haue
power
in
my selfe
to
putte
it
awaye
,
and
I
haue
power
in
me
to
take
it
agayne
.
Ye
see
then
what
s
.
Paule
meaned
in
that
place
,
and
ye
heare
howe
that
other
partes
of
the
scriptures
do
confirme
also
his
menyng
&
intent
in
that
behalf
.
Wherfor
your
meanyng
and
intent
which
is
repugnaunte
hereto
,
must
needes
be
wycked
and
naught
.
And
somethyng
to
say
of
your
next
But
which
is
:
Christ
is
the
first
begytten
sonne
of
God
,
but
a
mongest
many
broothers
.
I
pray
you
which
of
all
his
brothers
can
saye
:
Ego
ex
Deo
processi
&
veni
:
.i.
Ioh.
viii
I
proceeded
further
and
came
from
God
:
Whiche
of
so
many
can
saye
:
Ioh.
xiiii
Creditis
in
Deum
,
&
in
me
crdite
:
.i.
Beleue
ye
in
God
and
beleue
in
me
?
Which
of
so
many
brothers
can
sya
:
Iohn
.
x.
Ego
&
pater
vnum
sumus
:
.i.
I
and
my
Father
be
one
?
which
of
them
all
can
say
as
he
sayde
to
Philip
:
Qui
videt
me
,
videt
patrem
:
He
that
seeth
me
,
seeth
the
Father
?
which
of
so
many
can
saye
&
performe
:
Qui
credit
in
me
,
habet
vitam
aeternam
:
He
that
beleueth
in
me
hath
lyfe
euerlastyng
?
Which
of
you
then
can
saye
:
Mat.
xvi
Qui
non
honorat
filium
,
non
honorat
patrem
:
He
that
honoureth
not
the
sonne
,
honoureth
not
the
father
?
Agayne
,
to
whom
of
so
many
brothers
was
it
euer
sayde
:
Thou
art
Christ
the
sonne
of
the
lyuyng
God
?
To
which
of
so
manye
brothers
may
it
be
sayde
:
Iohn
.
iii.
Qui
non
credit
,
iam
iudicatus
est
:
quia
non
credit
in
nomine
vnigeniti
filii
Dei
:
That
is
:
He
that
beleueth
not
,
is
alredye
condemned
:
because
he
beleueth
not
in
the
name
of
the
onlye
begotten
sonne
of
God
?
If
ye
can
declare
any
to
be
equall
with
hym
in
these
poyntes
,
then
wyll
I
graunte
with
you
that
he
hath
mo
brothers
:
&
euery
of
them
true
God
.
For
none
but
God
can
saye
as
he
hath
sayde
:
&
to
none
but
to
God
can
it
be
sayde
whiche
ye
haue
hearde
.
In
meane
tyme
I
beleue
him
to
be
brotherles
,
and
confesse
him
to
be
th
only
begotten
sonne
of
God
,
consubstanciall
&
coequall
to
the
father
in
al
power
,
honor
,
and
glorye
.
And
for
your
further
instruction
reade
at
your
leisure
,
s
.
Paule
in
the
first
to
the
Hebrues
,
where
ye
shall
fynde
that
S.
Paule
proueth
hym
to
be
brotherles
,
&
the
naturall
sonne
of
God
,
&
true
god
.
for
.iii
,
causes
chiefly
:
th
one
is
,
because
he
is
the
creator
and
maker
of
Aungels
(
as
there
he
proueth
)
:
the
other
,
for
that
he
is
honored
of
angels
:
that
third
,
because
he
hath
his
seat
for
euer
&
euer
.
Now
sit
,
all
if
euery
iust
man
is
the
sonne
of
God
by
adopcion
,
who
so
iuste
that
made
the
Angels
,
that
is
honored
of
Angels
,
that
sytteth
at
the
right
hand
of
God
the
fathers
magesiie
in
seat
for
euer
&
euer
,
But
Iesus
Christ
alone
,
whom
S.
Peter
calleth
Verum
filium
.
ii
.
Pet.
i.
The
true
sonne
of
God
,
&
not
the
sonne
by
adopcion
?
And
of
whom
s
.
Iohn
sayeth
:
Hic
est
verus
Deus
&
vita
aeterna
:
This
is
true
God
,
&
lyfe
euerlasting
.
And
if
none
made
angels
,
none
to
be
honored
of
angels
,
none
hathe
seate
euerlastingly
,
but
Iesus
Christ
:
then
of
likelihod
he
is
brotherles
.
Agayn
to
creat
Aungels
,
to
be
honored
of
Angels
,
to
haue
seate
for
euer
&
euer
if
it
be
for
God
only
,
then
is
Christ
God
:
and
I
beleue
that
he
is
.
Arri.
FVRTHER
he
was
notable
by
miracles
,
but
which
god
wroght
by
him
,
as
also
the
Prophets
of
the
old
lawe
,
dyd
many
wonderful
miracles
:
yet
may
we
not
cal
them
gods
therfore
.
Proct.
FOrsothe
I
graunte
,
that
bothe
Christ
,
and
the
Prophets
of
the
olde
lawe
,
did
veray
great
miracles
:
yet
their
miracles
not
lyke
great
,
nether
the
maner
of
doynge
one
,
as
anone
ye
shall
heare
.
And
where
ye
say
that
God
dyd
suche
miracles
by
him
:
I
graunt
that
he
dyd
:
So
did
he
make
and
create
all
thyngꝭ
by
him
also
:
What
?
Had
he
not
in
himselfe
therfore
the
power
to
make
&
create
all
thinges
?
Yes
no
doute
:
as
who
is
the
same
selfe
thing
,
essens
&
nature
,
that
the
father
is
:
so
that
,
to
say
that
the
father
made
all
thynges
by
the
sonne
,
is
as
much
to
say
,
that
the
father
&
the
sonne
one
god
,
one
power
made
al
thyngꝭ
,
not
one
doing
more
then
thother
:
for
ther
is
not
betwene
than
one
,
&
then
another
,
but
both
one
touchyng
the
deitie
,
and
.ii.
persons
of
the
same
.
Therfore
to
graunt
vnto
you
,
that
God
wrought
miracles
by
Christ
,
yet
doothe
it
not
folowe
that
,
Christ
had
not
in
himselfe
power
to
doo
miracles
:
for
he
had
power
in
him
to
do
all
thyng
as
absolutely
as
the
father
had
:
who
sayth
:
I
and
the
father
be
one
.
Iohn
.
x.
Agayn
:
The
father
is
in
me
,
and
I
in
him
:
Iohn
.
iii.
And
All
power
is
gyuen
me
in
heauen
and
in
earthe
.
What
greater
miracle
can
there
be
,
then
to
put
away
the
soule
,
and
take
it
agayne
?
And
Christ
did
so
,
&
sayde
that
he
had
power
in
him selfe
so
to
do
:
Iohn
.
x.
and
dyd
so
in
deede
.
Now
(
syr
)
although
the
Prophetes
&
other
dyd
veraye
great
miracles
,
yet
the
maner
of
doynge
so
dyuerse
betwene
Christ
and
them
,
well
proueth
him
to
be
God
,
and
these
not
to
be
goddes
.
For
as
thei
dyd
nothing
of
themselfe
,
so
dyd
Christ
absolutly
all
of
himselfe
.
They
euer
vsed
inuocations
and
prayer
er
they
were
able
to
do
any
miraculous
matter
.
But
Iesus
Christe
dyd
all
of
hym selfe
,
neuer
prayed
,
neuer
inuocated
the
father
what
tyme
he
wolde
shew
any
miracle
,
but
of
his
owne
deuine
power
,
and
with
his
onlye
worde
he
wrought
miraculons
wonders
:
what
sayde
he
too
Lazarus
,
Iohn
.
xi
.
Lazare
veni
foras
?
What
dyd
or
sayde
he
to
the
wydow
her
sonne
,
Lukc
.
vii
.
but
Adolessens
tibi
dico
surge
:
.i.
Yonge
man
,
I
saye
vnto
the
,
ryse
.
What
dyd
or
said
he
to
the
doughter
of
the
ruler
,
but
Puella
surge
:
.i.
Damesell
arise
.
Math.
ix
Helyas
I
graunt
dyd
rere
vppe
the
dead
,
but
first
prayed
.
4
,
Re.
4
,
Helyzeus
when
he
relyued
the
sonne
of
Sunamite
,
prayed
alone
in
a
chaumbre
,
the
dore
cloose
shutte
vnto
him
.
Peter
also
relyued
Tabita
,
but
first
prayed
earnestly
on
his
knees
and
then
sayde
:
Tabita
aryse
.
Act.
ix
.
Lykewise
to
Eneas
,
which
kept
his
bed
.viii.
yeares
,
he
sayd
:
Eneas
,
the
lord
Iesus
Christ
make
the
whole
,
aryse
and
make
thy
bead
.
If
S.
Peter
coulde
worke
so
hygh
miracles
in
Christes
name
,
was
not
Christ
himselfe
able
to
do
the
lyke
,
and
more
greater
in
hys
owne
name
?
Wherfore
loke
howe
muche
difference
is
betwene
commaundyng
,
and
desyring
:
geuyng
&
deseruyng
:
of
him selfe
,
&
by
anothers
power
:
so
much
discrepaunce
is
betwene
Christ
&
other
in
workyng
miracles
.
And
forasmuche
to
commaunde
,
to
giue
of
himselfe
,
and
by
no
other
power
,
life
to
the
dead
,
health
to
the
sycke
.
&c.
is
for
god
only
to
do
:
Beleue
Christ
to
be
god
,
that
hath
and
can
do
that
same
.
And
the
other
that
dyd
nothing
but
vpon
desyre
,
&
desert
through
fayth
and
prayer
,
and
by
an
other
power
,
call
them
not
godds
,
neither
compare
them
with
Iesus
Christ
for
shame
.
Arri.
THIS
haue
I
vttered
my
opinion
in
Writyng
,
accordynge
to
your
good
Lordships
commaundment
,
besechyng
your
lordship
to
take
the
same
in
good
part
,
as
the
thyng
done
by
him
which
is
prest
and
readye
to
do
your
lordships
Wyll
&
commaundment
in
all
poyntes
that
maye
be
perfourmed
by
this
weake
vayne
of
wytte
in
me
.
Proct
,
ANd
thus
haue
I
confuted
the
same
your
opinion
by
writyng
accordynge
to
the
truth
of
the
pure
scriptures
of
God
,
affirmyng
(
contrary
to
your
assercion
)
Iesus
Christ
to
be
the
naturall
sonne
of
God
the
Father
,
and
true
God
in
all
poyntes
equall
&
consubstanciall
to
his
father
:
and
this
doctrine
to
mainteyn
and
defende
I
am
prest
and
ready
a
gaynst
you
&
al
other
that
wyl
deny
it
,
to
th
uttermost
of
all
my
power
.
And
forasmuche
the
vayne
of
your
wytte
be
but
weake
(
as
ye
saye
)
,
I
wolde
wysh
that
ye
shulde
not
ouercharge
it
so
much
,
neither
strayne
it
so
farr
as
to
compasse
such
matters
whiche
the
strongest
wyt
can
neuer
bring
to
passe
.
If
therfore
your
wit
be
but
lytle
,
spende
it
all
well
,
&
all
lytle
inough
.
And
so
doyng
,
ye
shal
not
neede
to
beseche
or
requyre
anye
man
to
take
in
good
parte
your
doynges
,
they
themselves
commendynge
themselfe
,
&
deseruyng
fauour
at
euery
honest
mans
hande
.
But
if
ye
perseuer
in
this
wycked
fascion
,
as
to
perswade
blacke
to
be
whyte
,
chalke
chese
:
then
eche
wyse
man
may
well
thinke
,
wyll
&
wyt
to
haue
wrestled
in
you
so
long
,
that
wyll
hathe
driuen
wyt
out
of
possession
,
&
wholly
optayneth
the
souereigntie
in
you
,
&
so
you
to
do
all
thyng
vpon
wyll
without
wyt
.
Of
all
men
I
am
lothest
to
see
it
in
you
,
for
I
protest
before
god
,
that
I
beare
as
good
hert
,
and
wysh
as
much
good
vnto
you
as
I
do
to
my self
.
The
contrary
I
wold
not
haue
you
thinke
in
me
,
although
I
haue
taken
vpon
me
to
condemne
your
opinion
:
and
whyles
I
do
the
same
shall
seeme
sumwhat
roughly
to
talke
vnto
you
perchaunce
:
but
rather
that
I
greatly
detest
&
abhor
the
opinion
and
sect
,
whiche
can
not
to
sharply
be
touched
:
for
to
youre
person
I
owe
no
displeasure
or
malice
at
al.
And
thou
christian
reder
in
stede
of
long
conclusion
in
the
matter
that
I
treate
of
,
reade
the
Psalme
of
Athanasius
which
herafter
foloweth
:
Besechyng
the
to
take
in
good
part
these
my
doynges
,
wherin
good
wyl
hath
wrought
all
that
it
coulde
,
how
soeuer
power
&
facultie
haue
ben
answerable
therto
.
Mutuo
oremus
vt
saluemur
.