The
firste
parte
.
THAT
the
Quens
most
excellent
Maiestye
,
the
honorable
Lords
of
hir
preuy
Counsell
,
&
other
the
learned
and
wyse
of
Inglande
,
may
see
that
the
refusall
of
going
to
the
churche
of
so
mani
thow
sand
Catholiques
at
this
day
in
that
Realme
,
is
not
vppon
disloyaltie
or
stubburne
obstinacie
,
as
theyr
aduersaries
geue
it
out
,
but
vppon
conscience
and
great
reason
,
and
for
the
auoydinge
of
manifest
peril
of
eternal
damnation
,
which
they
shold
incurr
in
yealdinge
to
that
which
is
demauuded
at
their
hands
:
I
haue
put
downe
some
causes
and
reasons
heere
folowinge
,
referringe
the
Reader
to
more
larger
discourses
made
by
diuers
lerned
men
of
our
tyme
,
in
soundrye
partes
of
their
workes
(
this
beinge
shufled
vp
in
hast
)
,
and
namelye
to
a
peculier
Tretise
not
long
agone
published
to
wching
this
matter
.
But
first
of
all
it
is
to
be
noted
,
that
my
reasons
(
to
th
end
they
may
conuince
)
are
to
be
supposed
to
procéed
,
from
a
Catholick
mind
(
that
is
)
from
a
man
,
which
in
his
conscience
is
throughly
perswaded
that
onelye
the
Catholycke
Romaine
Relygion
is
truth
,
&
that
al
other
new
doctrines
,
and
religions
,
are
false
religions
,
as
He
that
knoweth
the
thinges
to
be
il
that
he
doth
,
&
yet
doth
them
,
he
goeth
down
quick
vnto
hell
.
As
though
hée
would
say
:
Albeit
he
be
yet
quick
vpon
the
carthe
,
yet
is
he
,
in
the
prouidence
of
God
,
dead
,
and
damned
in
hel
.
And
S.
Paul
talking
of
this
sinne
,
neuer
layth
lesse
punishement
vpon
it
,
then
iudgment
and
damnation
,
althoughe
it
be
committed
in
thinges
of
them selues
indifferent
or
lawful
:
for
albe
it
(
as
hée
sayth
)
meates
offred
to
Idoles
be
of
them selues
lawful
to
be
eaten
,
to
him
that
knowth
an
Idole
to
nothing
:
Yet
,
Yf
a
man
should
decerne
And
the
reason
is
that
which
S.
Paule
hath
immediatelye
folowinge
,
sayinge
.
All
that
which
is
done
by
vs
not
according
to
our
knoledge
And
S.
He
that
knoweth
good
and
doth
it
Wherfore
S.
Paule
crieth
Blessed
is
he
that
iudgeth
not
,
or
condemnethe
not
him selfe
,
in
doinge
contrarye
to
And
the
cause
why
this
sinne
against
a
mans
owne
Wisdome
.
Some
do
sinn
of
meere
will
&
malice
,
choosing
to
sinne
although
they
know
it
to
be
sinne
,
and
this
is
the
sinne
〈◊〉
the
holy
Ghost
to
whome
is
〈◊〉
〈◊〉
particulerlye
grace
and
But
he
that
sinneth
As
for
example
the
Pharises
were
not
:
which
did
many
There
are
an
other
sorte
of
Catholikes
,
The
first
Reason
.
The
first
reason
why
I
being
a
Catholicke
Hee
that
loueth
daunger
shall
perish
in
the
same
.
Nether
is
it
〈◊〉
for
mée
to
think
that
I
am
sure
inough
from
being
infected
,
for
that
I
am
grounded
inough
,
I
am
learned
suffitiently
.
For
what
yf
God
take
his
grace
from
the
,
and
lett
thée
fall
,
because
thou
hast
not
folowed
his
counsaile
whiche
is
,
If
thou
wilt
not
be
bitté
with
the
snake
Wherfor
S.
Paul
to
as
good
a
man
,
as
lerned
,
as
strong
,
as
I
am
,
gaue
a
general
rule
:
to
auoid
and
file
an
heretical
man
.
The
lyke
precepte
Alexander
:
&
more
vehemetly
yet
he
coniureth
as
it
were
the
Thessalonians
in
the
name
of
Iesus
Because
ther
speche
crepeth
lyke
a
canker
and
they
haue
subuerted
the
faith
of
certayne
.
Againe
hée
saythe
to
the
Romans
of
the
same
men
:
By
sweete
words
and
gaye
blessings
they
seduce
the
harts
of
the
Innocent
.
And
S.
Peter
that
they
doe
allure
vnto
them
vnconstant
sowlles
.
Héere
nowe
I
sée
the
scripture
carefully
counsailing
,
and
commaunding
me
to
auoyd
the
company
,
and
speache
of
false
teachers
:
it
putteth
downe
also
the
perill
,
if
I
doe
it
not
,
which
is
as
〈◊〉
as
the
〈◊〉
of
my
soul.
And
on
the
contrarie
side
,
I
haue
noe
warrant
of
〈◊〉
,
nor
example
of
good
men
to
〈◊〉
the
same
.
For
I
doe
reade
this
wryten
of
farr
my
betters
.
The
Apostles
and
their
schollers
were
so
warye
and
circumspect
in
(
in
〈◊〉
〈◊〉
)
that
they
would
not
so
mnch
as
once
reason
the
matter
with
any
of
them
,
who
endeuored
by
their
lyinges
or
newe
deuices
,
to
corrupte
the
truthe
.
Furthermor
I
am
sure
,
I
can
neuer
take
good
by
hearing
them
,
but
I
am
in
〈◊〉
possibilitie
to
take
euill
,
as
manye
more
learned
men
then
I
,
in
ould
time
haue
done
.
As
Dionisius
Alexandrinus
,
confesseth
of
him selfe
:
and
The
Second
Reason
.
THE
second
reason
why
a
Catholicke
Woe
be
to
the
world
Wherfore
pronouncing
as
pityful
a
sentence
,
vpon
the
author
of
thes
scandals
he
saith
.
Wo
be
And
deuysing
with
himselfe
(
as
it
were
)
how
to
expresse
vnto
our
capacities
,
the
intollerable
greatnes
of
this
mans
torment
in
hell
,
for
scandalizing
of
other
men
:
he
vttereth
it
in
this
sort
.
It
were
better
for
〈◊〉
Which
saying
so
terrified
S.
Paul
that
rather
then
he
wonld
scandalize
any
man
in
eating
Now
this
heynous
sinne
of
scandale
Thou
hast
their
certayne
which
hould
the
doctrine
of
Balaam
,
whoe
taught
Balaac
how
to
geue
a
scandale
.
(
that
is
,
an
occation
)
for
the
children
of
Israel
to
sinne
.
I
wil
fight
against
those
men
with
the
sworde
of
my
mouth
.
And
in
this
poynt
is
the
proper
(
Scandalum
)
sene
,
which
importeth
as
much
,
as
a
stumbling
block
,
whereby
a
man
maketh
an
other
to
fal
,
especiallye
the
fal
of
deadlye
sinne
:
whereby
a
man
breaketh
the
neck
of
his
soul.
As
if
a
man
should
induce
an
other
by
his
example
,
or
otherwise
,
to
commit
adulterye
,
to
take
an
oth
against
his
conscience
,
or
the
lyke
:
and
as
Ieroboam
did
by
his
example
,
make
the
ten
tribes
forsake
the
vnitye
of
the
Church
of
Ierusalem
,
which
sinne
of
his
,
is
soe
much
noted
in
the
scripture
,
with
this
tytle
of
scandale
,
(
For
that
he
made
Israel
to
finne
,
)
as
nothinge
We
haue
done
nothing
of
our selues
,
nether
forsaking
the
meate
and
the
(
the
blessed
Sacrament
)
haue
we
of
our
owne
accord
hastned
to
profane
contagions
(
of
schisme
or
heresie
.
)
The
perfidyousnes
or
infidelytie
of
other
men
hath
vndone
vs
,
we
haue
felt
our
own
parents
to
be
murderers
vnto
vs
.
They
haue
denyed
vnto
vs
the
Church
,
which
is
our
mother
,
and
God
which
is
our
father
,
and
we
being
yong
and
not
foreseing
the
daunger
of
so
heynous
an
offence
,
were
content
to
ioyne
our selues
with
others
in
the
societie
or
participation
of
the
crime
,
and
soe
by
other
mens
fraud
we
were
deceyued
.
This
that
S.
Cipryan
affirmeth
of
children
,
in
respect
of
their
parents
,
we
may
apply
to
wyues
,
brethern
,
sisters
,
kinsefolks
,
acquaintance
,
schollers
,
seruants
,
subiects
,
tenants
,
or
the
lyke
:
in
respect
of
any
whose
words
,
lyfe
,
or
example
,
hath
,
or
shal
doe
them
hurt
,
by
geuing
them
a
scandale
,
that
is
,
by
inducing
them
to
sinne
.
The
second
poynt
of
scandale
is
,
By
this
,
This
was
also
the
scandale
that
the
worthy
ould
Eleazarus
in
the
booke
of
machabies
That
he
would
first
be
sente
downe
vnto
hel
,
before
he
would
doe
it
:
for
(
saieth
he
)
yt
is
not
conuenient
for
our
age
to
fayne
,
whereby
perchance
many
yong
men
,
thinking
that
Eliazarus
,
now
of
nintie
yeares
ould
hath
past
ouer
to
the
lyfe
of
the
Gentiles
,
may
through
my
dissimulation
be
deceaued
.
This
therefore
is
the
second
point
of
scandale
which
S.
Paul
forbiddeth
when
he
sayeth
.
Keepe
your selfe
from
al
shew
of
euil
.
The
third
point
of
scandale
is
,
in
Be
you
without
offence
or
scandale
to
the
Iewes
and
also
to
the
Gentiles
.
And
Geauing
offence
or
scandale
to
no
man
,
to
the
end
that
our
function
or
ministerie
be
not
blamed
thereby
.
And
this
is
that
great
scandale
that
Dauid
being
a
King
and
a
Prophet
,
gaue
to
Gods
enemies
by
his
fal
,
and
for
the
which
he
was
sore
And
Dauid
sayd
to
Nathan
the
Prophet
:
I
haue
sinned
against
my
Lord
:
and
Nathan
sayed
to
Dauid
,
God
hath
taken
away
thy
sinne
:
but
yet
because
thou
hast
made
the
enemies
of
God
to
blaspheme
:
for
this
cause
,
the
sonne
which
is
borne
to
the
,
shal
dye
the
death
.
This
also
is
the
scandale
that
Esdras
comming
out
of
Persia
,
towardes
Ierusalem
with
his
countrimen
the
Iewes
,
was
affeard
to
geue
to
the
king
of
Persia
,
by
causing
him
to
think
basely
of
God
,
as
not
able
to
helpe
and
defend
his
seruants
,
if
he
should
haue
asked
him
ayde
to
conducte
himselfe
and
his
companie
to
I
was
ashamed
to
aske
of
the
King
ayde
and
horsemen
to
defende
vs
from
our
enemies
in
the
waye
:
because
we
had
said
to
the
King
before
,
that
the
hand
or
defence
of
our
God
is
ouer
al
them
that
seke
him
in
honestie
,
and
that
his
empire
,
and
strength
,
and
furye
,
is
vppon
all
them
that
forsake
hym
.
Finallye
,
of
this
scandale
ment
S.
Paule
and
S.
Peter
also
when
they
To
conclude
,
in
this
matter
of
God
is
not
The
godly
and
learned
Father
S.
Ambrose
did
accuse
Ualentinian
The
Third
Reason
.
The
Thyrd
reason
why
a
Catholicke
may
not
come
to
Church
,
is
,
for
that
goynge
or
not
goeyng
to
the
Church
,
But
now
,
that
the
goeinge
to
Church
is
in
the
realme
of
England
a
playne
and
an
apparaunt
signe
of
a
Schysmatyque
,
that
is
to
saye
,
of
a
conformable
man
(
as
they
call
him
)
to
the
protesrants
proccdings
:
it
is
manyfestly
to
be
〈◊〉
.
First
,
I
wil
put
an
example
of
the
Primatiue
Church
,
wherin
the
wearing
of
a
garland
was
lawful
for
al
souldiers
,
vntil
the
Emperours
,
and
the
common
opinion
of
men
,
had
abrydged
it
onelye
to
infidel
souldiers
,
to
distinguish
them
thereby
,
in
honour
,
from
Christian
souldiers
.
Aud
then
,
after
that
(
as
Tertullian
prouethe
)
The
Fourth
Reason
.
THE
fourthe
cause
,
whye
a
Catholique
I
beseeche
you
brethren
by
the
name
of
our
Lord
Iesus
Christ
,
that
you
al
say
one
thing
and
that
ther
be
no
schismes
amongst
you
:
And
to
the
〈◊〉
,
Be
you
The
which
Unitie
,
Christ
him selfe
expresseth
more
particulerly
,
and
more
distinctly
,
when
he
〈◊〉
of
his
Father
,
That
his
Christians
might
be
one
,
as
he
and
his
that
is
to
say
,
that
as
he
,
and
his
father
,
did
agrée
in
al
their
actions
:
and
what
soeuer
the
one
did
,
the
other
also
did
:
So
in
his
Church
there
should
be
one
only
forme
of
beléefe
,
They
which
cut
,
and
disseuer
the
Vnitye
of
the
Church
,
shal
haue
the
same
punnishment
that
Ieroboam
had
.
This
punishment
,
we
know
to
haue
bene
the
vtter
distruction
and
extirpation
Who
soe-euer
And
a
little
after
,
he
expouudethe
That
theyr
communion
be
with
the
whole
bodye
of
Christ
his
Church
,
dispersed
ouer
the
whole
world
,
and
not
with
any
one
part
seperate
,
or
els
it
is
manifest
,
that
they
are
not
(
saithe
he
)
in
the
Catholique
Churche
.
Now
,
S.
Cyprian
in
his
booke
This
spot
or
sinne
(
the
breakinge
of
the
vnytie
of
the
Churche
)
can
not
be
washed
awaye
with
any
bloode
.
The
whiche
sayinge
of
S.
Cyprian
,
the
learned
father
S.
Chrisostome
after
Cypryans
deathe
,
doethe
repete
and
confiirme
.
Addinge
these
worddes
.
There
is
nothinge
doeth
soe
prouocke
God
as
the
diuision
of
the
Churche
.
And
albeit
we
should
doe
innumerable
good
deedes
,
yet
notwithstandynge
we
shall
be
punished
as
greuouslye
as
they
were
whiche
did
rende
Christe
his
owne
fleshe
and
bodye
,
if
wee
disseuer
in
peeces
the
full
integrytie
and
vnytie
of
the
Churche
.
And
finallye
hee
concludeth
thus
.
I
doe
heere
,
saye
,
and
proteste
,
that
it
is
no
lesse
sinne
But
nowe
that
this
acte
of
goinge
to
the
protestantes
Churches
and
prayers
,
is
a
schismatycall
acte
,
and
suche
a
one
,
as
deuydeth
from
seperation
of
them
That
is
,
a
different
kinde
of
seruice
of
God
in
Schismatiques
are
made
,
not
by
difference
Now
,
the
Communion
or
vnytie
of
the
Churche
,
consisteth
in
these
three
thinges
:
to
wit
,
But
some
man
perhapes
will
Inuoluntaria
secundum
quid
,
simpliciter
autem
voluntaria
.
That
is
:
in
parte
or
in
some
respecte
,
vnuoluntarie
.
But
absolutely
,
and
simplye
it
is
to
be
accounted
voluntarye
.
And
therfore
,
they
are
to
be
estemed
good
or
badd
,
punyshable
or
rewardeable
,
euen
as
other
frée
actions
are
:
for
otherwyse
,
no
sinne
shoulde
be
punisheable
.
Séeinge
euery
noughtie
action
commonlye
hath
some
kynde
of
compulsion
in
it
,
but
yet
it
maye
not
be
excused
Manye
of
the
princypall
men
dyd
beleue
in
Chryste
,
but
they
did
not
confesse
hym
outwardlye
for
feare
of
the
Pharises
leste
they
shoulde
be
caste
out
of
the
Synagoge
,
for
they
dyd
loue
more
the
glorye
of
men
then
the
glorye
of
God
.
Here
we
sée
the
acte
of
these
noble
men
and
Gentyle
men
:
also
the
compulsion
to
the
acte
,
the
cause
of
their
compulsion
&
lastly
S.
Johns
iudgment
upon
the
acte
.
The
acte
,
whereof
they
are
accused
is
onely
houlding
their
peace
,
and
not
confessing
Christ
openly
,
according
as
they
did
inwardlye
beléeue
of
him
:
The
cause
or
excuse
that
they
had
to
laye
for
them selues
,
was
,
the
feare
of
the
Pharises
or
Magistrats
which
compelled
them
against
their
wil
soe
to
doe
.
Now
,
what
punishment
they
feared
at
the
Pharisies
handes
S.
John
expresseth
,
saying
,
that
it
was
.
Lest
they
should
be
cast
out
of
their
Synagoge
.
The
which
punishment
Besides
this
,
to
proue
it
schisme
,
yea
,
and
that
obstinate
and
rebellious
schisme
,
it
were
sufficient
to
knowe
that
the
meaninge
,
wil
,
and
commaundement
,
of
the
general
and
vniuersal
Catholicke
Church
at
this
day
,
is
,
that
Catholicke
men
should
not
present
them selues
to
Protestantes
Churches
,
or
conuenticles
,
séeing
they
are
denounced
open
enemyes
to
the
foresayde
Church
,
and
their
religion
hath
bene
as
orderlye
condemned
in
the
last
general
Councel
of
Trent
,
As
the
doctrine
of
Arrius
was
,
in
the
first
general
Conucel
of
Nice
.
And
albeit
the
Councel
of
Trent
made
noe
particuler
decrée
of
this
matter
,
yet
is
their
noe
cause
,
whye
any
man
should
take
any
hould
thereat
:
séeing
the
reason
there
of
was
Howbeit
,
some
doubt
beinge
at
that
tyme
,
moued
by
certaine
of
the
Nobilitye
of
England
:
whether
they
might
not
lawfully
without
offence
to
Church
to
doe
some
méere
temporall
acte
(
as
,
to
beare
the
sword
before
her
Maiestie
or
the
lyke
)
:
it
was
debated
by
.
xii
.
learned
men
there
,
at
the
Councels
appoyntment
,
and
determination
then
genen
,
that
onlye
for
suche
a
cause
,
they
myght
goe
to
Churche
.
As
for
example
,
if
her
Maiestie
should
appoynt
certayne
Catholyckes
,
to
meete
at
Poules
,
to
intreate
of
matters
of
the
state
,
and
that
at
suche
tyme
as
seruice
were
sayde
there
:
and
this
was
Naaman
If
anye
man
ether
of
the
clergie
,
or
laitye
,
This
Canon
of
the
Churche
,
was
exactly
afterwardes
kepte
,
and
is
mentioned
very
often
,
by
the
Fathers
and
councels
,
by
occasion
of
the
lyke
matter
.
As
for
example
,
when
Origen
was
by
a
certayne
necessitie
,
compelled
That
he
coulde
neuer
be
induced
,
by
any
meanes
to
be
present
at
prayers
where
Paule
was
.
And
the
For
that
Orygen
euen
from
his
Here
we
sée
,
what
accounte
was
made
in
those
dayes
,
of
this
Canon
of
the
Churche
.
Furthermore
S.
〈◊〉
Alexandrinus
a
lerned
Father
,
talkinge
This
Canon
,
and
this
example
,
haue
I
receyued
of
our
holy
father
Heraclas
.
The
lyke
obseruation
of
this
Canon
is
noted
in
Athanasius
:
whos
comminge
to
Antioche
,
fled
the
common
and
publique
Conuentu
in
aedibus
priuatis
peracto
.
That
is
.
making
their
assembly
or
Churche
,
in
their
pryuate
howses
.
Howe
lyke
is
this
case
,
to
oure
state
now
adayes
None
of
the
inhabitantes
there
,
poore
or
riche
,
seruant
Naye
yet
further
then
this
,
the
people
of
Rome
hauing
their
true
Catholique
None
of
the
inhabytants
of
Rome
,
would
enter
into
the
Church
,
soe
longe
,
as
he
was
within
.
Thus
we
sée
,
the
scrupulositie
of
christyan
Catholiques
in
those
dayes
,
and
that
,
(
as
they
thought
)
vppon
good
cause
,
for
the
auoydinge
of
schisme
.
If
anye
man
can
shelve
me
a
warrant
since
that
tyme
,
for
the
enlarginge
of
oure
consciences
nowe
a
dayes
,
I
woulde
gladlye
sée
it
.
Yow
haue
hearde
in
the
begynninge
If
he
heare
not
the
The
which
woordes
S.
Austen
sayth
.
Are
more
And
a
lyttle
after
,
talking
of
the
bande
where
with
the
Churche
A
man
is
bounde
more
bytterlye
,
and
more
infortunately
,
by
the
keyes
of
the
Churche
,
then
by
anye
other
moste
greuous
and
harde
bandes
,
albeit
they
were
of
yron
,
or
of
Adamante
stone
.
Let
could
Catholiques
in
Inglande
marke
this
,
and
not
thinke
they
are
frée
,
when
they
are
in
these
bandes
:
nor
thinke
they
are
Christians
,
when
in
déed
,
they
are
Heathens
,
and
Publicanes
.
It
is
a
natural
infirmitie
of
ours
,
to
think
willingly
to
wel
of
oure
owne
case
:
and
passion
permiteth
vs
not
,
to
iudge
The
Fifte
Reason
.
The
fifte
reason
,
wherefore
a
Catholicke
It
had
bene
better
for
them
neuer
to
haue
knowen
the
waye
of
righteousnes
,
then
after
they
knew
it
,
to
turne
backe
agayne
.
And
That
Heretyckes
,
are
subuerted
,
and
doe
sinne
,
and
are
damned
by
their
owne
iudgementes
.
First
This
point
the
holy
Fathers
of
the
Churche
doe
often
tymes
handle
verye
seriouslye
aod
grauclye
,
prouing
,
that
Heretyckes
more
offend
God
,
and
are
in
furre
woorse
state
,
then
anye
offender
els
in
the
world
:
and
namelye
,
more
then
ether
Iew
or
Gentile
.
For
the
which
cause
,
they
note
that
the
new
Testament
biddeth
vs
That
manye
Antichristes
are
nowe
gonne
meaning
of
Symon
Magus
,
Cerinthus
,
and
other
Heretickes
of
his
time
.
Of
which
Antichrists
he
sayeth
,
that
S.
Paul
did
pronounce
that
terrible
saying
,
that
they
weare
.
The
As
who
would
say
,
that
albeit
all
other
noughtye
men
weare
inwrapped
with
the
guilt
of
sinne
,
and
of
their
owne
destruction
:
yet
those
men
aboue
al
others
,
for
ther
eminent
wickednes
,
were
properlye
to
be
called
the
men
of
sinne
:
and
in
respect
of
their
heynous
sinne
of
slayeinge
of
soules
,
and
the
heauye
sentence
abyding
them
for
the
same
,
they
were
peculierlye
to
be
called
,
the
Children
of
perdition
and
damnation
.
This
therefore
being
soe
,
that
the
déepe
displeasure
of
God
,
and
his
heauy
hand
hangeth
more
ouer
the
heads
of
Hereticks
and
Schismaticks
,
then
ouer
any
other
people
in
the
world
:
it
is
noe
small
daunger
,
for
a
man
to
ioyne
him selfe
with
them
,
especiallye
in
the
acte
,
wherein
principallye
they
They
are
worthye
of
And
I
am
there
in
body
,
but
I
consent
not
to
them
in
harte
:
S.
Iohn
expresseth
He
that
sayeth
as
much
as
God
speede
them
doth
communicate
(
or
participate
)
with
them
in
their
noughtye
workes
.
Which
thinge
the
Prophet
Dauid
knew
wel
,
and
therefore
sayde
,
that
he
would
not
soe
much
as
sitt
downe
When
thou
sawest
a
theefe
thou
wast
He
doth
not
accuse
him
,
you
sée
,
for
stealinge
with
him
,
but
for
goeing
or
running
with
him
,
and
for
kéeping
him
companye
,
albeit
he
consented
not
to
his
robbery
.
And
Saint
Paul
commaunded
Tymothye
,
not
to
consent
to
Alexander
Finallye
,
Saynt
Paules
wordes
are
Are
S.
Iohn
the
deerly
beloued
of
Let
vs
flee
from
hence
,
lest
the
bathe
fal
vpon
vs
,
in
the
which
Cerinthus
the
enemie
,
of
truthe
is
.
Marke
,
how
he
was
not
onely
affrayde
,
lest
the
bath
would
fall
:
but
also
,
lest
it
should
fall
vpon
him
for
kéeping
the
other
companie
.
What
if
And
I
hard
an
other
voyce
Marke
,
how
he
saythe
.
To
the
end
that
you
doe
not
receyue
of
her
scourges
.
And
yet
,
it
is
certain
,
that
the
people
of
God
did
not
consente
in
harte
,
to
the
wickednes
of
this
place
,
which
they
are
bidden
here
to
flée
:
but
only
were
present
there
,
and
yet
we
sée
,
how
dangerous
it
was
to
them
to
be
partakers
of
the
punishmente
,
if
God
of
his
goodnes
had
not
remoued
them
out
.
THE
Syxth
Reason
.
THE
Sixth
cause
,
why
a
Catholique
It
maye
The
reason
wher
of
,
is
that
sore
saying
of
Christs
He
that
is
not
with
me
,
is
againste
me
.
As
though
he
had
sayd
.
He
that
dissembleth
,
&
knowing
me
and
my
cause
to
be
opressed
,
houldeth
his
peace
,
&
defendeth
me
not
,
I
will
houlde
him
in
the
number
of
my
enemies
,
that
are
against
me
.
According
to
the
which
rule
of
Christe
,
S.
Iohn
(
The
which
did
beleue
in
Christe
,
but
durst
not
confesse
him
openly
for
feare
of
the
Iewes
.
)
Condemneth
them
of
a
great
&
damnable
mortall
sinne
against
the
firste
commandemente
,
forthe
same
:
sayinge
,
that
by
this
acte
,
they
shewed
that
they
loued
the
glory
of
men
,
more
then
the
glory
of
God
.
By
the
which
example
,
we
sée
,
wilfully
dishonour
God
,
and
consequently
commit
damnable
treason
against
him
,
when
we
do
for
any
feare
We
can
not
be
saued
Note
his
admonition
,
let
it
not
be
in
any
respect
violated
with
craftye
subtiltye
.
Wheras
Héere
you
It
is
not
fit
for
our
age
to
fayne
.
O
good
Eliazarus
,
if
it
were
not
fit
for
thy
age
,
to
fayne
or
dissemble
in
matters
of
religion
,
what
shall
we
say
of
our
age
,
wherein
,
for
many
respectes
,
we
are
more
bounde
to
confesse
our
Lord
,
and
master
,
and
his
Catholicke
religion
,
then
thow
werte
?
For
that
,
we
haue
receaued
more
benefits
at
his
hands
,
and
haue
séene
how
he
confessed
vs
before
his
enemies
and
ours
,
and
could
not
be
brought
by
anye
feare
or
torment
to
deny
vs
.
But
wel
,
ther
wil
be
wicked
He
that
shal
blush
or
be
ashamed
of
me
&
my
sayings
,
of
him
shal
the
sonne
of
man
be
ashamed
,
when
he
shal
come
in
his
maiestye
,
and
in
the
maiestye
of
his
Father
,
and
of
his
holy
Angels
.
He
doth
not
onely
say
,
if
we
doe
deny
him
,
but
if
we
do
blush
,
or
be
ashamed
to
confesse
him
:
which
conside
ration
made
the
Apostles
,
and
other
seruants
of
Christ
,
so
peremptorily
to
procéede
in
confessinge
openlye
their
fayth
,
with
what
daunger
soeuer
it
were
.
And
S.
Paul
géeueth
a
reason
Woe
be
vnto
me
except
I
doe
preach
the
gospel
.
That
is
,
except
I
confesse
it
,
except
I
let
it
forth
,
what
daunger
bodelye
soeuer
come
thereof
.
And
in
the
actes
of
the
that
they
should
not
speake
or
teache
any
more
in
the
name
of
Iesus
.
But
that
Apostles
vtterly
denied
to
obeye
that
commaundement
,
&
in
that
chapter
folowing
,
being
taken
again
for
not
obeing
,
wer
asked
in
open
iudgment
by
that
magistrats
We
commanded
you
straightly
to
teach
no
more
in
this
name
,
and
how
chanseth
it
,
that
you
haue
filled
al
Ierusalem
with
this
doctrine
.
And
Pecter
As
whoe
shoulde
saye
,
that
if
they
should
haue
granted
to
dissemble
and
not
to
speake
openly
,
they
should
haue
denyed
God
,
in
obeying
men
more
then
him
.
What
if
the
high
Priests
and
THE
Seuenth
Reason
.
THE
Seuenth
Reason
,
why
a
Catholick
What
soeuer
they
speake
,
or
thincke
that
they
doe
speake
in
the
prayse
of
God
,
it
is
the
howling
of
woolues
,
&
the
bellowinge
noyse
of
madde
bullocks
:
The
reason
whereof
is
that
,
which
the
scholler
of
the
Apostles
S.
No
man
can
cal
him
good
,
or
saye
he
doth
wel
,
that
doth
mingle
euil
with
good
.
Wherfore
S.
Augustine
sayeth
of
the
Donatistes
,
schismatickes
,
and
Heretickes
,
of
his
tyme
,
that
albeit
they
did
sounde
out
In
manye
thinges
they
were
with
me
.
&c.
S.
Austin
sayeth
thus
.
God
granteth
To
come
nerer
to
our
purpose
,
their
owne
Apostle
,
and
second
Elias
The
Loe
héere
this
Prophet
with
the
same
spirite
wherewith
he
condemneth
the
Popes
,
he
condemneth
the
Protestants
,
why
should
we
beleeue
him
more
in
the
one
,
then
in
the
other
?
But
now
to
shew
wherein
the
Protestants
First
the
scripture
is
read
there
in
Children
Whereas
the
scripture
sayeth
Idoles
:
And
this
is
,
to
make
simple
men
beléeue
,
that
Idoles
and
Images
are
al
one
,
which
is
absurde
.
For
then
,
where
Moyses
sayethe
:
That
God
We
should
consequently
say
:
God
made
man
accordinge
to
hys
owne
Idole
.
Againe
,
where
in
contrarie
maner
S.
Paule
sayth
.
That
We
shoulde
saye
,
that
he
maketh
it
,
his
Image
.
The
which
howe
foolishe
it
is
,
euerye
man
seethe
,
and
it
can
not
stande
with
anye
sence
of
the
Scripture
.
The
like
absurde
translations
they
haue
,
in
infinite
other
thinges
,
which
I
cannot
stande
to
rehearse
.
Let
some
man
reade
the
latter
ende
of
the
xy
.
chapter
of
the
second
booke
of
the
Machabies
,
where
he
shal
see
what
labour
their
Inglishe
translatour
taketh
to
shifte
ouer
the
woordes
of
the
Scripture
,
which
talk
Secondly
,
the
seruice
that
Christians
That
no
man
maye
take
vnto
him
this
honour
,
but
he
that
is
called
as
Aaron
was
.
Wherfore
the
same
Paul
aduiseth
the
Bishope
Timothie
,
not
to
geue
this
dignytie
vnto
any
man
Doe
not
laye
thy
handes
rashlye
vppon
any
man
.
But
nowe
that
ether
Thyrdlye
,
their
seruice
is
nought
,
The
hygh
Preist
of
the
Church
.
The
Bishoppe
of
the
Vniuersal
Church
.
The
Pastor
of
the
Church
.
The
iudg
of
matters
of
faith
.
The
repurger
of
heresies
.
The
examiner
of
all
bishopps
causes
.
And
finallye
the
great
Preist
,
in
obeying
whom
all
Vnitye
consisteth
,
and
by
disobeyinge
of
whom
,
all
Heresies
and
Schismes
aryse
.
Secondlye
,
it
is
blasphemous
,
for
that
they
praye
to
be
delyuered
from
Fourthly
,
albeit
the
Protestantes
The
second
thinge
,
which
the
That
it
is
greater
,
then
can
be
expressed
,
and
therfore
the
contempte
of
them
is
nolesse
then
sacriledge
,
because
(
saythe
he
)
that
,
can
not
be
contemned
without
impietie
,
without
the
helpe
of
which
,
no
man
can
haue
pietie
.
And
for
this
cause
in
an
other
That
the
contemnours
of
visible
Sacraments
,
can
by
no
menes
,
inuisiblye
be
sanctified
.
The
thirde
thing
that
the
Protestants
THE
Eyght
Reason
.
THE
Eyght
Reason
of
refusal
But
yet
,
that
the
simpler
sorte
,
maye
better
vnderstande
it
,
and
the
wyser
,
better
consider
of
it
:
I
wil
in
particuler
repeate
some
of
the
abouesayde
dommages
.
First
therfore
a
Catholique
,
by
going
to
the
Protestants
Churches
,
looseth
all
participation
of
that
blessed
the
common
Sacrifice
of
the
whole
world
.
The
which
action
of
offering
of
this
sacred
Hosre
,
(
the
Sonne
of
God
to
his
Father
,
)
is
of
such
dignitye
,
excellencie
,
and
merit
,
not
only
to
the
Priest
,
but
also
to
the
standers
by
〈◊〉
him
:
as
all
the
other
good
woorkes
which
a
man
can
doe
in
his
lyfe
,
are
not
to
be
compared
with
it
,
séeing
that
the
verye
Angels
of
heauen
doe
come
downe
at
that
tyme
,
to
adore
(
after
the
What
faythfull
man
can
doute
but
that
in
the
verye
houre
of
immolation
or
sacryfice
,
the
heauens
doe
open
at
the
Priestes
voyce
,
and
that
the
〈◊〉
of
Angels
,
be
present
there
,
in
that
misterie
of
Iesus
Christ
?
And
saynt
Chrisostome
,
handeling
the
same
,
the
Angels
stande
by
the
Priest
,
and
the
vniuersall
orders
of
the
celestiall
powers
,
doe
crye
out
,
and
the
place
nygh
to
the
aulter
,
is
full
of
quires
of
Angels
in
the
honour
of
him
whoe
is
there
sacrifised
.
And
immediatlye
after
,
he
telleth
two
visions
At
that
tyme
deere
brother
(
at
the
time
of
consecration
and
eleuation
)
not
onlye
men
do
geue
out
that
dreadful
cry
,
(
saying
,
we
adore
the
O
Lord
)
&
ct.
but
also
the
Angels
doe
bowe
their
knees
to
our
Lord
,
and
the
Archangels
doe
beseche
him
:
for
they
accounte
that
a
fitt
time
,
hauing
that
sacred
oblation
in
their
fauour
.
If
this
be
soe
,
then
the
hearinge
of
Masse
,
is
not
onelye
worth
the
venturynge
of
an
hundred
Marckes
,
or
sixe
monnethes
What
so
euer
she
should
forgeue
in
earthe
,
towchyng
sinne
,
the
same
should
be
forgeuen
in
heauen
:
And
againe
:
that
with
what
authoritye
God
his
Father
sent
him
,
And
againe
:
he
that
should
not
here
By
the
which
speeches
of
Christ
,
our
confessing
and
reueling
their
owne
actes
.
And
thrée
hundred
yeres
after
that
,
S.
Austen
testefieth
of
his
time
,
saying
.
Doe
you
suche
And
in
an
other
place
againe
more
néerlye
touching
the
humour
of
our
men
now
a
dayes
,
he
sayth
.
There
are
some
which
thinke
it
sufficient
for
their
saluation
,
if
they
doe
confesse
their
sinnes
only
to
God
,
to
whom
nothing
is
hidden
,
and
to
whom
no
mans
conscience
is
vnknowen
.
For
they
will
not
,
or
els
they
are
ashamed
,
or
els
they
disdayne
,
to
shew
them selues
vnto
the
Priestes
,
whom
not
withstanding
God
(
by
Moyses
his
lawegeuer
)
did
apoint
to
discerne
or
iudge
betweene
leprye
,
and
leprye
.
But
I
This
benifit
therefore
of
the
keyes
of
the
Church
,
and
of
receauing
remission
of
their
sinnes
by
the
same
,
(
which
Catholickes
doe
thincke
to
be
the
greatest
benifit
of
their
religion
)
do
they
loose
,
that
goe
to
the
Protestants
Churches
,
besids
al
the
good
instructions
,
wholesome
councels
,
and
vertuous
admonitions
,
which
Catholickes
doe
receaue
in
confession
,
at
their
ghostly
fathers
hands
,
then
the
which
things
,
they
finde
nothinge
more
forcible
to
bring
them
to
good
lyfe
:
especially
,
if
they
frequente
it
often
,
as
all
〈◊〉
Catholickes
in
the
worlde
nowe
doe
.
Fourthlye
,
they
loose
the
infinite
The
bread
that
came
downe
from
heuen
to
geue
lyfe
vnto
the
world
:
To
He
that
eateth
my
flesh
And
agayne
:
He
that
Upon
which
promises
of
Christ
,
our
forfathers
of
the
Primatiue
church
,
haue
Fiftlye
,
they
loose
al
the
merit
of
their
good
déedes
what
soeuer
.
For
as
Euen
as
,
none
receaued
So
that
,
if
a
man
should
doe
neuer
so
many
good
déedes
,
geue
neuer
Sixthely
,
they
lose
the
benefit
of
THE
Nynthe
Reason
.
THE
Nynthe
Reason
whiche
I
beleue
and
confesse
,
that
it
is
not
lawful
,
for
any
Christian
,
to
be
assistant
,
nether
in
spirit
nor
body
,
at
the
Sacrifices
of
idolatours
,
nor
also
to
enter
into
their
Temples
,
whilst
they
are
doeing
their
idolatries
and
Sacrifices
,
excepte
it
be
to
rebuke
them
,
in
shewinge
them
their
abuses
,
and
to
teach
them
the
truth
,
as
the
holy
Apostles
and
Prophets
haue
done
,
and
not
for
to
dissemble
as
hipocrites
.
For
if
the
body
be
a
creature
of
God
,
(
as
it
is
)
as
the
soule
is
the
temple
of
the
holy
Ghost
,
and
member
of
the
mistical
bodye
of
Christ
:
and
if
it
must
one
day
rise
agayne
,
and
possesse
the
eternal
lyfe
with
the
soule
:
It
must
also
necessarily
be
,
that
it
be
altogether
geuen
vnto
the
seruice
of
God
,
in
this
world
,
with
the
soule
and
spirite
:
otherwise
they
can
not
be
ioyned
together
after
the
general
resurrection
:
but
being
seperated
,
the
one
should
be
in
heauen
with
God
,
whom
he
loued
,
and
the
other
in
hel
,
with
the
deuil
whom
he
serued
,
the
which
is
an
impossible
thinge
.
Therefore
I
say
,
al
those
dissimulations
to
be
a
verye
renouncinge
of
Christ
,
and
of
his
Ghospel
.
And
in
lyke
manner
:
I
beleeue
and
confesse
,
that
all
those
fayned
and
false
shewes
,
by
which
,
the
veritye
of
the
Ghospel
is
hidden
,
and
the
word
of
God
despysed
,
or
by
which
,
the
ignorant
and
infidel
is
confirmed
in
his
errour
,
or
by
which
the
weake
is
offended
,
are
not
of
God
,
but
of
Sathan
,
altogether
contrarye
vnto
the
truth
of
the
worde
.
Therefore
,
we
must
not
halt
of
both
sides
,
but
goe
vpryghtlye
before
that
greate
God
,
which
seethe
,
behouldeth
,
and
knoweth
,
all
thinges
,
euen
before
they
are
begonne
.
Loehéere
,
We
sée
the
sentence
of
their
Doctours
to
the
contrarye
,
whoe
presse
vs
so
much
to
goe
to
their
Churches
,
agaynst
our
consciences
.
If
errour
finde
such
zeale
,
what
zeale
ought
truthe
to
haue
?
If
these
fellowes
,
eche
of
them
,
for
the
defence
of
their
pryuate
fond
fancies
,
be
contente
most
willyngelye
,
to
aduenture
anye
daunger
or
extremitye
what
so
euer
,
rather
then
to
come
to
the
true
Catholicke
Church
,
wherein
they
were
borne
,
and
to
the
which
in
Baptisme
they
swore
obedience
:
why
should
such
blame
be
layde
vpon
vs
,
for
standing
in
defence
of
our
consciences
,
I
know
in
England
certayne
places
,
where
,
at
certayne
tymes
and
dayes
,
assemblies
are
made
,
by
certaine
men
,
in
shewe
,
to
honour
and
commend
,
but
in
my
conceate
,
to
dishonour
,
dispraise
,
and
impugne
,
the
maiesty
of
my
most
dread
soueraigne
Ladye
the
Quéene
:
And
I
am
inuited
thither
to
heare
the
same
,
by
my
parentes
,
kinsmen
,
and
acquaintance
:
nay
,
I
am
enforced
thither
by
the
greatest
autoritie
,
that
vnder
her
maiestye
may
commaunde
me
:
Tel
me
nowe
:
If
I
should
goe
thyther
vnder
anye
pretence
whatsoeuer
,
of
gratefiinge
my
frendes
,
or
by
commandement
of
any
her
inferior
powers
:
can
her
Maiestie
take
it
well
,
or
accounte
of
me
,
better
then
of
a
trayterous
catyue
,
for
yelding
my selfe
,
to
stay
there
,
to
heare
them
:
to
countenance
their
doinges
with
my
presence
:
to
hould
my
peace
when
they
speake
euill
of
her
:
to
hould
my
handes
whiles
they
slaunder
her
:
and
finallye
,
to
saye
nothing
whiles
they
induce
other
men
to
forsake
her
,
and
What
Noble
man
is
there
in
the
world
,
which
could
take
it
wel
,
if
he
should
sée
his
frende
,
and
much-more
his
Sonne
,
in
the
companie
of
his
professed
enemye
,
at
such
tyme
If
I
geue
my
seruant
but
fortie
Nether
sufficeth
it
to
saye
,
that
First
,
it
foloweth
of
the
premises
,
Secondly
,
it
foloweth
of
the
premisses
,
Thirdely
it
followeth
,
that
a
One
only
thing
there
is
,
which
as
Fourthely
and
lastly
,
it
followeth
He
that
And
Christ
him
That
Christ
dyed
for
As
though
he
should
saye
:
Christ
spared
nothing
,
no
not
his
owne
lyfe
for
vs
,
that
by
his
example
we
might
be
prouoked
to
geue
our selues
wholye
to
him
and
his
seruice
,
without
limitation
or
reseruation
at
all
,
and
therby
shewe
our selues
vnspotted
seruauntes
and
irreprehensible
.
Which
thing
the
Noble
champion
of
Christ
S.
Basile
Herof
also
followeth
an
other
And
thus
(
my
deare
good
frend
)
Moreouer
,
my
meaninge
was
to
geue
some
information
,
towchinge