Till ye shall do that, I admonish, exhort, pray, and beseech by the most sacred & holy name of Christ, that ye would not appeal to me, neither to any other, neither to the whole Church: for by this preposterous course (as we may so say) ye do not disburden your selves, as ye think, of envy and ⟨image 6⟩blame (if there be any) but ye do burden your own cause, to which I will bring no prejudice. Let them speak first, with whom ye sojourn, whom ye deny not to be your brethren. But if peradventure they shall not satisfy you, or ye shall not satisfy them, then let a new course be taken by lawful order. This no good man will deny, but till this be attempted, it will be unprofitable to you, and hurtful to the Church, to take another course. But neither I, nor my Colleagues, nor other wise men, will ever be so impudent as to prevent or take this thing out of the hands of them, to whom the knowledge thereof doth of right appertain. And so much of the doctrine. I come to the accusation which ye use, against the Church of England, as ye write in this accusation beloved brethren, I do lovingly entreat you, that ye would not take it in ill part, if I do admonish ye, of a few things which I think, I may of right do, first, what need is there, that ye should accuse them? Ye have given place, ye have (as we may so speak) passed over into another Court, wherefore have ye given place? No body desireth to know, or doth trouble ye. If wrong be done you, in England (that I may grant it that is done, for it belongeth not to me, to affirm or deny who have not known it) yet they do not prosecute this injury ye being departed from them. What compelleth you to be moved, and to take upon you, the burden of accusation? Why are ye not quiet being without the danger of any hurt? Why do ye not rather pass over the injury that is past? Why do ye not rather bear it (if there be yet any hope in silence) then to move, that which is in rest? It is plainly a Christian part, if ye bear it, and a prudent part, if you abstain from stirring the evil that is well appeased, an impudent thing, if ye do contrariwise. And to what end I pray you is it? To the end that you might purge your selves. But here is no man that doth repeat anew, or lay these accusations against you. Wherefore serveth this purgation?
Till ye shall doe that, I admonish, exhort, pray, and beseech by the most sacred & holy name of Christ, that ye would not appeale to me, neither to any other, neither to the whole Church: for by this preposterous course (as we may so say) ye do not disburthen your selues, as ye thinke, of enuy and ⟨image 6⟩blame (if there be any) but ye doe burthen your owne cause, to which I will bring no preiudice. Let them speake first, with whom yee soiourne, whom yee deny not to be your brethren. But if peraduenture they shall not satisfie you, or yee shall not satisfie them, then let a new course be taken by lawfull order. This no good man will denie, but till this be attempted, it will be vnprofitable to you, and hurtfull to the Church, to take another course. But neither I, nor my Colleagues, nor other wise men, will euer be so impudent as to preuent or take this thing out of the hands of them, to whom the knowledge thereof doth of right appertaine. And so much of the doctrine. I come to the accusation which yee vse, against the Church of England, as yee write in this accusation beloued brethren, I doe louingly entreat you, that yee would not take it in ill part, if I doe admonish yee, of a few things which I thinke, I may of right doe, first, what need is there, that yee should accuse them? Yee haue giuen place, yee haue (as wee may so speake) passed ouer into another Court, wherefore haue yee giuen place? No body desireth to know, or doth trouble yee. If wrong be done you, in England (that I may grant it that is done, for it belongeth not to me, to affirme or deny who haue not knowne it) yet they doe not prosecute this iniury yee being departed from them. What compelleth you to be mooued, and to take vpon you, the burthen of accusation? Why are yee not quiet being without the daunger of any hurt? Why doe yee not rather passe ouer the iniury that is past? Why doe yee not rather beare it (if there be yet any hope in silence) then to mooue, that which is in rest? It is plainely a Christian part, if yee beare it, and a prudent part, if you abstaine from stirring the euill that is well appeased, an impudent thing, if yee doe contrariwise. And to what end I pray you is it? To the end that you might purge your selues. But here is no man that doth repeate anew, or lay these accusations against you. Wherefore serueth this purgation?
