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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	motion_n	natural_a	2,016	5	6.5181	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01631	Two common places taken out of Andreas Hyperius, a learned diuine, whereof, in the one, he sheweth the force that the sonne, moone and starres haue ouer men, &c. In the other, whether the deuils haue bene the shewers of magicall artes, &c. Translated into English by R.V.	Hyperius, Andreas, 1511-1564.; Vaux, Robert.	1581 (1581)	STC 11762; ESTC S105728	35,120	125

these thinges and without them the like may come from some other thinge other causes and h●●●es comming to but of God him 〈◊〉 are all things made perfect and if I may ●e saye thorowly finished One planteth another watereth but only God geueth the encrease and neyther they which plant or water are any thinge but God alone is all in all 1 Cor. 3. 1 Now will I answere to theire argumentes in order As cōcerning the Meteores it is false that they come by the force of the Starres First al their matter is beleued to be brought forth out of these inferiour thinges and there is a certain force in the earth it self to cast out vapors what soeuer is of that sort Moreouer such matter abideth nere vs in the ayre very farre of frō the stars and is freely and at libertie moued or driuen vntill it haue taken some conuenient forme Besides that oftentimes the mater being gathered together is sodenly disseuered and againe whē it is thought not to be some of the Meteores come foorth As for the Cometes the Philosophers themselues dare not ascribe vnto the starres Many of them affirming among whom is Seneca that they are peculiar stars shining by the commādement of the highest God that they may shew some strange thing vnto men Besides that what great varietie of the Thunder and Lightning is there we contrary to the lawes of the philosophers haue felte them euen in the middest of winter and in colde Regions as also that Snowes haue fallen oftentimes in summer Furthermore the violence of the lightning is maruelous wherwith huge building are caste downe money is melted the lether of the purse being vnhurt the bone of the legge is broken the flesh without remayning whole a man staine and no signe of a wounde Of these I say and the like what reason I pray you will they geue Wherfore Aristotle him selfe graunteth in the beginninge of his meteorology that there are many thinges spoaken of this matter doubtfull and vncertaine and some things to be so so touched And if otherwhile they doe foreshew a Comet or some such thing to appeare yet we must see again how oft they are deceaued and doe deceaue how ofte in like maner such thinges are seene when as no man hath shewed any thing afore so that no such kind of predictions are nothing els but light and vncertaine coniectures Finally whereas Aristotle doth define that all these inferior bodies are moued and gouernd by the motion of the celestiall bodies we will take it as spoken of him which hath bent his minde to search out onelye naturall causes and humaine wisdome As for the true God the Author and gouerner of all thinges he neuer did know Whilest he doth beholde and looke vpon the creatures more then right was he coulde not ascend to the Creator himself wherof it commeth that the selfe same Aristotle hath defyned that the world was not made in time but that it is eternall and many other things contrary to the truth of the holy scripture Let vs therfore follow the scritures which manifestlye doe perswade that all meteors are formed shewed forth by God alone when and how it pleaseth him God is said to geue raine Psal 147. Amos. 4. Mat. 5. Act. 14. to bring the winds out of his treasures Psal 135. to stirre vp a showrie storme which lifteth vp the waues of the sea throweth down the shippes with a vehement force And straight way againe commaūding the tempestes to cease and the waues to be ●il Psal 107. Also Iob. 37 God hath thundered with his voice doing maruels and great thinges we not knowing how they be done He speaketh to the snow that it may be vpon the earth Also out of his priuie chambers cōmeth the whirle-winde and out of the seatterings of the cloudes his colde By the breath of God the frost is geeuen and the bredth of waters is frozen Beside that for the watring of the earth he weryeth the cloudes and againe he driueth away the cloudes with his light 〈◊〉 Moreouer the earthquake when Christ was in dying Mat. 28. those which are shewed to come before the day of the last iudgement Matt. 24. Luke 21. As also Act. 4. and 16. are written that they shall be wrought by the power of God 2 To the second argument wherwith it is said that hearbes trees and fruites are very much holpen with the heate of the sunne moistnes of the moone it may be graunted that by some meanes they are helped But that they are the cause that they grow or spring foorth so largely as they doe that I doe constantly deny For euen the earth it selfe doth within nourish a certaine natiue heate Beside that euen through the same earth waters are shed abroade here and there as it were in vaines the which we must graunt no lesse nay rather because they are nigher more to auaile then the sunne or the moone What say you to this that God oftentimes euen without dewe or raine doth make the ground fruitfull and sendeth plentie of corne chieflye in Egipt where the common watering chaūceth not with raines but with the yearely ouerflowing of Nilus Plinie witnessing it Lib. 5. cap. 9. and lib. 18. cap. 18 and other wryters Farthermore the dearth of corne is seene sometime euen then when raine inough and inough hath falne before For God punisheth the sins of men by what meanes he listeth Againe when it lyketh him sodenly and in very great drought hee geeueth aboundance of all thinges the which in the time of Elias and Elizeus and many other times is marked 1. Kin. 17.18.2 Kin. 18. Psal 107. it is plainly said that God turneth Riuers into a wildernesse and the water springes into a thirstie or drie place And also he chaungeth a fruitefull lande into barrainenesse for the wickednes of thē that dwell therein And againe he chaungeth the wildernesse into a poole of waters and a drie lande into water springes c. Wherefore with great cōsent haue the fathers taught that it ought not to be graūted that with the heate or helpe of the Sunne any thinges here are increased or els come forth Basilius of the sixe dayworkes the first homilie the Lorde saith let the earth bring forth green herbe By it selfe let it bring foorth herbe needing the helpe of no other thing at all For because some think the Sunne to be the cause of those things which grow out of the earth by meanes of the attraction of the warmth that draweth the force of which is in the depth of the earth to the rimme or outside euen therefore more auncient is the making of the earth than of the sunne With which error let them that be deceaued cease to adore the Sunne as if hee gaue the cause of life If therfore they wil beleeue that before his generation or beginning all thinges about the earth were made let them also remitte the vnmeasurable seruing of him thinking thus

the lyfe of Hilarion doth shewe that the deuill did somtune set forth before the saide holy man to be hard of him the cryinge of yong children the wailing and lamentation of women the noyse of armies the blating of cattell and straunge sounds of diuers voyces that he ranne away rather for the sounde than for the sight And a while after he sheweth at vnawares when the Mone shined he sawe a chariot with fiery horses to runne vpon him and whē he had caled vpon Iesus before his eyes all the pompe was swalowed vp with a sodden openinge of the earth He addeth how ofre naked women appered vnto him while he laye how ofte verie great ple●●ie of delicates appered to him beinge an hungred And he reckeneth vp certaine other thinges And all things were on this wise prepared of deuiles which to call hym away from faith from feruent inuocation and contemplation of deuine things did set forth things not true but shapes and unages of thinges or els bodies for the time formed Secondly the instrumentes of the senses or the meanes by which they worke are otherwhi●● striken hurt by reason whereof they cannot decerner As for erample many tymes such humors are shed aboute the eyes for the which some man beleueth that he loketh thorowe a syue that he seeth gnattes or other sinal bodies parthy cleare partly unstie also cobwebbes the smal heyres of wol circles about candels that are lighted ● the wh●che disease the Phisitians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffusio a sheading abrode or a web in the eye and in ertendinge she sight of the eye all bodiesseme lesse but in diminishing thereof they all seme greater They that are sioke of of the disease called Glaucoma which is a humor in the eyes like christall accordinge to the proportion of the humor aboundinge do thinke all thinges are diuersly colowred And how the sight and other senses of them that be dronken are deceyued for because of the grosse humors that are dispersed is too much knowne And how saye you by this that the Media or meanes which are put in betwene the instrument of the sighte and the bodies laid against it do often bring to passe that thinges are iudged to be other thē they be Through glasse the sense and color is chaunged the same may likewise happen of subtile or thinne humors and exhalations dispersed by the ayre nigh vnto vs. And wood that is parte put into the water appeareth croked the which notwithstanding is right For that that thinges put betweene the instruments of the sences and the bodies layde against them doe cause such deceauing shapes And these impedimentes can the deuill easilye bring forth as well in the instrumēt of the sight as in the instruments of the other sences and he doth so beguile men that they beleue and perceiue other things then in deed they see and perceaue Thirdlye manie times are the powers of the mind troubled I say memorie vnderstandinge or reasoning thought imagination and the rest that are toyned to them wherof it commeth that they which are so affected cānot any more iudge right and they thinke they heare see and perceaue wondrous things and yet they are deceaued These effectes are seene in them which are sicke of the phrensie melancholie or madnes Galene in his booke of the differences of the effectes that followe sicknesses doth shew that Theophilus the phisition when he was sicke of the phrensie be thought that hee saw and hearde miusirels continually playing in his chamber and he commaunded they should be dryuen out But when he was recouered he could tell of all thinges that he or they which came to him sayd or did that is to say because only imagination in him was hurte and not cogitation or reasoning In many that are phrensie reasoning or cogitation is onely hurte in some the memorie also and more powers of the minde Furthermore the molancholicall humor hauing dommion doth cause that some doe thinke themselues to be bruite beastes whose voyces and motions they imitate that they be stone or glasse vessell that they are inuaded of murtherers enemies that they are inspyred with the power of God and foreshew things to come Hotte humors as bloude and yelow choler when they abounde and doe molest the brayn they cause madnesse and woodnesse so that men vse thēselues after the manner of wilde beasts And who is ignorante that the imagination of some otherwhile is so vehement either when they wake or when the other sences are at rest through slepe that they think themselues to perceaue doe those thinges which notwitstanding by no meanes they doe Wheras therfore deuils when God doth permit can infecte meate drinke the ayre that is dispersed about vs and therfore also may strike our bodies with diseases and other discommodities it is neuer a whit to be maruayled at if also they hurte our brayne and the powers of the minde abydinge therein that we thinke we doe perceaue and doe straunge thinges Hether may be referred that which Augustine in the 18. booke De Ciuit. Dei cap. 18. doth make mention of in these wordes A certaine man did reporte that at his owne house in the might before hee slept he saw a certaine Philosopher very well knowen vnto him comming vnto him and that he did expounde vnto him certaine Platonicall matters which he being afore requested would not open And when it was demaunded of the same philosopher why he did that in that other mans house which he denyed to doe in his owne house when he requested it I did it not saide he but I dreamed that I did it But by this meanes that which the one dreamed was declared vnto the other being awake by a phantasticall Image Thus much hath Augustine And a little before in the same place he had sayd The fantasie of man as in dreaming when men sleepe so also in cogitation while they wake may be innumerable kinds or sorts of things be diuersly altered of this sorte is that which in a certain Canon of the Auciran counsell held the yeare 308. Certaine doe affirme to be written it is reported of Gratian 26. Duest 5. Canon Episcopi Certayne wicked women beynge gone backe after Sathan seduced by illusions of deuils and phanfasies do beleue and porfesse that they do ryde vpon certaine beastes in the nighte houres with Diana a godnesse of the pagans or with Herodias or with an innumerable multitude of women and that they passe ouer a great deale of grounde in the dead time of the night and that they obay her commaundement as their Lady mistres and that they are certaine nights called foorth to doe her seruice And after a few wordes he saith Priestes ought to preach that by all meanes these thinges are false and that suche phantesies are put into the mindes of the faythfull not by a godly spirite but by a wicked spirit● for Sathan which doth transfigure or chaunge him selfe into an aungell of

lighte when he hath faken the minde of any woman and hath subdued her vnto him through vnbeleefe straightway doth transforme himselfe into diuers fashions and similitudes of diuers persons and doth bring out of the way by all by-wayes the minde which he holdeth captitle deluding it in dreames shewing somewhile ioyful things somewhile heauie thinges somewhile knowen persons somewhile vnknowen persons And when as only the spirite doth suffer this the vnfaithfull minde supposeth these things to happē not in the soule but in the bodie c. These and such like thinges therefore happen when as the powers of the minde as I sayd before are troubled Fourthly The deuils oftentimes doe quicklye place some bodies in steade of other some whereof it cōmeth to passe that we suppose those former to be chaunged into the latter and so our sences are deceaued by the only alteration of the bodies And therfore August in his worke De Ciuitate Dei Lib. 18. Cap. 18. doeth say That the felowes af Diomedes were not chaunged into birdes as they commonlye fabled but that they were taken away and destroyed by euill Aungels Reuengers and in their stead Birdes being brought from some other place were sodainly set downe the which birdes those that haue falsly supposed those men to be turned into since that time haue called the fellowes of Diomedes or Diomedes hys birdes In like maner Iphigenia the daughter of Agamemnon when she stoode before the aulter to be slaine was quickly taken away by some euill Spirite and in her place was placed an hind the same spirit doing it This is a token that it is true for that she was afterwarde found aliue in Chersonesus beside the moūtayne Taurus And there was presidense of Dianas sacrifice And oftentimes are vnbeleuers by this meanes deceyued of deuiles and these mockages haue geuen a beginning to so many triflinge transformations as of Ouid and other are famously set forth From these doth not greatly differ the fraud of certaine vacabunds iugglers which playing with the nimblenesse of theire arms hands are thoughte to thruste themselues thoro we the arme or tongue or forhead● with a dagger to drawe out bloud and to do many other things when as notwithstandinge they do nothinge els but sodenly chaung the instruments and doe deceyue with the onely swiftnes of motions By these meanes therefore by others which the deuile being endued with the knowledge of natureall thinges and with passinge experience doth vnderstand and mans wit doth not conceyue men may be deceyued aswell of the deuill him selfe as of those whome he teacheth so that of diuers things they apprehend false opinions And God doth somtime permitte that eyther with incantation or els with the foresaide forms of illusions men be hurt or take damage whether in theire bodies or in sences of the minde or in o ther thinges not for because of the vertue or strength of any wordes or actions which are done of the Magitians with obseruatiō as though in them were some syngular force but for the couenante that priuelie they haue with the deufles by cen● sone of which couenant the deuiles do gladly performe onto there worshipperes the things which they tequire as farre as they can and specially those things which are fitte to hurt Moreouer God doth permitte the deuiles to exercise theire power upon some as well for the sinnes of them which desire that other may be hurt the which because they haue once geuen them selues to the deuil God will harden in theire wickednes as also for theire sinnes who are touched with the harme or els for some other causes whcih are hidden and yet alwayes on God his behalfiust According to which opinion I haue read Augnstin in a certaine palce to haue spoken as touthinge these matters Neither sures iy it is lawfull to put away these mischicfes with other mischiefes that is to saye with charmes or inbocaffon of deuilles for that were to aske at the deuill the author of all euile that which is good which ought to be waighted for at God alone and of him is wonte to be geuen but by faith in God and the fruites of faith that is to say with prayer and almes we must require of God that he accordinge to his goodnes deliuer vs from eilill And if it be not so taken awaye then if remaineth that we suffer paffenflie all incommodities as longe as it shall seeme good to him to punishe and to trie vs Which maner of coūcel against this kind of temptations and daungers to be bsed is here there commended in the soripfures also in the 33 question 1 Cano. Spiper Sortiarias And so also Macaruis brought to passe that the parentes of the wench were no longer letted with the bewitehing c. Now must I speake of those things which I haue referred to the second order of magicall matters that is to say of diuinations I haue reekened vp those formes of diuinations which the scripture doth mention if anie desire more he may seeke them out of other wrytcrs In the prophetes writhinges they are all in generall condenmed And the godlie are commaunded to aunyde them and that chiefly for these causes first for that they are inuented of the deuill whose workes are all euile and do tend alwaye vnto mischiefe Wherfore very farre are distant prophane diuination and holy prophesie as well because that is faught of an euil spirite and this is adininistred of God and the holie Ghost as also because that is not of what things so euer but onely of certayne thinges and for the most part euill and this may be accounted of what things soeuer but esperedye see the naturall causes prepared For naturall causes beinge layde the effecfes doe alwayes for the most parte follow By which teason both Phisitions and Husbandmen ofcen doe fore see that certaine thinges do follow of sure causes And in bruite beastes also may be considered in certaine hidden power of perceauing afore things that are to come whereof are noted by their motions and actions raine tēpestes and many such like thinges And because they are throughly cunning in many thinges by long erperience of time they can most certainly pronounce of as such like thinges Therefore oftentimes doe they gather Prophesies of those effectes which are wrought by the helpe of naturall thinges Thirdly they doe marke what thinges are alreadie prepated in any place or beginne to be done And these selfe same things then straight way shew to some bodie dwelling in another place and perhappes far distante which as a Prophet doeth manifest the same to all men and de sireth to seeme to bee a shewer of thinges to come And when the men of that place do after a certain space perceaue that the matter is so as it was tolde them they thinke that of that thinge there was bttered a pro phesie Yea easie it is for the deuil which is of a most subtile and most nimber nature and doth most swiftly

which matter Chrisost hath spoken somwhat tom 5 Homil. 21. 3 The second by callinge vpon the deuil for the Magitians with their charmes do call vpon enell spirites and allure them the which also for the couenaunt that is betwen them are ready to do any thing And God doth geue them leaue so that they ran fashion certain bodies for a time which with our senses are perceaued as I haue aforesaid And by this meanes did Pharao his Magicians worke miracles of whose whisperinges that is to say still inuocationes the scripture speaketh plainely Exod. 7. c. Although in these signs or wonders very things are laied before the senses yet shall they not be called true miracles sith that the other causes which must be considered in true and properly said nuracles are lackinge 2 Secondly miraels are wrought of spirites and euill men in which veric things are done and sene but vsing certaine natural things onely For in stones hearvs and such like thinges there is a certayre hidden force or stregth wherwith straunge things may be done and the deuns and magitians haue notable knowledge of such naturall forces others in the meaue while which do not vnderstād this vse of natural things doe suppose greate miracles to be wrought when there is nothinge lesse Such a thinge is it that the lampe which neuer goeth out in a certaine chappell of Venus is counted a miracle when as notwithsian ding that may be done by arte and naturall instruments that is to say with the stone called Asphestus which is found in Arcadia as saith Plini lib. 37. cap. 10 and is of that uature that beinge once kindled it neuer goeth out And Plini maketh mention in the 18 boke of his natural history Chap. 1. of Limis viuus or asphestinue a kind of flar that it can not be consumed by fire Therefore these miracls also because they are not done by the power of God but rather by a naturall force deserue not to be reckoned among true racles 3 Thirdly miracles are done by magitians in which certaine things appeare to the senses and yet are not verie things but there is nothing els but that the senses of men are deceaued and deluded that they thinke they see and perceaue things which neuertheles they neither set nor perceaue Which deceate how many ways it may be done I haue afore declared Therefore not these neither ought to be deemed true miracles because the very things are wanting and the senses are deceaued 4 Fourthely By what meanes soeuer eyther apart or priuie miracles are wrought by Magicians and whether verie thinges be remayning in them or onely do falsly appence yet aslonge as the causes once manbred in the definition are not sene in shem they can not be indged any other but lyenge signes and lyenge unra●●es For they can not be true which art neither done by the true power of God neither to the presor●●ed ends that ●● to pro●● the truth of doctrine of faith ●● of Gods proinisses or of the ●●●ght of God nor are directed to set ●●●th the glory of God Neuertheles 〈…〉 vuto the wicked is gran̄ 〈…〉 to worke miracles such as the Godly can not as Christ hath signified Mat. 24. sainge that f●●se prophetes and false christes should worke signes and wouderes that euen the electe if it might be may be ●●●●aued And yet not therefore as rightly Augustine doth note lib. 83. questionum questi 79 are the wicked to be thoughtmore worthy then the godly or more acceptable vnto God as neither the Magicians before Phar●● more hette● thē Moyses the man of God Although the wicked h●●e not power geuen them to worke miracles where and when they wall but onely where when ● how it seemeth good to God Wherfore these Magicians of Egypt although they the need serpents blond●●●●aters and frogs which were an deede great matices Yet when they came to lice they could doe nothing and they were compelled to to confesse 〈◊〉 Moyses did all things with the finger of God that is to say by Gods power Good s Also the Grorcistes Act. 19. are not able to drine out the euill spirite So alwayes at the length must a lie geue place to the trueth There are diners causes for which God doth geue so great power to the vngodly 1 The first If any of the vngodlie doe worke miracles vsing inuocation of the name of God thē must we vnderstand those miracles to be brought to passe for the onely worthinesse of the name of God for that God wil haue his name to be had in beneration neither doth he suffer it in vayne to be called vpon of which matter I haue touched somewhat afore 2 The second cause If any work miracles not calling vpon the name of God but by other meanes as by helpe of deuils c. This hapneth that the euill that is to say as well they that worke thē as those which looke on them and follow them ane confirmed in euill are seduced and drawen into new erxours After which sorte Pharao and the Magicians were hardened in euill And 2. Thess 2. the wicked are blineded that they should beleeue lyes 3 The third cause Vnto the wicked power to doe miracles is geuen that the constancie of the godly may be tryed and their patience exercised Whereof it is sayd Deut. 13. that God by a false Prophet which foresheweth true things worketh miracles doth trie his people Symon Magus is written to haue wrought many wonders againste Peter the Apostle 4 The fourth cause Euil mē are sussered to worke miracles least holy men vnto whom the same facultie is by God graūted should be too proude in them selues and shoulde hunte after vaine glorie Moreouer least the residue of men should measure holinesse by miracles Or els which is greater and soundeth to Gods dishonoure that they shoulde giue godly worshippe vnto them as Act. 15. the men of Licaonia for because of a lame mā restored to helth would by and by giue diuine honors and sacrifices to Paule and Barnabas 5 The fifte causE that happeneth lest any should thinke the gifte of working miracles to be greatly des●red before manie other giftes which aswell are more necessarie to the church of God as also do oringe more plentifull profit of which sorte specially are the giftes of prophesie go●●enment c. For God doth garnish his church at all seasones with so sorie giftes the which good doe v●e to manie good purposes and some gifts in the meane while are somtime common to the vugodlie but they fowly abuse them therfore as manie vugodly mē doe sometime abuse the gifte of tongues of wisdome or the like euen so doe they somewhile abuse the gift of miracls Therefore as the Apostle geueth warning 1. Corinth 11. let vs behold and embrace the more excele●t giftes Hether beiongeth that also that Christ saith to his discipls Luc. 10. re●oce not in this that spirits are subiecte vnto you but reioyce because your names are written in heauen 6 The sixt cause Therefore also signes and wonders are wrought● of vngodly and false feachers sest rashly we should receaue any dortrine which shall happen to be proued by miracles or rather that we require not the doctrine which is set forth to vs to be established with signes and wonders Both doe alike incurre reprehension that is casilie to beleue for because of miracles and not to beleue ercept unracles be adiovned The former is a signe of light headed men the later of vnbeleeuers Of the former it is plainly sayd Deu. 13. If there arise in the midst of thee a Prophet or a Dreamer of dreames and geue thee a signe or a wonder and that signe or wouder which he hath foretolde thee come to passe and he shall say let vs goe after strange gods which thou hast not knowen let vs serue thē thou shalt not heare the words of that Prophet or him which hath dreamed such maner of dreame Because the Lord your God doth tēpte you that he may know whether ye loue the Lorde your God with all your harte and with all your soule ●e shall walke after the Lord your God and him shall ye feare ye shall keepe his commaundementes and heare his voice ye shall serue him and claue vnto him Of the latter that is to say that we ushold not require signes for cōfirmation of the doctrine is ertante the greeuous chiding of Christ to the Iewes Mat. 12. The wicked and adulterous generation seek a signe but no signe shall be geuen them but the signe of Ionas the prophet And 1. Cor. 1. the Iewes reqire a signe and the Greekes wisdome It remayneth then that indgement touching doctrine which is set foor●h must not be taken of miracles ioynd therto but of the word of God that is the writinges of the Prophetes and Apostles as Christ doeth discusse Luke 16. where he bringeth in Abraham speakinge They haue saith he Moyses the Prophets let them heare them And if they heare not Moyses the Prophets neither will they beleeue if any rise againe from the dead And Esaiaas saith cap. 8. Aske counsell at your charming Diuines which mumble and say Doth not a people aske counsell at his goddes Shal men runne to the dead for the liuinge Get thee to the law and Te●●●●onie Therefore let vs know that all doctrine which agreeth not with the holy Scripture is to be reie●ted although great miracles are ioynd and though Paule himselfe or an Angell from heauen aftirme the same Galath 1. Soli Deo honor gloria The English of those Latine verses not Englished Pag. 92. 1 Croesus passing ouer Halys Shall destroy many kingdomes meaning other mens ●he ambigue beeing in ● word Per●t which sig●●ieth both to ●●troy lose Shall loose many kingdomes meaning his owne 2 I say O Pyrthus thou mayst ouercome the 〈◊〉 Or For it hath ●oth there sen ●●●in the La●●e it is to 〈◊〉 const●ued ●●●●●●way you 〈◊〉 I say O Pyrthus the Romanes may ouer come thee