A DECLARATION of the state, wherein all heretics do lead their lives: And also of their continual endeavour, and proper fruits, which beginneth in the .38. chapter, and so to th'end of the work  
By john Gwynnethe clerk.  prover. 16. 
Est via, quae videtur homini recta, et novissima eius ducunt ad mortem.  
There is a way, which seemeth to a man straight, and yet the ends thereof leaden to perdition.  
LONDINI. 1554.   

To the readers.  
WE'll disposed and good christian readers, so it is, that about. xvii. or xviii. years past, I began to write against Frithes book which he made against the verity of the holy sacrament of the Altar: And I being then, where a print was in use and occupation, procuring the same for the putting forth of that I did intend, by that time two. or three chapters of that I had written was printed for assay, to see how the printer would and could set it forth, I fell so sick, that I was fain to get me to London, for the remedy and help of mine infirmity, where I lay a long time in great danger. And before I was able to go abroad, the printer (as I suppose for lack of work) being where he might come by my scrowes and papers, printed up the rest of that I had done, after such sort, as he could pike it out of my first draft thereof. And sent me the book, before I was able (as I said) to come out of my chamber: wherein, he displeased me so much, that I did not intend to go any farther with the matter. And that not only because he did so much with out my consent, but also specially because it was done, before I had perused and duly examined that I had written, as that and other like things, doth always require. For I think there be no writer, that willeth any matter of weight to pass his hands, before he hath made with himself, upon the first drawght, a due examination thereof, whereby, he may perceive and see, whether it should need, either any addition, or diminution, or else alteration, and better disposition of order, whereby the work may be the more compendious, and of less difficulty or tediousness unto the readers. For my intention was (if I might than have had time) to digest, dispose and order the matter after this sort: First, that it should appear by itself, what the state of an heretic is, and in what condition he leadeth his life. And after that, what manner of foundation it is, where upon Frith (as he saith) doth build and frame his purpose. Thirdly, that it should appeared also by itself, how falsely and foolishly he doth take, not only the holy scripture, but also the old holy fathers and ancient doctors of the catholic church, whom he boasteth so much to make for him, not withstanding that they are all directly against him. Fourthly, what his reasons and arguments are, which he pretendeth to be no less than invincible, and yet so false and foolish in deed, as are not worth the hearing. Fiftly, what is to be said unto him and all his adherentes, in that they hold, that one body can not be in two places at once. Sixtly, that the possibilitee thereof (when they have all done) is yet probable, by very natural reason, one principle granted, which no reasonable man can deny. This was mine order, which I did intend. And although I were then disappointed thereof, thorough the hasty rashness of the printer (as is aforesaid) intending therefore to go no farther with all, little thinking then, that the venom of Frithes book would have spread so far abroad, as the lamentable experience thereof doth presently declare: yet now upon that, and other such urgent occasions, as I have since and daily do see, I have returned unto my first purpose again, and so gone forward with all, that I have new written all that I wrote before, with such alteration thereof, as the time and change of things hath since ministered great, and worthy occasion. Wherefore most gentle readers, use therein your indifferent judgement, and impute of my labour no more unto me, but only a motion or occasion given unto other, that can do much better. And thus I commit you to god.   

The arguments of the chapters.  

AN introduction of the matter. Cap. 1.  
That no heretic can know, or so much as believe or think, that he is an heretic. Cap. 2.  
The cause why, that an heretic can not know, believe, or think that he is an heretic. Cap. 3.  
¶ What is the cause that heresy is so seldom or never amended. Cap. 4.  
That these words of the prophet (The foolish man said in his heart, There is no God, are well and truly understand of every heretic. Cap. 5.  
Whether the truth of all the whole faith, be contained in every singular article or no. Cap. 6.  
That the truth of the faith is no more in the whole, than in the least part of it, nor no less in the least part, than in all the whole, nor none other in any one part of it than in any other, or in them all together. Cap. 7.  
That the truth and the thing, wherein it is, are not both one. And therefore although the things differ, yet the truth in them differeth not. Cap. 8.  
That truth is inalterable, and that all heretics are deceived, not only in those articles, which they directly deny, but also in those, which they seem and think they grant. Cap. 9  
That such difference is between the truth of one article, and the truth of an other, as there is between john, the name of one man, and john the name of an other. Cap. 10.  
That there is but one truth in all and every manner of thing. And therefore what need it to be sought in so many things as it is, when the sekers thereof have it all ready in some thing. Cap. 11.  
That truth, which is not diverse, doth diversly behave itself in divers things, and is more expedient to be had in some things than in some. Cap. 12.  
What is to be understand of these words of christ, I am the way, truth, and life. Cap. 13.  
When these three, The way, truth and life, are all but one truth, why they are so put, as though they were otherwise. Cap. 14.  
That more or less of truth, doth much differ from more or less than truth. Cap. 15.  
That he which seeketh after truth, seeketh for none other, but that he hath all ready, and yet laboureth not in vain, nor without need. Cap. 16.  
If one truth be indifferent to both the colours of black and white, why may not the black be truly called white, and the white black. Cap. 17.  
That the scripture doth speak oft times after the common manner of them, to whom it speaketh, and not after the proper perfection of the thing, whereof it speaketh. Cap. 18.  
That if there be but one truth in all and every thing, it seemeth to follow, that who so ever denieth the truth of any thing, must needs be an heretic, because he denieth the same truth that an heretic doth. Cap. 19  
That truth bindeth not like in all things: and how a man may deny the same truth which an heretic doth, and yet be no heretic at all. Cap. 20.  
The cause why that the denial of one article doth more hinder and lose, than the confession and grant of all the rest, is able to get or save. Cap. 21.  
That who so ever denieth Christ, as the Turks do, to be very god, denieth him also therein, to be a very man. Cap. 22.  
How the proper signification of this name jesus, and this name Christ, do the differ. Cap. 23.  
That it differeth much to deny a thing to be the same that it is, and to deny it to be in this or that, or here or there. Cap. 24.  
That the unity of any thing can not be denied without the denial of what so ever is included or contained therein. Cap. 25.  
That the unity of Christ's person can not be denied, without the denial, both of his deity, and also of his humanity. Cap. 26.  
After what sort diverse heretics have suffered death in certain points of the faith. Cap. 27.  
That no credence is to be given to their judgement, which think an heretic so err in no more of the faith, but in those points, which he doth directly deny. C. 28.  
Whether he that saith in his heart, There is no God, denieth god directly, or consequently, and whether a man may think that he himself is not ware of, or no. Capitulo. 29.  
That to deny god but consequently, is proved by scripture to be no less evil, than it is, to deny him directly. Capitulo. 30.  
How it may stand together, that all heretics denieth the truth of all the whole faith, and yet grant and confess so many articles thereof as they do. Cap. 31.  
That an heretics grant of the truth, is not like an other man's grant thereof. Cap. 32.  
That a direct grant can not stand with a denial consequent. Cap. 33.  
That before god, there is no difference between an antecedent and a consequent, that is to say between before and after. Cap. 34.  
That far worse is he, that directly denieth but some part of the faith, than is he that directly denieth all together. Cap. 35.  
That the truth of Christ is no oftener denied in many articles, than in one alone: and therefore no more fault is the one than the other. Cap. 36.  
That he which denieth Christ directly, doth it no more ware and wittyngly, then doth he, which denieth him but consequently. Cap. 37.  
What the continual endeavour of heretics is, and what success they have therein. Cap. 38.  
That heretics do good, and thereof take hurt. more over how strangely they work, and after what spirit. Cap. 39  
That although heretics do no miracles, yet they do show marvels. Cap. 40.  
That heretics taunt us with common faults, to th'intent they might thereby cloak and hide the rest of their own proper and special faults. Cap. 41.  
What fruits they be, which Christ our saviour doth teach us to know heretics by. Cap. 42.  
Whether a general description of heretics can displease heretics or no. Cap. 43.   
FINIS.   


¶ An introduction of the matter. Cap. 1.  CCATHOLICUS, 
Hark I say cuntreman, a word with the.  HERETICUS. 
Speak ye to me sir?  CATH. 
What question is that, where there is none, but thou and I?  HERE. 
What would ye with me?  CATH. 
Shall I tell thee?  HERE. 
At your pleasure.  CATH. 
Truly, When I saw the coming this wai alone, thou madest me therewith very glad.  HERE. 
Why so?  CATH. 
Doubtless because I have been a great while very desirous to talk with the.  HERE. 
With me sir?  CATH. 
Ye with the. And yet could I never find the time and place, but by reason of company, or one thing or other, there was alway some occasion to interrupt and let my purpose? Therefore now, while it hath chanced us, thus luckily (as I hope) here to meet in this quiet place, where there be no such impediments, but that we may say, thou to me, and I to thee, what so ever shall like us best: I shall for my part (if thou wilt abide and hearken well to me) show the some things, perchance not a little beyond thine expectation.  HERE. 
Sir of such things, would I be glad to here. But yet I marvel greatly, that ye should be so desirous to talk with me. For I suppose ye know me not.  CATH. 
Yes well enough, by sight and here say.  HERE. 
why, what have ye heard of me?  CATH. 
In very deed, I will not long hide it from the. How be it thou knowest, that deliberation giveth sometime, a great occasion of wisdom: where as haste doth oft times the contrary. For that thing, which a man doth some time judge, well and meet to be done or said at the first, by further leisure and deliberation taken therein, he perceiveth at length to be far otherwise, which I do now find by experience.  HERE. 
How so?  CATH. 
I shall tell the. When I was first moved and be came desirous to commune & talk with thee (letted hitherto as I have showed thee) I did then intent to have asked of the a certain question, which I perceive now (by reason of a more deliberate consideration conceived since in the mean space) had been but very superfluous and to no purpose.  HERE. 
Why so?  CAHT. 
what availeth it, to ask a question of him, which can not tell the truth thereof?  HERE. 
Think ye that in me?  CATH. 
Ye truly.  HERE. 
Why, what is the question?  CATH. 
I have told the a cause why, it were but in vain to show the.  HERE. 
yet I pray you, since ye have gone so far with all, let me here it, and it were but for my fantasy.  CATH. 
So mayst thou do and never the near. How be it I will not stick with thee, for more than that. And therefore the question is this, I had thought than, to have asked thee, whether thou be an heretic or not.  HERE. 
That is a strange question to me, but yet nevertheless, do you think that I can not tell the truth thereof?  CATH. 
I think so in deed.  HERE. 
Then who can do it, if I can not, specially when it toucheth me only, and no man else?  CATH. 
yet who so ever can, sure it is that thou cannest not.  HERE. 
why so?  CATH. 
Because there is no heretic, that can tell whether he be an heretic or not.   

Cap. 2.  HERE. 
A sir, well concluded. For now I perceive ye take me for an heretic.  CATH. 
I say not so. But yet for so much as I have heard the often reported, to be an exceeding great favourer and defender of Frith, and fain would know the crewthe thereof, thinking (at the first) that no man could tell me better than thou thyself: I thought therefore then, to have asked the question of thee, and of no man else. But upon farther consideration thereof had, because I now find no man more, nor yet so much unable, to answer the question as thou art in deed: I therefore thought to pass it over, and not to trouble the with all, at this time.  HERE. 
Ye but could ye none other wise inquere of me, whether I were a favourer of Frith or not, but to ask me, whether I be an heretic or not?  CATH. 
That is no matter, for all is one.  HERALD 
Then can I gather no less of your saying, but that ye take (at the least) Frith or me, For an heretic, or else both.  CATH. 
In deed thou hast hit me therein, with such a truth, as I am not able to avoid.  HERALD 
Well sir, I will be plain with you, how so ever ye take it, Frith was a man, whom I loved with all my heart, and shall do while I live.  CATH. 
I love thee, for that, never the better.  HERALD 
And I love myself never the worse.  CATH. 
Thou cannest not tell that. For the scripture doth say. 
Psal. 10.  Qui diligit iniquitatem, odit animam suam. He that loveth iniquity, hath his own soul. And yet many a one, that so doth, thinketh themselves to love their own souls well enough. But nevertheless, credence is to be given to the scripture, what so ever they say or think.  HERE. 
Think you, that I love iniquity, in that I love Frith?  CATH. 
I think so in deed, if thou love him (as I believe thou dost) for his heretical opinions.  HERE. 
A ha, than it is plain enough, that ye take him for an heretic. For what maketh an heretic but heretical opinions?  CATH. 
Nothing else, that I know.  HERE. 
Therefore fain would I here of you, what heretical opinions ye can find in him, to prove him an heretic by.  CATH. 
Before we come to that, let us first (as I think it best) search, try, and prove, what the state of an heretic is. That upon the knowledge of what case or condition he liveth in, we may the better perceive, what he is, and consequently whether Frith were any such or no.  HERE. 
With that I am content.  CATH. 
Therefore, the first notable thing, that I find in the state of an heretic is this, that it is not possible for him to know, that he is an heretic.  HERALD 
I marvel greatly what should move you to be of that opinion.  CATH. 
Truly I have therein, none opinion at all.  HERE. 
Why than do ye speak it?  CATH. 
Not because of any opinion thereof, but because I do certainly know it, which passeth opinion. And therefore, because thou thinkest the matter so straying, I will add unto it this much more, that there is none of them, that doth or can so much as believe or think, that himself is an heretic.  HERE. 
What not so much as believe or think it?  CATH. 
No truly.  HERE. 
It is to far against reason, for any man may think, what so ever he lust, whether it be true or false.  CATH. 
Thou art therein much deceived. For all though, to think and to believe may be taken all one, yet to think & to imagine, are not both one. For thou mayst imagine, all steeples and towers to have sprung out of the ground as trees do: and also every thing to be otherwise then thou knowest it is, if thou wilt. But yet thou canst not so think or believe, although thou wouldest never so fain. For thou canst not (if thou mark it well) believe or think any thing, against thine own knowledge. But yet for all that, Thou mayest so imagine alway at thy pleasure. Whereof it appeareth plain, that imagination is one, and thinking or believing is an other. Therefore although an heretic may imagine himself to be an heretic, (as perchance he will not) yet (as I said) he can never (for all that) so believe or think, although he would. Much less then, is he able to know it. And who therefore would ask him the question?   

Cap. 3.  HERE. 
Yet may he as soon believe and also know that, as I can believe you, when ye say that he can not, except ye show me some good reason why.  CATH. 
Thou must needs grant me this, that there is no man an heretic, but because he believeth amiss in some part of the faith.  HERE. 
That is true.  CATH. 
Therefore if he could believe that he were an heretic, than might he believe that thing, which he doth not believe, and that both at once, which were impossible. For it is not possible for a man to believe any thing, to be even than any other wise than he doth believe it is. As thus, suppose one so wicked, as to believe our saviour Christ to be but only a pure man, and not also very god: as in time paste, some heretics did.  HERE. 
What of that?  CATH. 
Even this, if he that so believeth, could believe, that he were therein (as he is in deed) an heretic, he should then believe and think, that he believed therein amiss. Wherefore, if he did believe and think, that he believeth amiss, in that he believeth our saviour Christ to be but only a man, plain it is, that he should therein believe him to be both god and man, when he doth think himself to believe amiss, believing the contrary: and so should he believe & not believe one thing both at once, which (as I said) is impossible. wherefore it must needs follow, that an heretic can never believe or think, that himself is an heretic.  HERE. 
Sir I do now somewhat perceive the thing myself. For if I be not deceived, it is like, as if you did believe and verily think the great Turk to be now here in England in deed, it were not possible for you to believe, that ye believe therein amiss, when your believe is utterly, that it is even so. For when ye believe, that he is in England, if ye could believe, that ye believed therein amiss, than might ye believe, that he were not in England, when ye believe him to be in it, and so should ye believe and not believe one thing (as ye said) both at once, which I perceive were against all reason and truth.  CATH. 
Doubtless thou speakest herein very well to the purpose, and that perchance would yet more plainly appear by this. Believe is such a thing, as can never wittingly be deceived, for as soon as thou doest think, that thou believest in any thing amiss, forth with in the same instant thy believe therein is clean altered and changed, and is not the same that it was before. And therefore because heresy is none other, but in some part of the faith, a missebeleve, and a miss believe is not possible to be perceived of him, in whom it is: it must needs follow, that no heretic can believe or think that himself is an heretic, because he can not believe or think, that he believeth therein amiss.   

Cap. 4.  HERE. 
Sir this is now far from the need of any more probation.  CATH. 
Ye but yet, thou seest not all.  HERE. 
Why so?  CATH. 
If thou mark it well, this conclusion may take away no small wonder from many men.  HERE. 
what wonder is that?  CATH. 
truly what should be the cause of the rare and seldom amendment of heretics: whereof partly hath sprung this common opinion, that heresy, frenzy, & jealousy be three diseases incurable: Not because they be all utterly so in deed, but because they be so seldom seen, to be thoroughly cured & healed again. And specially of heresy, what wonder is it, although it be seldom or never forsaken & amended? when it is (as thou hast now heard) to every heretic (as to one in a continual trance) utterly unknown & incredible, that himself is any thing therewith infected. for he thinketh verily, that he is in the straight way, not remembering thereof, what the holy scripture saith, Est via que videtur homini recta, 
Prou. 16.  & novissima eius ducunt ad mortem, That is to say, There is a way which seemeth to a man straight, and yet the ends thereof leadeth him to perdition. And therefore who can expel and put that away from him, which he can not believe that ever it came near him? who can desire to be healed of that infirmity, wherewith he can not think that ever he was diseased? or who can be willing for to amend, wherein he can not so much as think, that ever he did offend, specially when we may daily see the amendemet of manifest evils, very seldom or never brought to pass in some, when they both believe and know themselves to be infected with them. Yet much easier it is (be it never so hard) to leave and amend that is perceived and known amiss, than it is (be it never so easy) to avoid and forsake that, which is clean hid, unknown, and incredible. Who therefore, or what can purge, cure, or heal this most perilous and insensible sickness, but only the great mercy of him, which of a blind and cruel persecutor, made a most patient and excellent preacher? 
Act. 9  but how should his most merciful medicine be obtained, where it is never desired? and how can it be desired, where the cause why, neither is, nor can be perceived? By this therefore thou mayst have some understanding of the lamentable state of an heretic, who of all men is in most danger: and yet farthest of, from all good remedy, help, or secure.  HERE. 
Have you any worse to say of him than that.  CATH. 
In deed I have more, whether it be worse or no, I will refer that to thy judgement, if thou wilt tarry the hearing thereof.  HERE. 
Yes sir that will I do, if this day will serve the turn.   

Cap. 5.  CATH. 
Then what wilt thou say, if this fellow be he, whom the prophet doth mean, where he saith: 
Psal. 13.  Dixit insipiens in cordo suo, non est deus, The foolish man said in his heart, there is no god?  HERE. 
What heretic can we find or read of, that ever said in his heart there is no god.  CATH. 
Reckon which of them thou wilt, thou canst not choose amiss.  HERE. 
By that, ye will make it every one of them.  CATH. 
I will not make it, but so it is for all that.  HERE. 
It were hard to make me believe it.  CATH. 
The due order of invincible reason, shall bring the to it, if thou wilt stand to that: For the probation of the thing, is easy to be made, ye and (soberly heard) more easy to be understand.  HERE. 
When I here it, I will tell you more of my mind.  CATH. 
Of this thou art assured by the scripture before alleged, that some there be, which say in the he●te, there is no god.  HERE. 
That I do now take to be true, For else the scripture would not speak thereof, as it doth.  CATH. 
Therefore what other thing is it, to say in the heart, there is no god, then even secretly in the heart, to deny god?  HERE. 
I take that to be all one.  CATH. 
If thou so do, thou takest it right. And therefore because it is sure, that Christ is very god himself, it must needs follow, that he, which denieth god in his heart, denieth Christ.  HERE. 
Of that conclusion, feign would I here some better prose.  CATH. 
An other thou mayest, but no better.  HERE. 
Then an other.  CATH. 
That shallbe this. Thou knowest (I suppose) that Christ in diverse places of scripture, 
1. Pet. 1.  is declared to be (as he is in deed) the very son, of god the father? 
1. joan. 1.   HERE. 
That is true.  CATH. 
And even so is this, that he, which denieth god, denieth any such father, for that which is not, can be no father. And he that denieth any such father, denieth also therein any such son. For no such son can be, of no such father, nor no such father can be, of no god. And therefore of no such father and no such son, must needs follow no Christ, for he were not Christ, if he were not the very and only son of god, whom in the heart, (as the scripture saith) the foolish fellow denieth. And therefore consequently even Christ also.  HERE. 
Now I perceive and grant the same.  CATH. 
Then further saith the due order of reason this, that he, which denieth Christ, denieth the very truth of all his whole faith.  HERE. 
Perchance that may be true.  CATH. 
There is no chance in that point, for it is more plain, then shall need any farther probation. And therefore he, which denieth the truth of all the whole faith, denieth therein some part thereof, or else he could not deni the whole.  HERE. 
That is out of all question.  CATH. 
Then must this follow, that he which denieth the truth of any part of the faith, denieth therein the truth of all the whole.   

Cap. 6.  HERE. 
That I must needs deny, because it followeth not. for although this must needs follow, that he which denieth the truth of all the whole, denieth therein some part thereof, yet (of the other side) it is not possible for this to follow, that he which denieth some part thereof, denieth therein the truth of all together. for these two latter propositions, can never be convertible.  CATH. 
what meanest thou, by propositions convertible?  HERALD 
Two sayings, whereof each must needs follow other, put before or behind, which of them ye will.  CATH. 
And dost thou think, that these two, be none of them?  HERE. 
I think so.  CATH. 
Thou art therein deceived: For they be convertible in deed, and so are all the rest that went before, whereof these two, do justly follow. And that shalt thou see straight, for I will go backward with them again, and begin with this, which thou shalt not deny: who so ever is an heretic, he denieth some part of the faith at the least.  HERALD 
That is true. for else he were no heretic at all.  CATH. 
And who so ever denieth any part of the faith, denieth therein the truth thereof.  HERE. 
I must needs grant that also.  CATH. 
And who so ever denieth the truth of any part of the faith, denieth therein the truth of all the whole.  HERE. 
That I must and will (as I said) utterly deny.  CATH. 
Then must I prove it.  HERET. 
Yea sir if ye can: but I think it will be a good while first.  CATH. 
Then it shall be long of the. For if all the truth, of all the whole faith be contained in every part thereof, who can avoid this, but he that denieth any part thereof, denieth therein, the truth of all the whole.  HERE. 
Ye sir if it be so, but first prove, that it is so, And then afterward conclude as ye may.  CATH. 
It shall need no very great proof, after a certain declaration made, of such three things, as I shall show the.   

Cap. 7.  HERE. 
Which be those?  CATH. 
The first is, what is more than truth. The second is, what is less than truth. The third is, what is other then truth. These three, that is to wit, more than truth, less than truth, and other than truth, are all and each of them, even as far from truth, as truth itself is from no truth: which be direct contraries.  HERE. 
How shall this appear?  CATH. 
Very well and plain enough. For particularly, to begin with the first, of this we may be well assured, that truth can be no more than truth.  HERE. 
That I must needs grant.  CATH. 
Thou canst do no less. And therefore when truth can be no more than truth, it must needs follow, that more than truth can be no truth.  HERETIC. 
To that I assent also.  CATHOLICUS. 
Then secondarily, we be likewise assured of this, that truth can be no less than truth.  HERE. 
That is more plain, then can be denied.  CATH. 
Therefore when truth can be no less than truth: as plain it is, that less than truth, can be no truth neither.  HERE. 
To that I must needs agree.  CATH. 
Then thirdly we may not doubt, that truth can be any other then truth.  HERE. 
That is out of all question.  CATH. 
Therefore when truth can be none other than truth, doth it not therefore justly follow, that other than truth, can be no truth?  HERE. 
Well sir, all this hitherto, I will not deny.  CATH. 
Then to the purpose, and as touching the first, if the truth of the whole faith, were any more, than the truth of the least part of it, than were it more than truth. For the truth of the least part is truth, and true to be more than truth, is all ready proved impossible. Wherefore the truth of the whole faith, can be no more, than the truth of the lest part of it. Again, for the second, by like reason, if the truth of the least part of it, were any less, than the truth of the whole faith, than were it less than truth. For the truth of the whole, is truth: but truth to be less than truth, is well known can never be. Therefore the truth of the least part of the faith, is no less, than the truth of all the whole. Now thirdly, if the truth of any one part, were not the very same, but an other, than the truth of any other part: then were it an other then truth. For the truth of any other part is truth, and truth to be any other then truth, is scant imaginable. Wherefore there can be none other truth, in any one part of the faith, than there is in any of the other, or in all the rest together. Therefore because the denial of any one part of the faith, is none other but the denial of the truth thereof. And when there is no more, no less, nor none other truth in all the whole faith, then is in every singular part thereof: it must needs follow, that who so ever denieth any part of the faith, denieth therein the truth of all the whole. And ciere it is, that he which denieth the truth of all the whole faith, denieth Christ: And he that denieth Christ, denieth god. And thus doth every heretic with out fail. Wherefore of every one of them all, these words of the prophet, The foolish fellow said in his heart, there is no god, may well and truly be verified. 
Psal. 13.    

Cap. 3.  HERE. 
Sir I believe this matter will yet trouble us both, ere we part, for all this.  CATH. 
Why so?  HERE. 
Because there cometh now to my remembrance, such, and so many things to the contrary, as maketh me think, that all this can not hold.  CATH. 
Then thou haste but a slender wit, or a fickle mind, that will so quickly be moved, or with any thing alured, from so well approved truth, as this is. Thou mightest rather have said, that there cometh many things to thy remembrance, which causeth the to marvel, how they with this can agree together: because there is no truth in any one thing, that can be against the truth of any other. For truth against truth, is no more to say, but truth against itself, which is not possible. Therefore if these things, which now so cometh (as thou sayest) to thy remembrance be true, doubtless they with this, may join and agree together well enough, although thy knowledge can not see how. Of tother side, if they be not true, they must be rejected and refused: because this, by them or any other like, can not be avoided. Wherefore to exclude all manner of tergiversation herein to come, let this, which is (as thou hast herd) so duly proved all ready, be fully agreed and established between us in the mean time, as a most sure truth and ground to rest upon: or at the least, till thou hast found some good cause why, it ought not so to be taken. which I am sure thou canst not do. And therefore, let me now here what things those be, which moveth me to the contrary.  HERE. 
Sir I will tell you. And first for example, the resurrection of Christ, ye know is one part of the faith, and thascension is an other.  CATH. 
All that is plain.  HERET. 
Then, if the very same truth, no more, no less, nor none other, were in the one article that is in the other, it must needs follow, that the resurrection and the ascension should be both one.  CATH. 
How so?  HERET. 
Ye will not deny, but when I say Christ rose from death to life, I say truth.  CATH. 
What else?  HERE. 
And when you say, that he ascended, you say truth likewise.  CATH. 
Agreed.  HERE. 
Then if these be not two distinct truths, but are both one, so that the one is none other, but even the very same that the other is, then say you the very same that I do. And I the very same that you do.  CATH. 
Ye but what same is that? I grant, I say the same truth, that thou dost: but yet not the same thing, wherein the same truth is. But thou takest the truth (I perceive) & the things, wherein it is, to be all one. And therefore because the things differ, thou thinkest the truth in them to differ likewise, which is not so: for if the truth of the resurrection were not the same, but an other than the truth of the ascension, it should be an other then truth: And truth to be an other than truth, I told the before can never be. For an other then truth, is no truth. Wherefore, sith it can not be an other, it must needs be the same. And therefore who so ever denieth the truth of the one article, denieth therein the truth of the other. And so (as I said) of all together.  HERE. 
Yet is it strange to me, that one truth, which hath in it (as ye say) no difference at all, should be in both th'articles, which have a difference.  CATH. 
And well spoken, for even so strange it is, as the only truth of the resurrection, which hath no difference, is in all true Christian hertis at once, which have a difference, and that of many thousands more than we can tell. Therefore wilt thou say, that the truth thereof, which is in one heart, is not the same in each of the rest, because they are so many and diverse? doest thou not know, that one thing may be commonly known of thousands at once?  HERE. 
Yes that is plain.  CATH. 
And nothing can be known, but by the truth thereof.  HERE. 
I grant the same.  CAHT. 
Then it must needs follow, that the same one truth, may be in a thousand heads at once. And therefore why not one truth, in many articles at once likewise?  HERE. 
Ye but sir, ye must consider, that although this one truth of the resurrection, be in your head and mine both: yet it is not the truth of your head, nor of mine neither, but of an other thing. And therefore because (of and in) are two things, which maketh no little difference, I say, the truth of the resurrection, although it be in your head and mine, as it is in many thousands more, yet it is not the truth of your head or mine, or of any other beside, but of that same one article only, and of none other. for although the truth of one thing may be in an other, yet it can not be the truth of an other.   

Cap. 9  CATH. 
In deed thy talk runneth from one thing to an other, for when our purpose in this case, is no more but to prove the same truth to be in one arcicle, that is in an other, and so in the rest of them all together, straight thou leapest from the only being of the truth, unto the pertaining or belonging thereof: as though we sought, whereof the truth should be, and not, whether the being thereof in diverse things at once, maketh in, or of itself, any diversity or difference, or no: when that is herein our purpose, and nothing else: unto the which, I add also this, that truth, wherein or whereof, so ever it be, is yet no more nor less, nor none other, than truth, without any manner of diversity: for it is not but one pure single, simple, & indivisible thing, of this nature & property, that although there be nothing, which doth not perticipate the same, yet the numerositee or bigness of things, wherein it is, (be they never so many or great) can not make it any more, or more: Nor the paucitee or littelnes of things, any fewer, or less. Nor yet the diversity or alteration of things, any other or otherwise, but even one and the same truth still, as every where it is, and always hath been, and ever shall. Therefore, who so ever denieth a part of that, which hath no parts (as the truth itself hath not in deed) other he denieth all the whole, because the very same, which seemeth a part, is no less but all the whole, or else he denieth thereof nothing at all, because that, which seemeth a part, is thereof no part at all. And such (as I said) is the truth of the faith: which although it have no parts in deed, yet I will not say, but parts it seemeth to have, & that is only by reason of the diversity of th'articles, wherein it is. And not in respect of itself, which is whole (as I said) in the whole faith, And yet never the less whole also in every singular part thereof. And therefore because it is in every singular article, which are diverse and many, it is thought (of such as understand it not) that itself also is diverse and many likewise: which (as it doth by reason apere) is nothing so. wherefore when that, which an heretic denieth in any part of the faith, is not nothing, but with out question some what in deed. And when that same some what, can be no part of that,  hath no parts, it must needs follow, that the same, which he denieth, is no less than all the whole: And that is none other but only truth, whereof the whole faith can have no more, than the least part of it hath: And therefore in that part, which he denieth; he denieth the whole truth of all the whole faith: whereof this must also follow, that all heretikis are deceived, not only in those articles, which they directly deny, but also in those, which they seem and think themselves to grant, as here after it shall more plainly appear.   

Cap. 10.  HERE. 
Yet I shall say to the contrary, more than perchance will like you to here.  CATH. 
I care not for that: And therefore spare not, say what thou wilt.  HERE. 
I told you before, that the truth of one thing, can not be the truth of an other: what say you to that?  CATH. 
I say to it this: if thou hadst said as much of the proper being of any thing, whereby it is made not the same that an other thing is, I would have holden well with all. For in deed the proper being of one thing, can not be the propre being of an other. But to say, that the truth of one thing, can not be the truth of an other, is even as true, as it is to say, that the name of one thing, can not be the name of an other: when most manifest and common experience doth declare the contrary.  HERALD 
I will not deny, but that the name of one thing, may be the name of an other. As john may be & is the name of two men, and of many more: yet in whom it chanceth so to be, there is john and john at the least. But john and john can be no less than two, & two can be no less than one & another: And between one & on other, there must nedis be some difference: wherefore, there is a difference, between john and john. And even so likewise there is, between the truth of one thing, and the truth of an other. for between two articles, if they be both true, there can be no less, than truth and truth: also truth and truth can be no less than two: And two (as I said) can be no less than one and an other: & between one and an other, there must nedis be a difference. Wherefore there is a difference between the truth of one article, and the truth of an other: and this is directly against all that ye have said.  CATH. 
yea but yet because all that I have said, is well proved and fortified by invincible reason, it is meet to try, whether all that thou haste said herein, may be so proved likewise or not, as I wots it can not: for where thou sayest, that john and john can be no less than two: what two mean thou (two men, or two names? If thou mean two men, it is nothing to the purpose. If thou mean two names, which be they?  HERE. 
john and john.  CATH. 
and is john and john two names?  HERE. 
it is one and an other.  CATH. 
That is false: for john and Thomas, is one and an other, where as john and john, is but one and the same, which differeth much, from one and an other. For one and an other maketh diversity: but one and the same, can never pass unity. Wherefore as it is between john, the name of one man, & john the name of an other: even so it is likewise, between the truth of one article and the truth of an other: wherein I grant there is truth and truth, and yet not one and an other (which as I said maketh diversity) but one and the same, which passeth not unity.  HERALD 
Yet sith ye grant that there is truth and truth, if there were therein no difference nor diversity, what doth this word (and) between them, which is a copulative and joineth two together?  CATH. 
Therein thou must consider, that this word (and) doth not so couple truth and truth together, in such sort as thou takest it. Forhere, truth in the second place, is but the only repetition of the same in the first place: and the repetition of a thing, in respect that it is a repetition, doth alway somewhat differ from the thing itself, which is repeated, as it doth clearly appear by this, that the one may be without the other: wherefore, this copulative (and) doth join together truth, and the repetition of the same, and not truth and truth, as two sundry things, which in deed is but one repeated again.  HERALD 
Sir although this be prettily excused, yet when it is said, there is truth in the resurrection and truth in th'ascension, truth in the second place there, can be no repetition of the same in the first place: because there is neither relation, nor yet repetition of any of them both, but only a demonstration and a showing wherein it is. And yet there, the copulative doth join them together never the less. Wherefore they are, and must needs be of some difference.  CATH. 
Thou art yet deceived. For there, the copulative hath respect to th'articles, joining them together, in the possession of truth, and in the rehearsal of the same: And not to the truth, which in them both is but one in respect of itself. For where it is said, there is truth in the resurrection, and truth in th'ascension, doubtless the very same sentence may as well be said in these words: The resurrection, and th'ascension, have the truth in each of them: wherein it doth well appear, what the copulative joineth together: And that is not truth and truth, which is all one: But one article and an other, which are no less than twain.  HERALD 
Yet all this doth not satisfy me.  CATH. 
That is because thou art perchance one of those, that will not be satisfied.  HERE. 
Nay sir I am none of them.   

Cap. 11.  CATH. 
Then because thou dost wade so far in the matter, tell me what is the truth of a thing?  HERE. 
I might therein tell you my fantasy, which perchance ye would not like. And therefore I had rather learn it of you.  CATH. 
I think thou wilt not deny, but that the truth of any thing, is what so ever may truly be said thereof.  HERE. 
Then will I say this, that of any thing it may truly be said, that it is.  CATH. 
Thou sayest well therein: And therefore the same at the least, is the truth thereof. For if the thing were not, this could never be true, to say it is. Wherefore, name thou some certain thing, wherein this truth may appear.  HERE. 
Ye may name what ye will, although it were but a stick or a stone, it is enough (as I think) for the purpose.  CATH. 
Then a stone be it, if thou wilt. For of a stone, as of any other thing, it must needs be true, that it is.  HERALD 
That is out of question.  CATH. 
Therefore if this truth of being, were not in the stone, wilt thou say, that the stone could be?  HERET. 
No not so.  CATH. 
And is not even that same truth, in, and of an other stone, as well as in, or of, this or that stone, yea and of every stone beside likewise?  HERALD 
In that I will no farther contend.  CATH. 
Therefore, why sayest thou, that the truth of one thing can not be the truth of an other, when this is plain, that a flint stone is one thing, and a marble stone is an other. And yet mayest thou here clearly perceive and see one truth, in and of them both: and verifieth the being, not only as well of the one as of the other: but also of all other things beside, of what sort or kind so ever they be.  HERALD 
Nay then, if it be so, that one truth do (as who say) inhabit all manner of things (as you say now it doth in deed) I pray you tell me, how cometh this to pass, that so great peigne, labour, and travel, hath ever been, & daily is taken, in counsels, courtis, schools, universities, and divers other ways, for the search and trial of the truth? when (if your saying be true) there is no sort of men, having the use of reason, but hath it in some kind of things all ready. And therefore what would they have more, or what need any farther labour for it?  CATH. 
although they have it already in many things. Yet they have it not therefore in all things. Among the which, it is soon had in some of them, by experience: And in some of them, not without some labour, but in some of them, not without a long and studious diligence, and that specially in divers cases of learning: by reason whereof, there is oft times had in schools many great & grave disputations: and for the fortifying of the dew order of reason therein (by the which the truth so travailed for, must needs be gotten, or else it will not be had) there are brought in many sundry and strong principles and rules, which bear in themselves, such an inevitable and manifest truth, as no man with reason, can or will deny.  HERE. 
Sir I pray you stay there a while. For this will I say, that if there be among all those principles and rules, which ye speak of, any diversity of truth, that is to say, any other truth in any one of them, than there is in any of the other, or in all together: then have I my purpose. Of the other side, if there be no diversity of truth among them, but that the same truth, which is in any one of them, is also in each of the other and in all together, then are they all, (one except at the most) but even vain and very superfluous: when that same one, hath none other, but the very same and as much truth in it, as hath all the rest beside. And therefore that one were enough and sufficient of itself without need of any more, but even of that alone: and yet not of that nother, if it be well weighted. For when that serveth but only to the finding & obtaining of the truth, which is (as you say, had in the same & some other things all ready, what is it else but as though I might go seek that thing in the field, which I am sure of before in my chamber? And therefore if there be but one truth, in all and every thing that is: & every man hath the same all ready in one thing or other: vain & superfluous are all counsels, courtis, schools, disputations, inquisicions, searches & such other industrious endeavours, made for thobtaining thereof.   

Cap. 12.  CATH. 
Deeply reasoned and well fro the purpose: for I have told the already, that although they have it in some things, yet they have it not in all things.  HERE. 
What is that to the purpose? for when they have it all ready, what need they seek (as I said) any farther for it?  CATH. 
Now I perceive it plain, that little dost thou consider, how diversly truth (which is not diverse) in diverse things behaveth itself: for return thy consideration but even to stone's again, and of the which, thou shalt perceive in some, the truth to show itself so manifestly, that no man doubteth of what sort or kind they be. And in some, it keepeth itself so privily, that few men knoweth the very true stone from a counterfeit, except he be a good lapidary: Also in some other kind of things, it behaveth itself, yet so much more darkly: that it chanceth to the course but of few men therein to come to it, and yet that not without much difficulty. And farther, it lieth in diverse and many cases so secretly, that all the wits of men, can not attain to the knowledge thereof, except it be coniecturally. And yet is it in some of them, for us, and of us to be had, most expedient and necessary: And therefore among them, where the capacity of man's wit doth fail, it pleaseth the goodness of god, that true faith, with good zeal, shall yet catch hold, and therein much prevail: And therefore, when this is most plain, that man hath much more greater need of truth, in some things then in some: & again, when those things wherein he hath most need thereof, are of that sort, which (as who say) keepeth it most secretly, and farthest from his knowledge and understanding, how should he therein come by it, but by such ways & means, as are most meet and convenient for it? and what ways and means are those, if wit & truth be not two of them? for who, without sufficient capacity of wit, can therein prevail or attain unto it? Of the other side, who, without truth, is able to seek, and come by truth? except thou wilt say, it may be sought and gotten by falsehood, which is not possible: Therefore no man without truth, is able to seek and come by truth, 
john. 14.  specially when these be the words of truth, I am the way, truth, and life.   

Cap. 13.  HERE. 
The way, truth, and life, what are those three, to this purpose?  CATH. 
Very much, if thou mark this well, that the speaker thereof, must needs be one of those three at the least: for when the speaker doth say (I am) and declareth what, that is to say, the way, truth, and life, it can not be avoided, but of the three, truth at the least (which is one of them) must needs be the speaker of it, because it is not possible, for this to be truly said of any speaker (I am the truth) but even only of truth itself: And therefore, because truth saith also here of itself, that it is the way: it must needs follow, that the weigh, is the truth to: for the truth, could not truly say, that itself were the way, except the way were the truth: And yet more over, because it saith farther of itself, that it is the life, the life also must needs be the truth likewise, although it beareth here (as the way doth) an other name: for the truth could not truly say, that itself were the life, except the life were the truth. And for so much as there is no way, that tendeth not to an end, clear it is therefore, that this way, must needs have an end: wherefore, as this way, which is the way of truth, far passeth all manner of ways, even so it must needs have an end, far passing all manner of ends: And because there is no end comparable to perfect life without end. Therefore that same life, must nedis be the end of this way, and yet not so, as though the same were not also the truth itself. for when it is plain, that farther than truth, truth can not go. Truth must needs be the end of truth also, which (as I said) is perfect life without end. wherefore, this I may well conclude and say, that truth is the way wherein, and truth is the beginning from whence, and truth is the end whereunto, for the which cause (as I suppose) the proper name of truth is there placed in the mids between the other two, as who saith indifferent or the same, to and with them both. wherefore by this thou mayst perceive and see, that these three, are much to the purpose, which is to show, that the truth of one thing, is the the very way, to come by the truth of an other.  HERALD 
ye but what need a man to seek it in one thing, when he hath it all ready in an other?  CATH. 
Because he hath (as I said, and as it is plain) not only much more need of it in one thing, than he hath in an other, but also because, for the straying, and diverse behaviour thereof, it is therein, more hard to come by, than it is in an other.  HERALD 
Then sir all this notwithstanding, if the way, truth, 
joan. 14.  & life, which are three, be all but even one truth, why is it put so diversly, as though it were otherwise?   

Cap. 14.  CATH. 
That question will make but a digression nothing to my purpose.  HERE. 
yet it shall be somewhat to my purpose for all that, if ye answer it.  CATH. 
Then for answer take this, thou shalt understand, that truth, in respect of the proper essential and very being of itself, can neither receive either more or less, that is to say, it can neither increase, nor decrease, augment, or diminish: But yet in respect of the being thereof in man's understanding, it may do both, as of the one side we may well and easily perceive it, by the fruits and profit of that industry and diligent labour, which many bestoweth about the same. For to what intent are children set to school? or to what purpose doth all students labour and travail in any science? More over, wherefore are all inquisitions and searches made? but only to come by the more truth?  HERE. 
For to come by the more knowledge ye may say.  CAT. 
Why, what is knowledge without truth? specially when this is most true, that nothing can be known, but only by the truth thereof. for as the power of sight with out light, nothing can do, And therefore, no light, no sight: Even so the power of knowledge without truth likewise can nothing do neither. And therefore no truth, no knowledge, except thou wilt call this knowledge, to take one thing for an other, or any thing to be otherwise then it is, which is in deed but very blind ignorance, and nothing else: wherefore, who so ever seeketh after the knowledge of any thing, seeketh in deed nothing else, but the truth thereof, which obtained, the thing is known, and otherwise not. again, who so ever seeketh the truth of any thing, hath all ready the truth, of some other things, or else it were not possible for him to go about it, as it may well appear, by the cause why, that young infants are not compelled to school, or other feats of knowledge, unto the time, their potencial capacity of truth, become to some actual possession thereof. Therefore because the deligent industry and labour of all students, of the one side, and also th'intention of all inquisitions and searches, of the other side, doth plainly prove and declare, that some men alway do seek after truth, and that not in vain, as it doth appear, by that they do therein more and more increase, and daily obtain. And again, because they neither would, nor could so do, if they had not already, the truth of many things before, to set them a work therein: it must needs follow, that truth in man's understanding doth, and may daily grow and increase more and more.  HERE. 
And what of all this.  CATH. 
I shall tell the what, because this is plain, that increase can never be, but from the less to the more. And again, for so much, as from the less to the more, can be no passage, but by a right convenient mean and way between them. Therefore is man herein so taught the way, that there can be no mistrust or any doubt thereof, when truth, which can not lie, doth say of itself, I am the way. And yet because, there is lightly no way, but may other by the ignorance, or some other imperfection of the straying travelar therein, be soon miss and lost, with out a sure guide. Therefore is he taught also, to take none other, but even the same to be his guide, which hath truly told him the way, because there is none, nor none can be to a man, so good and sure a guide in his journey, as the true teacher thereof, which is also the very truth, as itself doth say, when it saith, I am the way. And yet farther more, for so much as there groweth in a journey of long and tedious labour, such a weariness, as might chance to cause the travelar to faint, slake, and cease to continue therein, and so to give over his purpose, except there be some such notable thing, to be looked for in the end, as may well and justly, so kindle his desire thereof, that for the which he setteth all his labour at nothing: the travelar therefore in the journey and labour of this way, is most truly instructed, and thoroughly assured of such a benefit and commodity to follow thereof, as is of all things most excellent and in comparable: for what is comparable to perfect life without end, which above all things is most desiderable? And therefore that is the very end, where unto this way doth ever more lead and directly tend: whereof the travellar (if he hold on his journey and go thorough with all) is most assured by the promise of no less than the very mouth of truth itself, which doth say: I am the life. And therefore by this it may well appear, that in what so ever is rightly done and well brought to pass, truth is the beginning, The end, and also the weigh between them: that is to say, the way wherein the purpose is followed: The truth, whereby it is first set a work. And the end, whereunto it is finally brought. And yet all three, no more, no less, nor none other, but even one truth: without the which, what is the way? what is the beginning? or what is the end of any thing but all vain and nothing worth? And therefore to show, that truth is the only perfection of all and each of them three, it doth here set forth and daclare itself accordingly with this triplicity of words, 
john. 14.  saying I am the weigh, truth, and life: as much to seie, as without me, There is no weigh straight, no beginning good: nor no end profitable. Wherefore now thou hast herd for answer to thy question (as I suppose) a good cause why, that truth, which is but one, is here so diversely put, as though it were other wise: Much more hereof there might be said, but this is enough for the purpose.   

Cap. 15.  HERE. 
Sir I am glad I have heard you say so much: for ye concluded before, that what so ever is more or less than truth, can be no truth at all. And yet here now ye say, it may be more and more: as your sayings thereof doth plainly declare.  CATH. 
Said I, more and more?  HERE. 
Yea more and more.  CATH. 
Whereof?  HERE. 
Of truth.  CATH. 
That is well said: And puttest thou no difference between more or less of truth, And more or less than truth?  HERE. 
What difference should I put therein?  CATH. 
Ask thine own eye, whereby thou mayest learn it. For by more of light, thou mayest see the better. But by more than light, thou canst see nothing at all. For what is more than light, but utterly no light? and what is no light, but the contrary, which is very darkness? And again, what is less than light, but also even the same likewise? therefore more or less of light, and more or less than light, are two things. For by more than light, light is excluded: but by more of light, light is but increased. And even so likewise of truth. For by more than truth, truth is clean excluded: but by more of truth, truth, (where it may) is but increased. For he that telleth the but part of a true tale, doth tell the less of the truth, then doth he, that truly telleth thee, the whole tale: And he that telleth thee, the whole tale, doth tell the more of the truth, then doth he, that telleth thee, but part of it: and yet both true. But if thou perceive, that he doth tell the more than the truth of the whole: or less than the truth of any part: wouldest thou not take him for a liar or a misreporter of the matter? Yea and that justly: Because he is no less in deed.  HERE. 
Then by this, it doth yet appear, that one article of the faith may have more or less of truth, than an other hath.  CATH. 
No not so neither, for the truth is not seied (as I told the before) to be other more or less, for any thing that is in itself, but only in respect of and for the numbered of things wherein it is, and whereof it is had: Because that same numbered of things, wherein it is, and whereof it is had, is in hour knowledge, sometime more, and sometime less. And for that cause it is said to be more or less: and for nothing else. For when it is said that a man knoweth more of the truth to day, then be did yesterday, it is not properly to be understand and taken, that he knoweth more truth, but the truth of more matter, or of more things to day than he knew yesterday, and not more of the truth itself, which can not be, other more or less. And beside this, although more or less of truth may be said in respect of the being thereof in man's knowledge, by reason of the coming and going of things to and fro, as th'experience thereof doth declare: yet it can not be so said in any other kind of things, which have no such activity or capacity of understanding or discerning one thing from an other, as the privilege of man's nature hath. And therefore all this, maketh nothing for thy purpose.  HERE. 
it is no marvel as ye do handle it.   

Cap. 16.  CATH. 
So long as I handill it according to truth, there is no fault to be found therein. And therefore although thou hast driven it of, very long: yet it may this very well appear, that it is neither vain nor superfluous, that learned men take with them in their disputations many rules and principles of truth, to conduct eyed and keep the dew order of reason, from all deviation and error, until it come as it were to the port and final conclusion of that, which thereby is intended: for as a man having a far long, and a strange journey to travail, had need some time of sundry guides, because it may chance one, which can conduct him twenty miles, can not yet guide him three score, by reason his knowledge of that way extendeth not so far, and therefore must needs be had an other, and perchance diverse more, after as the case requireth: even so man's wit and reason, having urgent occasion, to search and seek truth, in such necessary things, as keepeth it very secret, and far from his knowledge: hath much need of certain and sundry such guides, as are for that purpose most convenient and necessary, that is to wit, diffinitions, distinctions, respects, and diverse other like rules of in fallible truth, to lead and convey it directly from one thing to an other, until it come there, where it obtaineth, the same it desireth. And though there be therein, none other sought nor yet found, but even the very same truth, which was had before in many things: yet is it not laboured in vain, nor without need neither, because it was hid, and not had before in that one thing, wherein it was perchance, more expedient to be had, then in diverse and many other things beside: Wherefore, when no man can come to truth, but by the weigh and mean of truth (for truth will in no wise be obtained or touched, but by the way and mean of itself) why dost thou think it so strange a matter, that men labour therein, so sore for the same which they have already? that is to say, for the same truth in one thing, which they have already in an other, when the truth of one thing, is the way and mean, to come (as I said) by the truth of an other. for otherwise it will not be had. Wherefore now I suppose, thou art in this case, sufficiently answered.   

Cap. 17  HERE. 
Sir let that way as it may here after, for I doubt not but ye will yet grant me this, that black and white, as in ink and paper are two distinct and contrary colours.  CATH. 
Agreed.  HERE. 
Then if there be no more, no less, nor none other, but even the very same truth in the black, that is in the white, and the same in the white, that is in the black, why should it not be as true to say, the black is white, and the white black, as it is to say, the black is black, and the white is white, if there be (as you say) but one indifferent truth of them both?  CATH. 
There is no more in deed, but yet because the self same one truth which doth verify the black to be black, and the white to be white, is also as well in the difference of both those colours, and so doth verify the same likewise, as it is in each and both the colours themselves, it doth therefore utterle forbidden it so to be said, as thou speakest it. because if thou say the black is white, or the white black. The truth of the difference betweve them, is clearly against thee, which truth is all one, in all three, as it is and must needs be in all other things likewise beside.  HERE. 
Then will I leave all these kinds of things, and go to the very scripture, which in this case, is directly against you.  CATH. 
How so?   

Cap. 18.  HERE: 
have you not red in the psalter, 
Psal. 〈◊〉.  where this is written, Quoniam diminute sunt veritates á filiis hominum? that is to say, truths, are minished from the children of men, or truths are fallen away from the children of men. Here ye see, it speaketh not of truth singularly, but of truths in the pluraln umber, wherein is contained many, which can not be without diversity, & this is therefore clean against your saying.  CA 
To this I will first answer thee, with the words of Saint Austen, and afterward as I can beside. For saint Austen upon the same text, doth say this, truth is one, with the which, holy souls are illustrate, but because there be (he saith) many souls, in them there may be said many truths, as in glasses appeareth many images of one face. Here thou mayst well perceive, by saint austin, that although there may be said many truths, and that by reason, of the diversity of things wherein it is, yet there is but one truth for all that. for dost thou not know, that as one thing may have diverse and sundry names, so may diverse and sundry things have one name?  HERE. 
As how?  CATH. 
Bread, drink, fire, water, etc. are each but one thing, and yet hath either of them, almost so many sundry names, as there be sundry languages, wherein they are used to be spoken of nevertheless the diversity of the names, doth not change the unity or simplicity of the thing, nor the unity or simplicity of the thing, the diversity of the names. And again of the other side, thou mayst easily find some where (as in some town or parish) twenty men of one name, yet the unity of the name, doth not change the diversity of the persons, nor the diversity of the persons, the unity the name. And even so is it likewise (as I told the before) between the unity or simplicity of truth, and the diversity of things wherein it is. For as the simplicity of truth, doth not alter or change, the diversity of things, wherein it is. So the diversity of things, doth not alter or change, the simplisite of the truth which is in them. Therefore truth in how many things so ever it be, is yet (as saint Austen saith) but one, all though of the common sort (for the causes afore said) it be otherwise taken.  HERALD 
yea but yet, that common sort, doth so take it, as the scripture speaketh it.  CATH. 
Nay, thou mayst say this, that the scripture speaketh it, even as they do take it. for that the scripture doth so speak it, is not the cause why, they so take it, but that they so take it, is the cause why the scripture doth so speak it. for to whom (sayest thou) doth the scripture speak it?  HERE. 
To whom but to men?  CATH. 
Therefore even after the common manner, and capacity of men it speaketh it, And none other wise. wherein it doth not there teach any pluralitee, nor yet singularite, for it doth but show after the manner of men's speaking, what state the children of men are in. And proveth nothing else. wherefore this text, maketh nothing for thy purpose.   

Cap. 19  HERE. 
Sir will ye give me leave to talk my mind a while?  CATH. 
Spare not.  HERE. 
Then, if there be (as you say) no more, no less, nor none other, but even the very same one single and simple truth, not only in all and every singular article of the faith, but also in all and every other thing and things, what so ever they be beside, this must justly follow, that who so ever denieth the truth of any one thing, whether it be of the faith, or not of the faith, denieth therein no less than the truth of all and every thing that is. For when you will have it needs follow, that he which denieth the truth of any one article of the faith, denieth therein the truth of all the whole, because there is (ye say) no more, no less, nor none other truth in all the whole, then there is in each and every part thereof. It must needs follow likewise, that he which denieth the truth of any other manner of thing, denieth therein the truth, both of all the faith, and also of all other things what so ever they be beside. Wherefore sith there is no man an heretic, but be cause he denieth the truth of some part of the faith. And again because the very same truth which he denieth (if it be as you say) is in all and every other thing beside: it must also neds follow, that who so ever denieth the truth of any other thing, is also an heretic even likewise, as well as he, because he denieth no more, no less, nor none other, but even the very same truth, which the heretic doth deny. And yet farther, because there is all most no man, but some time he denieth the truth of one thing or an other. Wherein, because they do all deny (by your saying) none other but even also the same truth, which an heretic doth deny, how can this be avoided, but that all other men be heretics likewise, even as well as he?  CATH. 
And dost thou believe that to be true?  HERE. 
Nay sir, nor no man else I think.  CATH. 
How then?  HERE. 
Marry this, by the manifest falsity of this conclusion, I do perceive the falsity of the position, whereof it followeth.  CATH. 
Which is that?  HERE. 
Even this that ye say, truth is no more, no less, nor none other, in every singular thing by itself, than it is in them all, even hole together: which (as ye may now see) can not be true:  CATH. 
Art thou at that point again now?  HERE. 
who can be otherwise, when it doth here so plainly appear?   

Cap. 20.  CATH. 
How so ever thou makest it appear to thyself, yet it appeareth not so, to any man else, that followeth reason: for did not I tell the before, that truth, which is but one, and not diverse, doth yet diversely behahave itself in diverse things? As I declared unto thee, so far as the case did then require?  HERE. 
What of that?  CATH. 
I shall tell the what: because I see the herein, so curious and insatiable, that thou leavest nothing unsought (so far as thy wit will serve thee) which may seem to make for thy purpose, thou shalt yet understand this much farther, that all manner of things (Wherein the truth is (as aforesaid) may be divided, in to these three sundry sorts, that is to wit, one contingent and casual: an other more certain and natural: And the third divine and spiritual. And therefore in these three sorts, the truth behaveth itself so diversely, that in things contingent and casual, it may be denied, without any danger or peril at all: as if thou and I should now contend, whether the turk be at Constantinople or no: if thou say ye, and I nay, or I ye, and thou nay, the one of us both, denieth the truth plain. Also if thou seie the price of grain will not fall, but rise before the year come about: And I seie of the other side, that it will not rise but fall: if it do either the one or the other, the one of us both denieth the truth likewise: And so in all other things of that sort, what so ever they be: yet what apparel, hurt or danger canst thou find herein? when truth in this kind of things, behaveth itself to all men (for divers causes) so indifferently, that they may therein grant or deny, according to their opinions, and yet not offend therein. again, in things which are more certain & natural, the truth of as many as are unknown, leaveth itself to the same liberty of judgement, as it doth in things contingent and casual: but of the rest, which be manifest and well known, the truth can not be denied, of such as doth know them: as by example, who can deny the fire to be hot? no man I think, except he were out of his wit.  HERE. 
Yes sir, for a man may deny the fire to be hot, if he will, although he know the truth of it never so well.  CATH. 
If he would so do: what fault were that seiest thou?  HERE. 
such and the same fault, as is the denial of truth?  CATH. 
yea in that thing thou mayst say, and in such other like: but not as it is in every thing beside. For the denial of truth in some things, is (as I doubt not, but thou wilt confess) no less than a damnable fault.  HERE. 
That is true.  CATH. 
And doest thou think it a damnable fault, to deny the fire to be hot?  HERE. 
No not so.  CATH. 
Yet thou thinkest it a more fault, then to deny the truth of what price, corn shall be the next year.  HERE. 
I must needs think so.  CATH. 
And why?  HERE. 
Because this denial is of a thing certain, manifest, and directly again the perfit knowledge of the deniar: where as the other is but of a thing incertain, contingent, casual, and to the deniar but conjectural: wherefore it can not be such a fault, to deny that I know but coniecturally, as it is to deny that I know most perfectly, as I know the fire to be hot.  CATH. 
Then, to deny the fire to be hot, is worthy more blame, than the other is.  HERE. 
It must needs.  CATH. 
And yet thou seist it is not damnable.  HERE. 
No.  CATH. 
Therefore sith it may this apere, that truth bindeth not like nor so, in all things, but that (as thou dost grant thyself) the denial thereof, in some thing is damnable, and in some things not. And clear it is, that the damnable danger and damage thereof, consisteth not in things contigent and casual: nor yet in things more certain and natural, but only in things concerning our faith, which are divine and spiritual, how clearly maketh it against this that thou seiest, who so ever denieth the truth of any manner of thing, is as well an heretic as he is, which denieth the truth of any article of the faith, because the one denieth no more, no less, nor none other, but even the same truth, which the other doth? This (thou mayest perceive) can not follow. For it is not the denial of truth only, that maketh an heretic: but it is the denial thereof, in such or such a thing, and that of our faith only, and not in every or any other thing beside our faith.   

Cap. 21.  HERE. 
Sir I said not as ye take it, but I said this, that so it must needs follow of this your seeing, that there is no more, no less, nor none other truth in any one thing, than there is in any other, or in the whole multitude of things all together.  CATH. 
I would grant as much, and the same myself, if truth behaved itself in every thing a like, as thou didst think, and take it at the first: but now because thou mayest right well perceive, how much thou were therein deceived: the truth therefore being (as I said) but even one in all things, doth yet behave itself so in th'articles of the faith, that the denying thereof in any one of them, maketh no less than an heretic in deed. And further again, after an other sort, it behaveth itself so, in such certain and natural things, as be apparent and sensible, that the denying thereof in some of them, maketh a wilful and a we●warde fool, but yet no heretic for all that: because there is in it no peril of damnation. And finally, it behaveth itself so, in things contingent and casual, that the denying thereof in them, maketh little, or no fault at all: and this diverse behaviour of truth in divers things, is not without reason, and good cause why. For in the first case, it committeth itself, only to the perpetual health and wealth of man's soul. In the second case, to the temporal necessity of this life, and exercise of man's wit and reason. And in the third and last case, only to the liberty of man's opinion: In which three, the denial thereof, can not be of one degree but of divers. And therefore, of so far unlike apparel and jeopardy, as there is difference between eternal damnation, & in some case no penaltee, wherefore it is plain, that the denial of truth, is not heretical, but wherein it behaveth itself, only to the health and wealth of man's soul, and that is not in things (as I said) contingent and casual. Nor yet in things of any course natural, but only in things theological, that is to say, in things divine and spiritual. Now therefore, tell me where are all thy sore objections be cum, which thou hast hitherto made, against the pure invincible unite and simplisitee of truth? wherein thou hast caused, a much more waist of time thou needed by a great deal. And all to excuse colour, and hide the most miserable stat of an heretic, which, when thou hast all done, will yet appear, and ask the no leave. For when the articles of the faith, are diverse and many, And the truth of them all but one (as thou mayst now perceive thyself) how can this be avoided, but he that denieth the same one, denieth the truth of them all together? when they, both each and all together, have no more, no less, nor none other, but even the same one, as it is declared and proved unto the before. For else, how cometh it thus to pass, that the denial of one article, should purchase damnation, rather than the grant and confession of all the rest, should purchase saluacton? It seemeth much more reason, that the grant and confession of many, should be more able to help and succour, than the denial of one, should hurt and hinder, being (as they are) of like and equal power. yet because in this case, it is far otherwise then so, tell me why doth one denied, lose more, than all the other granted, can get or save?  HERE. 
I would know that of you.  CATH. 
Truly there is none other why, but only because the truth of them all, is perfit and whole in the same one, which is denied. And therefore the rest can not help, in whom, there whole and only truth is so refused. and to this it may well be applied, 
1 Corin. 5.  which t'holy apostle Saint Paul doth say, Modicum fermentum to tam massam corrumpit, that is to say, a little leaven changeth the taste of the whole lump of dough. whereof hath risen (as I suppose) this old, and very true proverb, one vice destroyeth many virtues. And why so few as one? but only because, the perfection and unity of truth, (which is not only, in all virtues whole together, but also in each and every one virtue by itself alone) is refused and contemned in the committing of any one mortal vice, that chanceth to fall in man. And therefore because in vices, there is multiplicitee of error, and contrariwise in virtues, very simplicity of truth, when so ever any one virtue is contemned, all the rest can not help, because in that one, there whole perfection and indivisible truth, is clean despised. This the holy scripture doth well confirm, which doth say, 
jaco. 2.  Quicumque totam legem seruaverit, offendat autem in uno factus est omnium reus, that is to say, who so ever doth keep the whole law, and offendeth but in one part, he is yet made guilty of all together. Now therefore content thyself with enough, and take this for an infallible truth (as I told the before, and now is sufficiently proved) that who so ever denieth any part of the faith, denieth therein the truth of all the whole. And who so ever denieth the truth of all the whole faith, denieth the truth of Christ. And who so ever denieth the truth of Christ, denieth him. And who so ever denieth him, denieth God himself. And this (as I said) doth every heretic without fail. Wherefore now, judge thou thyself, in what case they lead their lives.   

Cap. 22.  HERE. 
Sir herein I must needs make with you a great stay before we pass any farther.  CATH. 
What yet again?  HERE. 
yea truly.  CATH. 
why so?  HERE. 
Because the Turks and diverse other nations, deny Christ, and yet they deny not god.  CATH. 
Thinkest thou so?  HERE. 
Ye and so doth every man.  CAT. 
That is not true, for so do not I.  HERALD 
why?  CATH. 
Because I know the contrary, for this can not be avoided, but who so ever denieth Christ to be the same that he is, denieth him utterly. And most true it is, that he is very god, wherefore who so ever denieth him denieth god. And even so doth the turks.  HERE. 
Then how cometh it to pass, that they do otherwise think?  CATH. 
What speakest thou here, of a turkish thinking, while we be in matters of our faith which they refuse?  HERE. 
Sir I speak it not but because it seemeth very repugnant to this your saying, that who so ever denieth Christ denieth God, when the Turks doth the one, but not the other, so far as I perceive.  CATH. 
ye there thou sayest well, so far as thou percevest. But I and many other, perceive more.  HERE. 
That more, would I feign here.  CATH. 
Then thou must well mark and consider this, that this word Christ, doth not properly signify, his only humanity, nor yet his only divinity severally or particularly. But it signifieth individually and indistinctly one proper and singular person made of them both, like as this word, john or Thomas, signifieth properly, neither the flesh, nor yet the soul particularly. But the very unity and singularitee of the person made of them both together, although it be some time otherwise used, or rather abused, by reason of a certain manner of speech, which signifieth sometime the whole by the name of a part, and contrariwise, some time a part by the name of the whole, but yet never so taken properly. And therefore as he, which denieth that same person, which is properly signified by this word john or Thomas, denieth not only the flesh, but also the soul, nor only the soul, but also the flesh, and that for the very unity of person, wherein they are knit, made, and be come both one (both one I say) not in, or for any confusion, mutation, or alteration of their proper natures or substance, but in and for, the very singularity and pure unite of person. Even so he which denieth that same person, which is properly signified by this word Christ, denieth not only his very humanity, but also his very divinity, nor only his very divinity, but also his very humanity. And that for the proper unity of person, wherein they are knit, made, and be come both one, (both one I say) not in, or for any confusion, mutation, or alteration of their proper natures, or substance, but in, and for the very propertee and unity of person. Wherefore, when the Turks deny Christ, they deny both god and also the man. for Christ is none other but even both together, and for that cause, the one can not be denied, with out the other.  HERE. 
Yes sir, for they grant Christ to be a very man, but not very God.   

Cap. 23.  CAT. 
Now I perceive, thou dost not even very well, understand the matter. for it seemeth by thy talk, that thou puttest no difference, between the signification of this name (jesus) & the signification of this name Christ when the one (beside the high and mystical interpretation thereof) signifieth nothing else but only the man. And the other, nothing else, but only that person, which was made both of god and man. For of the name of jesus, there hath been divers: but of the name of Christ, properly never but one according to th'example thereof taught & given unto us, by thauthority of our holy mother the catholic church: which example she daily singeth and seithe, as the reasonable soul and the flesh is one man: so god & man is one Christ: wherefore, as he that granteth me to be a body, and denieth my soul, or granteth me to be a soul, and denieth my body, doth yet both ways deny me utterly to be a very man, which consisteth only in the composition or copulation of them both together. Even so he, that granteth jesus of Nazareth to be a very man, & denieth him to be very god, or granteth him to be very god, and denieth him to be very man, doth yet both the ways deny him utterly to be very Christ: which consisteth only, in the composition or copulation (if I may so call it) of them both together. And therefore, if thou hadst said this, that the turks granteth jesus of Nazareth to be a very man, but not very god, thou hadst seemed to have said somewhat like to the purpose: but when thou seist they grant Christ to be a very man, but not very god, thou reportest them to do, that is impossible. For it is no more possible, in this word Christ, to do the one without the other, than it is possible in this word man, to deny the soul without the fieshe, or the flesh without the soul, which can never be done. For in this word man, the denial of the one, doth alway included, the denial of the other. For no flesh no man, no soul no man, and likewise in Christ, no god, no Christ, no man, no Christ. And therefore I say, as I said, that all those, which deny Christ, denieth god himself.   

Cap. 24.  HERE. 
Yet me thinketh for all this, it doth not even so fully follow as ye make it for.  CATH. 
I pray the tell me why.  HERE. 
Because, although the Turks deny god to be in Christ, or in jesus of Nazareth, choose you whether. Yet for all that, it followeth not, that they deny god. For it is two things to deny god, and to deny him to be in this, or in that. And therefore when he is not denied to be the same that he is, clear it is, that he is not denied in deed. For a thing can not be denied, except it be denied to be the same that it is.  CATH. 
Yea but I say this, that they deny god to be the same that he is. For when they deny him to be joined in the unity of person with jesus of Nazareth, what do they else, but even deny Christ at the least, when they will none of that, which is Christ in deed? & when they (as they do) utterly deny Christ, what do they else, but clearly deny him to be the very same that he is? Therefore what is the same that he is? wilt thou, or any true christian man answer and say any other, but very god and man? wherefore, when he is both the one and the other, what thing is it, that joineth them both so together, but even the very unity of person, which is properly signified by this word Christ? And therefore when they deny Christ, what do they else, but clearly deny both? & when they deny both, may we not justly lay to their charges, the very denial of which we list? wherefore true it is (as I said before) that they deny god for all this.   

Cap. 25.  HHERE. 
I will not say so, for any thing that I have yet heard hitherto.  CATH. 
what wilt thou say then?  HERE. 
I will say this, that they deny neither of them both, that is to say neither god nor the man neither, but only any such unity of person, as is made of them both.  CATH. 
Even as I might say, I neither deny thy soul nor yet thy body, but even only, any such unity of person, as is made of them both. Wherein, what do I deny, when I deny that but utterly this, that thou art a man? For what is a man, but even one whole complete person aduned and made of a body and a reasonable soul? therefore, when I deny the unity thereof, I deny the whole complete person. And when I deny the whole complete person, which thou art what is by nature in thee, that I deny not? for when I deny in thee, no less than the whole: is there any part of it left, that is undenied? for the denial of the whole, doth ever more clearly exclude thexception of any part or parts thereof: wherefore when the denial of the whole, doth alway include the denial of all the parts. Clere it is, that the denial of all the parts, must needs follow and be agreeable to the denial of the whole, whereupon it dependeth. Therefore when the denial of the whole, tendeth utterly to the not being thereof: the denial of the parts which are included therein, must of necessity tend to the same, that is to say to the not being of them all likewise: except thou wilt say, that a man may deny the whole tree: and deny not the bark or the bows thereof, or deny the whole apple, and deny not the coore or the kernel thereof: wherefore herein thou makest but a mere cavilation, nothing to the purpose.   

Cap. 26.  HERE. 
Yet I will not so give it over: for suppose, that yesterday, there died a man, whose body is yet unburied: may not I therefore now, deny the unity of his person, who is clearly dissolved and clean gone, and yet not therein deny his body nor his soul neither, which were the parts thereof, & now remain a sunder.  CATH. 
Yes well enough.  HERE. 
Why than say you the contrary of the Turks, which deny but only the unite of Christ's person, wherein ye say they also deny both god and the man, which are the parts thereof.  CATH. 
So I say still, and not without cause.  HERE. 
That cause would I feign here?  CATH. 
Then mark this, their denial and thine in this case, doth include two contraries. For thy denial runneth no farther than upon the unite of a person, which is dissolived deed & gone. And therefore it must needs be true: But their denial runneth upon the unite of a person, which both is, & ever shall be. And therefore it must needs be false. Also the parts of that which thou deniest, are clean untouched and not denied, by reason that thy denial extendeth no farther, then to the not being of the unite. whereof, although they were the parts, yet so they are not now. For they can not be the parts of that, which hath no being, and therefore in that they can not be denied. But the parts of that, which they deny, are denied in deed. Because their denial extendeth, nor to the not being, but to the very being of the unity, wherein and whereof they are now the parts and ever shall be. And therefore thou must consider, that it is two things to deny the being of that which is: and to deny the being of that which is not. Thou deniest no more but the unity which is not. And they deny the unity, which both is and ever shall be, which can not be denied (as I told the before) without the de-deniall of what so ever is contained therein, And that is both god and man. And therefore thine example in this case will not serve, because it is nothing like.  HERE. 
Yet if all this, be as ye say, I marvel why the turks do not perceive it. for I think they be men of as great wittis as we be, and have among them learning also.  CAT: 
Thou shouldest nothing marvel thereat, if thou diddest well consider, these words, (after some translation) of the holy prophet Isai, 
Isai. 7.  Nisi credideritis, non intelligetis, that is to say, Except ye believe, ye shall not understand. Wherefore, their infidelitee is the cause of their blindness, which is such and so great, as driveth them, to grant the same, that they deny, & to deny the same that they grant. And yet see it not nother, as the same holy prophet doth say, 
Isai. 6.  they see and see not, they here and understand not.  HERE. 
Ye but how do they grant the same they deny. And deny the same they grant?  CATH. 
I have told the so much already, if thou be remembered: For when they grant jesus of Nazareth to be but a very man and no more, they deny the same again, when they deny Christ, because Christ is not only the same but also incomparable more. again when they grant god to be very god, and no less, they deny the same again, when they deny Christ, because Christ is the very same, and also much less, 
Isai. 8.  as of him the prophet to god doth say, Minuisti eum paulominus ab angelis, That is to say: thou hast made him some what less than angels. And therefore when in him they deny, both the more, which is god, and also the less which is man, what do they else, but of both sides, deny in deed, the very same, which they ween and seem to grant, that is to say, even all together. Wherefore let this be sufficient (as it is in deed) to repel thy great stay, made again this that I said before, whosoever denieth Christ, denieth god, which saying is most true, as it is now sufficiently proved. And therefore who so ever denieth god, although he do it not with his tongue, yet at the least he doth it in his heart. And so with out fail doth every heretic, in whom, (as I said before) these words of the prophet, the foolish man said in his heart, there is no god, are well and justly verified. 
Psal. 13.  Wherefore thou hast now, by this much, a farther occasion, whereby thou mayst the better perceive and see, what manner of state it is, wherein every heretic leadeth his life.   

Cap. 27.  HERE. 
Yet sir when ye have all done, because the effect of your conclusion is this, that there is no heretic, but he denieth the truth of all the whole faith, and therefore of Christ and god himself also. How therefore (I pray you) may this agree with all, (which is not unknown) that all heretics doth both hold and confess, diverse and many articles of the faith, as earnestly, and as vehemently as any other man can, seeing and also thinking themselves, as verily to believe them, as any men do, yea and would suffer death therein, rather than deny them.  CATH. 
Suffer death? nay soft, therein thou goest to far, for thou art not able to defend that seying, by any authentical writing, reason, or example.  HERE. 
Yes sir by example, for ye can not deny yourself, but many have willingly suffered death, for the truth of diverse points of the faith.  CATH. 
Yea but what many were those I pray thee? any heretics trowest thou?  HERE. 
why not?  CA 
No truly, for is there any death so precious and profitable, that may come to man, as to die for the truth of any part of the faith?  HERALD 
I think not.  CATH. 
Therefore when it chanceth any man to suffer death for that cause, is it to be thought to come of the man himself, or else of the great grace and gift of god?  HERE. 
when all that is good, cometh of god, that must needs be ascribed unto him also.  CATH. 
Thou sayest well therein, 
Psal. 115.  And therefore: when this is written, Presiosa in conspectu domini, mors sanctorum eius, that is to say, in the sight of god precious is the death of his saints. And when no death among them is so precious, as to die for the truth of the faith (in so much, that the gift thereof, is not given to all those, which holdeth the truth of the whole faith, nor yet, but to few of them neither in comparison) wilt thou think, that ever any heretic, which hath directly forsaken (at the least) some part of the faith, other did or shall obtain that gift? sith so many of them goeth with out it, which cleaveth to the whole faith all together. Beside this, wh enevery heretic, which forsaketh directly (as I said) some part of the saith, doth it freely, of his own wilful mind, with out any coaction or compulsion at all. will any man think, that he would stick at the denial of any other part thereof, if he were constrained unto it, with no less than the fear and pain of death? Specially when t'holy gospel doth say Qui in modico iniquus est, 
Luc. 13.  et in maiori iniquus est, he that is (he sayeth) unjust in little, is also unjust in more? for he that would deny thee, of one groat of thy duty, with out any provocation of need, I think would not stick, soon to deny the of twenty, if he felt any need prick him there unto. Therefore, never sai or think that an heretic, which hath with out compulsion, forsaken and directly denied, some part of the faith all ready, would suffer death, for any other part thereof, when the most part of those (as I said) which hath & holdeth the whole faith altogether, shall not reach or attene to that gift of most precious death, which is not given (as I said) but to few in comparison. And yet those, in whom there is the confession of the whole faith, (thou mayst well know) must needs be near it, than those, in whom there is the denial of part. extepte thou wilt make between them this difference, that in the one there is some possibility thereof, and in the other none at all.  HERE. 
why sir, yet I have hard say, that there have been diverse heretics, which hath suffered death for some part of the faith.  CATH. 
Yea but how?  HERALD 
How say you?  CATH. 
In very deed as a thief, when he is hanged, doth suffer death, for some part of the common wealth.  HERE. 
That is a proper similitude.  CATH. 
Most meet for the purpose that I can find.  HERE. 
Why sir, a thief is not hanged, but for that he doth steal  CATHO. 
Thou art therein deceived. for if he steal, money, horse, kine, sheep, or such other like, because his life is much better than any of those things, it were therefore no justice nor equity, but rather very crudelitee to take his life a way for any of them, when that punishment so far exceedeth the value of that he stole. And therefore he is not hanged for any such things.  HERE. 
Wherefore then?  CATH. 
Because he and all such, are so injurious and hurtful to the common wealth, that if they should live and continue, it should by them, so decay, and be trodden under the foot, that no man should be able to keep that he hath, and to live one by an other, except it were such as could and would, play (as they say) catch that catch may. And therefore they be not hanged, but for the common wealth. And yet not because they make with it, but because they make so sore, and all that they can directly against it. And even so likewise, I will not seie nay, but many heretics have suffered death for some part of the faith. Not because they held with it, but because they went from it, and held extremely against it. And much more mischief therein would have done to it, if they had not been therein, by such worthy death, prevented: And therefore any other death of an heretic, for the truth of the faith then this, thou shalt never be able to prove.   

Cap. 28.  HERE. 
Sir herein ye have said your conceit: but how say you to my question?  CATH. 
What is that?  HERE. 
Have ye so soon forgotten, that upon yur conclusion, that all heretics doth deny the truth of the whole faith, I asked you, how might that agree with this, that all they hold and manifestly confess so many articles thereof as they do? saying and also thinking themselves therein as verily to believe them, as any men can do?  CATH. 
I marvel greatly that thou wilt have (in this case) any manner of respect to their seeing or thinking other, ageinste so manifest & invincible reason as I have therein showed the. For in this, be thou now judge thyself: do they, other say or think themselves any more sure of the truth in any point, than they say and think they be sure in the very same, wherein they do directly err in deed? how earnestly do they think, that they be not therein deceived? shall we think so to, because of that? Those which did murder and sleie thapostles (as our saviour himself did prophecy) thought they did therein great service to god. 
john. 16.  But yet for all their thinking, was it as they thought? or did their thinking excuse their fault, because they thought it was none? Therefore why speakest thou to me of an heretics thinking? when it is not possible for him to think that, which were of all things most expedient for him to think. That is to say, that himself is an heretic: what thing might he think more truly: and yet he is not able so to do. Therefore never let his saying or thinking, what so ever it be, stand in thy weigh, between the and inevitable reason: whereof in this case thou haste hard enough.  HERE. 
In deed I would not so much pass upon that, as I do: if it were not more for other men's thinking, then for theirs, which are no heretics in deed. For many of them, yea and that the most part, doth utterly believe and think, that no heretic doth deny the truth of the whole faith, nor yet any more of it nother, but even only of those points, wherein he doth directly err, and differ from other faithful people.  CATH. 
I pray the who be they that so think? any other but such as are not able to discern and understand the thing? or any other but such, as judgeth more by conjecture, then by any dew order of reason, whereof little skill they can? far a sunder it is, to judge things as they seem, and to judge them, as they be in deed: which very few in respect can do: specially when the matters be somewhat dark, as they be in this case. And therefore, what is the judgement or opinion of such, to be pondered herein?   

Cap. 29.  HERE. 
Sir will ye believe me?  CATH. 
What is the matter?  HERE. 
In very deed, I myself can not yet think, that an heretic doth deny the truth of those articles, which he doth so manifestly grant and confess. And more over utterly believe and think therein as he saith.  CATH. 
What not yet?  HERE. 
No truly.  CATH. 
Than we must have a farther talk, than I thought we should need. For now I wots what thou dost lack herein well enough.  HERE. 
What?  CATH. 
Thou dost not consider (I perceive) any diversitee of denials: but as though there were no more but even bare one, when there is one direct, which is so common and also plain, as can gender do doubt thereof: And an other, indirect or consequent, which is more obscure dark and secret. and therefore not so easy to be perceived. By reason whereof, a thing may sometime seem to be granted, when it is never the less denied: as it is now in this case. And more plainly doth apere, in that I said unto the before of the Turks: who (as thou sayest) doth grant god, but how? none otherwise but directly, denying the same again consequently: as they do, when they deny Christ, which maketh their grant nothing worth. For a direct grant, can never stand with a consequent denial, which plucketh away the truth and perfection, of what so ever is granted before.  HERE. 
I thought all this while, that there was some subtilty in this denial, which ye have so long spoken of, or else it were not possible, for that ye have said to be true.  CATH. 
If thou call that, which is very consequent, but a subtlety, thou shalt yet find it a subtilty of such a sort, as wherein, all heretics deceive not only themselves, but also as many as follow them.  HERE. 
That deceit maketh but a small fault, so long as their denial runneth not again the thing directly.  CATH. 
So thou wouldest have it taken: but thou shalt find it far otherwise for all that: wherefore, although it will make some digression before we come to the very solution of thy question, yet to see the truth hereof, wilt thou call that but a small fault, which the holy prophet doth note in him, that saith in his heart, there is no god?  HERE. 
No marry sir, 
Psal 13.  for I think there can be no greater fault than that, because he that so doth denieth him directly, and not consequently.  CATHOLI. 
how knowest thou that?  HERE. 
Very well. for he that seithe in his heart there is no god, can never deny a thing more directly, than he denieth that.  CATH. 
If thou say so, tell me how doth he, say that in his heart?  HERALD 
He saith it, with the word of his thought, which is conceived within, although it come not out with the voice.  CATH. 
What is that word of his thought.  HERE. 
What so ever he thinketh to be so or not so.  CATH. 
How many shall we find, that doth with that word, even say in the heart, there is no god?  HERALD 
First how many so ever there be, that so saith in the heart, I think there be none of them, that dare & will so say with his mowth, or yet so writ with his pen. And therefore when the word of thought alone, is not open, but only to him, in whom it is: how should we find any such, although there were many, as I think there be not?  CATH. 
doest thou not think there be many of them.  HERE. 
No truly.  CATH. 
Why so.  HERE. 
Because the prophet speaketh it, but of one person singularly. For he doth not say, (the foolish men) but the foolish man said in his heart, there is no god.  CATH. 
Thou mayest not take it so, for the prophet perceiving a multitude wrapped in this horrible and abominable blindness, doth here touch and open the venomous cursedness of all the whole sort, in the person of one of them, as it may well appear by his own words immediately following, which are these. Corrupti sunt et abhominabiles facti sunt in studiis suis. 
Psal 13.  They are (he saith) corrupted, and become abominable in theridamas fancis. This he saith (as thou hierest) not of one, but of many, That is to wit, of the whole sort, whose most pestilent wickedness, he toucheth before, (as I said) in the person of one of them. Wherefore thou mayst not take it, that he meaneth it of one person alone, or of few more, but in deed of very many. And now therefore to the purpose again, whether this foolish fellow, which denieth god in his heart, denieth him directly or no.  HERE. 
There is no doubt of that, as I showed you before.  CATH. 
Ye but yet thou must make me a better proof thereof then so.  HERE. 
Then my proof shallbe this, when he saith in his heart, there is no god, and the same saying in his heart, is none other, but in his heart so to think, And because no man can think any thing in his heart to be so, or not so, but even directly, it must needs follow, that this foolish fellow in his heart denieth god directly.  CATH. 
That followeth not, for where thou sayest, that no man can think in his heart, any thing to be so, or not so, but even directly, that I deny. For it is not true, except thou add unto it this condition, if he be ware of it.  HERE. 
Why, is it possible for any man to think, that he himself is not ware of?  CATH. 
why not, as well as to speak, that he himself is not ware of? for hast thou not some time hard this report of a man, that he spoke he witted near what? and yet neither mad, drunk, nor an Idiot nother, And why therefore, may not a man think, he wots near what as well as so to speak? when so speaking can not proceed but of so thinking?  HERE. 
yea but yet, when a man doth so speak, it is not said he speaketh he wots near what, because he is not ware what he saith, but because he is not ware what of necessity followeth of his saying. For of his saying itself, he is ware what it is well enough, or else he could not repeat the same again, which ye know he can do, although he be not aware what must follow thereof: for that is it, for the which it is said, he speaketh he wotteth near what, and for nothing else.  CATH. 
Let it so be. And yet, what so ever doth so follow, that same both is, and must needs be, contained in his saying, or else it could by no means follow thereof.  HERE. 
That I grant.  CATH. 
Then take even the same of his thinking, because the reason and truth thereof is all one, for as he is ware of his saying directly, and yet is ignorant and unware thereof consequently, That is to wit, as he woteth what he saith, and woteth not what doth follow thereof, which is contained therein, Even so it is of his thinking likewise. for both saying and thinking have in them commonly, a double understanding, one direct, and on other consequent. And therefore when the name or report of saying or thinking, proceedeth and is taken very oft, as well of that understanding which is but consequent, as of that which is direct, what hast thou more to prove, that this foolish fellow which saith in his heart there is no god, denieth him in his heart directly, rather than consequently? for all this that thou haste hitherto saide will not serve.   

Cap. 30.  HERALD 
I have this of the prophet to prove it by, that he saith in his heart, there is no god.  CATH. 
ye but yet, when this same saying in his heart, is (as afore said) the very thinking in his mind, and the same thinking having in it as it hath, not only a direct sense, but also a consequent, whether doth the prophet mean it of the direct sense, or else of the sense consequete? for therein doth lie all the doubt: because the saying of the prophet behaveth itself indifferently unto them both.  HERE. 
Sir the prophet must needs mean it of the direct sense of his thinking only, as it may well appear by these words, which he speaketh also of him, so plainly in an other place, saying, Non est deus inconspectu eius, 
Psal. 9  There is (he saith no god in his sight. And because the prophet doth here not mean the sight of the outward eye of the body, but the sight of the inward eye of the mind, whereby, a man doth directly think, what so ever he taketh to be so, or not so, it must needs follow that the prophet meaneth it of that sense of his thinking, wherein he thinketh directly, what so ever he doth think. For if he had in that sense of his thinking, that there were a god: doubtless the prophet would not have said of him this, that there is no god in his sight, which is as much to say, as there is no god in his meaning, or so far as he doth directly think, wherefore clear it is, that he denieth god in his heart directly.  CATHO. 
That followeth not, for thou must consider, what the prophet saith also of him, but a little after in the same psalm, 
Psal. 9  which thou dost allege, wherein his words be these, Dixit in cord suo oblitus est deus, avertit fuciam suam ne videat in finem, that is to say, he said in his heart, god hath for gotten, he turneth away his face, and will never see it. Also a little after that, the prophet inveigheth farther against him, with this question, Propter quid irritavit impius deum? dixit enim in cord suo non requiret, which is this much to say, why doth the taityfe attempt or provoke god? for he saith in his heart, he will not look upon it. Now by these words of the prophet, thou mayst perceive again, that he meaneth it not of this fellows denial in his heart directly, but of his denial consequently. for if the foolish fellow had thought in his heart there had been no god directly in deed, he would not have said in his heart, that god hath forgotten, and that he turneth away his face and will never look upon it. For that which is not, can do none of all those things or any other like. Therefore he did not say in his heart directly, there is no god, but yet he said it consequently, that is to say, he conceived (as every heretic doth) such things in his heart directly, whereof it must needs follow, that there is no god consequently. Wherefore, so doth the prophet mean, and none otherwise.  HERALD 
Sir herein ye be deceived, for this is not that foolish fellow, which the prophet spoke of before. But in very deed, it is an other, as it appeareth plain by the prophetis words, which doth clearly show, that the one doth say in his heart, there is no god, and the other the contrary.  CATH. 
That is not true, for the contrary is to say in his heart, there is a god, but he saith not so, for in his heart he sayeth no more but that god hath forgotten, and will never look upon it, which is as muthe to say as this, that god is not just. As he were not, if he would other forget, or never look upon the punishment of iniquity. And therefore the prophet doth say, there is no god in his sight, because he seeth no justice in god: whereof (if there were none, as he judgeth in his heart) it must needs follow, that there were no god in deed: as there is not in the consequence of that he saith in his heart. Wherefore this place of the prophet doth but expound and declare the other.  HERE. 
No sir not so, for the consequent denial of god, is described in this place, which you do here now allege. And the direct denial of god, in the other two places alleged before.  CATH. 
Let it so be: I will not greatly stick with the therein, sith the descriptions of them both be such, as declareth the consequent denial, to be at the least, as evil as the other is.  HERE. 
That I deny again. For the scripture: of as many as be of his sort, which saith in his heart, there is no god, doth plainly say, they are corrupt, and become abominable in their fantasies.  CATH. 
Then take this with all, 
Psal. 13.  that of as many as be of his sort, in whose sight (as the scripture do say) there is no god, it saith also, their ways are ever more, 
Psal. 9  filthy, polluted, or corrupted: and what maketh any sort abominable, but only such ways?  HERE. 
Yea but the scripture in both those places, doth speak only of them, which denieth god directly, and not of them, which be of his sort, that saith in his heart, 
Psal. 9  god hath forgotten. etc. And therein denieth him not, but consequently.  CATH. 
What if I grant the same? yet thou must mark as well what it saith also of that sort, as of the other before, although they deny him not (as thou sayest) but consequently.  HERE. 
What is that?  CATH. 
These be the words, Epurge domine deus, 
Psal. 9  & exaltetur manus tua, ne obliviscaris pauperum. O lord god (he crieth) arise, and lift up thy hand, and forget not the poor.  HERE. 
What is this to them?  CATH. 
More (I may tell thee) than all that is alleged before, is to the other. For the prophet knowing the cursed iniquity of these that denieth god but consequently to be such, and so much more greater than could be expressed with any direct, proper or special words, was compelled to declare it, with only exclamation again them to god, for lack of any other sufficient way or mean to express it by.  HERE. 
Then, if the prophet so meant it again them as ye say, why doth he add unto it this, forget not the poor?  CATH. 
Because these are, to the poor, the greatest peril and pestilent plague, that ever was or is possible to come among them. In so much, that if god would permit and suffer them to continue, they would not fail, if it were possible to destroy and devour them all: 
Math. 24.  And therefore the prophet doth exclaim and cry unto god, to lift up his hand to overthrow them, that the poor might escape their mischievous endeavour, and wicked purpose.  HERALD 
which poor are they?  CATH. 
The poor in learning, the poor in knowledge, understanding, & judgement, specially of divine mysteries. The poor also in their own conceit: the poor in spirit, of whom it is written, beati pauperes spiritu, 
Math. ●.  blessed are the poor in spirit: so poor, as knoweth nothing of their own, remembering alway these words of th'apostle, 
1. Cor. 4.  quid habes ꝙ non accepisti? what hast thou (he saith) that thou hast not received? & therefore so poor, as causeth them, never to cease begging & craving of god, in whom (they know) consisteth all the whole help & secure of their poverty: wherein, dwelleth such a number, and so many, as moveth the holy prophet of veri pity, to exclaim (as I said) and cry unto god, for their defence and deliverance, (among all other) from these, most specially, which denieth not god, but consequently. For of the other, this poor, can much better beware than they can of these, for the secret behaviour of their mischief, which is much more open in the other, and therefore less perilous. wherefore, thus it may well apere, that to deny god but consequently, is at the lest no less evil than it is to deny him directly.  HERE. 
Sir I will omit, for a while, what so ever I have more to say herein to the contrary. And in the mean time I would yet be answered to this my question, how it may be (as you say it is) that an heretic doth deny the truth of those articles, which he doth so directly grant & confess, ye and more over, utterly believe and think therein as he saith.  CATH. 
hast thou not forgotten that yet.  HERE. 
No marry sir, for there hath been nothing hitherto that maketh more against the pith of your purpose, them that doth.   

Cap. 31.  CATH. 
Then for the solution thereof, thou canst not say nay, but now thou seest a manifest difference of these two denials, whereof the one is direct, and the other consequent.  HERE. 
All that I perceive well enough.  CATH. 
Therefore if thou bear that well in mind, thou shalt see thy doubt thereby, clean put away. For when an heretic denieth the truth of some part of the faith directly, and the same truth (as it is proved before) is no more, no less, or none other in any part thereof or in all together, than it is in the same part which he doth directly deny, this must needs follow, that he denieth the truth of all the rest consequently.  HERE. 
Sir then for example, take th'ascension, for one of the articles, which an heretic doth directly grant and confess.  CATH. 
Content.  HERE. 
Therefore when he doth grant and confess the ascension directly, ye will not deny but that he doth grant and confess the truth thereof.  CATH. 
Yea but how?  HERE. 
Marry directly.  CATH. 
yea and yet the same truth I say, he denieth consequently for all that: because he denieth it, in some other article directly, for else he were no heretic at all.  HERE. 
Then he doth grant and deny one thing both at once.  CATH. 
Yea, directly and consequently?  HERE. 
How can that be?  CATH. 
In deed very seldom in a just man, I may say to the.  HERALD 
In whom then?  CATH. 
In an heretic very commonly.  HERE. 
How so?  CATH. 
Because the articles of the faith be diverse and many: And the truth of them all, but one.  HERE. 
What is that to this purpose?  CATH. 
not nothing, if thou consider a difference between them, and the truth that is in them.  HERE. 
Whereby should I consider a difference between them, and the truth that is in them, when there is no article, that can be without truth?  CATH. 
Yet thou mayest well consider it by this, that if there were not a difference, between every article of the faith, and the truth which is in each of them, there should be other so many diverse truths, as there be articles, (which are many in deed) or else so few articles, as there be truths, which is but one. wherefore this well considered, it may soon appear how an heretic doth grant and deny one thing both at once. That is to say, grant it directly, and deny it consequently, as he doth in what so ever article he doth grant: & that thou mayst the better perceive it, suppose an heretic, which granteth the passion of Christ, & denieth his resurrection, as some of them did in time paste.  HERE. 
Agreed.  CATH. 
Then when he granteth the truth of the passion directly, doth he not deny the very same truth consequently, in that he denieth it in the resurrection directly? for when both those articles (as all the rest) have but one very simple and single truth, which is in each of them, how can the same truth be denied in the one article directly, but that it must therefore be also denied, as well in the other consequently? as in case, if thou were now in diverse places at once, as the truth is in diverse articles, how could I deny thee, in this place to be a man, but that I must therein, deny the to be the same, as well in all other places, where so ever thou art beside? how be it, in this place directly, and by reason of that, in all other places, consequently. For the direct denial of a thing to be the same that it is, must needs follow the thing, wheresoever it be. For one thing denied and not denied both at once, in respect of itself, can never be. And therefore no more can truth, which is but one.  HERALD 
Sir yet as I do now perceive, in respect of the two sundry articles wherein it is, it may be.  CA 
Ye but not in both directly, for thou must yet farther consider that this direct denial, runneth not only, to where or wherein, but also to what the thing is, which is in, for it is two things to deny wherein a thing is, and to deny, what the thing is, as if I deny thy soul to be in thy hand, yet it followeth not, that I deny it to be in thy foot, or in any other member of thy body beside, because that denial runneth not, but only to where or wherein it is, but if I take occasion of thy hand to deny thy soul which is in it. And therein deny it directly to be the same that it is (as every heretic taketh occasion of one article or other to deny the truth that is in it, and therein denieth it to be the same that it is) it must therefore needs follow, that I deny thy soul, where, or wherein so ever it be, that is to say, as well in thy foot as in thy hand, and in every other part of thy body also, because that denial runneth not only (as I said) to where or wherein, but also directly to what thy soul is, which is as well in every sensible part of thy body, as in thy hand, and all one. And therefore, although it be not directly denied, but in that part only, wherein the occasion thereof is taken, yet is it also consequetly denied, where so ever it is beside. Wherefore even such is an heretics denial of the truth, in what part of the faith so ever he denieth it, for his denial runneth not only to where or wherein the truth is, but also directly, to the truth it self. For that same truth he holdeth directly to be no truth at all, which only maketh him an heretic. And therefore that same only truth, once directly denied, can not be but denied (as I said) where, or wherein so ever it be. How be it, directly in that part, wherein the occasion thereof is taken, and consequently in all and every other part wherein so ever it is beside. Wherefore denied (as I said) and not denied, in respect of itself, can not be defended or borne, by any diversity of things, in how many so ever it be. For it is not possible that one very simple thing, being in deed directly denied, should or might, by any means, all that while, be of the same denier verified or undenied. And therefore this it may apere, how an heretic doth deny the truth of those articles, which he doth grant, that is (as I said) grant them directly and deny them consequently.   

Cap. 32.  HERE. 
Then can I say (I may tell you) even as much of the other side, for when ye say, that he denieth the truth of the passion consequently, in that he denieth the truth of the resurrection directly. By the same reason, I say that he granteth the truth of the resurrection consequently, in that he granteth the truth of the passion directly.  CA 
That will not follow, in him specially.  HERALD 
why not in him?  CA 
Because he is an heretic.  HERE. 
why will it not follow in an heretic, as well as in an other man?  CATH. 
Because, when an other man granteth the truth of the passion, or of any other part of the faith directly, he granteth therein the truth of the resurrection and also of all the other articles consequently, & that not only because there is none other but the same truth in the passion, that is in the resurrection and in all the whole faith thoroughly, but also specially, because he denieth no part of the faith directly: But when theretic granteth the truth of the passion directly, it can not so follow in him, that he granteth the truth of the resurrection consequently, because therein he denieth the same truth directly, which doth resist and exclude his consequent grant utterly: and therefore thou mayst not take the grant of an heretic to be such, as is the grant of an other man, for they be far unlike.  HERE. 
Yet then by your saying, sith the truth of the passion, and the truth of the resurrection is but all one, that same one, doth he directly grant and deny both at once, which is plain contradiction.  CATH. 
In deed it were no less, if that same direct grant, and direct denial of the truth, met both together in one article, as they do not. But now because the direct grant of the truth is in one article. and the direct denial of the same in an other, therefore by that, the contradiction is clean put a way. And all by reason of the diversity of the things, wherein the truth is so granted and denied. Nevertheless, although the same direct denial of the truth, can not meet and join together, with the direct grant thereof, in one article, yet in the same one truth of both th'articles, the direct denial, creepeth so near the direct grant secretly, that it doth infect and poison it with the propre venem of itself consequently for all that, and maketh the grant of no efficacy, much like, as where a wicked mother can not come herself, she sendeth a daughter of her own, as evil or worse than she: for a direct denial, is as a very mother, of a denial consequent.  HERALD 
And even so, is a direct grant, of a grant consequent.   

Cap. 33.  CATH. 
That is to be taken, where a direct denial, maketh no impediment: for thereof riseth to an heretic, the same special privilege to him only dew and convenient, that what so ever he granteth of the faith, as an other man doth directly, there shall never grow and come unto him any profit thereof finally. For the just grant of a thing directly, doth never so much prfitte and set forward, as the denial thereof consequently, doth hurt hinder and pluck backward: for if I grant the to be an honest man directly. And after many words thereof rehearsed accordingly, yet if I say thou usest thy neighbours maliciously, & clean against charity: do I not therein deny thine honesty consequently? what profit therefore doth my grant therein directly?  HERALD 
But little.  CA 
Nay none at all, if thou mark it well, for how can the profit or perfection of a thing abide, where the truth of it is in deed denied? and therefore although there be never so many articles granted directly, yet it is not enough, except it be so provided that none be denied consequently: And that can never be done justly, so long as any one of them is denied directly. For that is able to infect them all (as I said) with a denial consequently. According to the saying of saint Paul (before alleged) modicum fermentum totam massam corrumpit: 
●1 Cor. 5.  a little leaven soureth the whole lump of dough. Therefore (as thou mayest now perceive thyself) it can not follow, that an heretic hath truly in deed, any part of the faith, other because he doth directly confess and think many articles thereof to be true (for he doth no less both say and think of his own faith, wherein he is deceived) Nor yet because the more part of true christian people, doth not think him to err in any more, than he doth directly deny. For farther than that (as I said) little do they perceive or consider, because of such things, what must follow, they seldom look after: For beyond their senses, few of them doth reach. And as for any secrets of nature, they are scant able to touch: What place therefore can their judgement have, in things supernatural? Wherefore what so ever he or they do say or think, or how so ever to any of them both, it doth seem and appear, take this never the less for a sure conclusion, that every heretic (although it be a thing to himself incredible) is yet for all that, no less than out of the truth, of all the whole faith thoroughly. That is to say out of it in part before men: and out of it all together before god: with whom every thing doth appear, not as it see = meth, but as it is in deed.   

Cap. 34.  HERE. 
Yet sir, if it appear before god, as it is in deed: than it appeareth before him, with this differens, that where as he denieth some part directly, he denieth all the rest but consequently.  CATH. 
And makest thou no more but a but of that.  HERE. 
What should I make of it else?  CATH. 
Thou shouldest make of it this, that there is no difference between them at all, before god.  HERE. 
What not between a direct denial, and a denial consequent?  CATH. 
No truly.  HERE. 
Then are they both one.  CATH. 
I grant the same before him.  HERE. 
And not before men?  CATH. 
No.  HERE. 
Why so?  CATH. 
Because men can not so come by them both, as god hath them before him.  HERE. 
Then if they be but one before god, and two distinct before men, other god, or men, doth take them otherwise then they be in deed.  CATH. 
No not so.  HERALD 
Yes sir, for if they be but one, they can not be two: if they be two, they can not be so little or few as one.  CATH. 
Therein thou art deceived. For that which is but one in some respect, may be two in an other respect well enough: as thy body and thy soul are but one, in respect of thy person. And yet they are two in respect, of their distinct and proper natures. And therefore likewise, although a direct denial, & a denial consequent be two distinct before men, in respect of their knowledge. Yet they come both to one before god in respect of his knowledge, wherein there is nothing consequent, but all present,  HERE. 
Then by that, he knoweth not all, that men doth know.  CATH. 
Wilt thou say so?  HERE. 
It seemeth no less by your saying.  CATH. 
Wherefore?  HERE. 
If all things be present to him, and nothing consequent: how can he know a consequent, when (if it be as you say) there is no such before him, that is to wit in his knowledge. and yet in men's knowledge there is.  CATH. 
Men doth know the succession of days, how one followeth an other. And how they can not, but pass over the first, before they come to the next, as the sunday before munday, and munday before twesdaie, and so forth. Yet the days do not so pass and succeed one after an other before god in his knowledge, as they do before men, and in their knowledge. For he doth not (as who say) tarry and look after such or such a day or time as men do: but hath munday as soon as sunday, and twesdaie as soon as munday, and so even the last as soon as the first, and all at once: And therefore what succession can be of them before him?  HERE. 
Then even as I said before of a consequent: if there be no succession of them before him, he doth not know, that they seccede and follow one an other, which men doth know, and so by this, he knoweth not all that men knoweth.  CATH. 
That followeth not, for he doth most perfectly know: that they succeed one an other in respect of their natural cowrce, and of men's knowledge and understanding thereof: but not in respect of his own proper and infinite knowledge, wherein the last (as I said) cometh not after the first, nor yet the first before the last: wherefore in respect of that knowledge, the days have no succession at all: And even so in like manner, he knoweth a consequent, to be in respect of itself, as it is in the order of nature, and of man's understanding and knowledge thereof. but not in every condition so, in respect of his own proper & infinite knowledge, which passeth all: wherein (as I said) there is nothing before nor after, preceding nor following, first nor last, but all things together at once, even very present and premanent: and therefore how is it possible for a direct denial, & a denial consequent, to have any difference between them there? sith there is no difference between them here but only, that the one followeth the other? as when thou seest a servant following his master. Although there be a difference between their two motions in this respect, that the one, which cometh after, followeth the other, that goeth before in their own proper being, Yet there is no such difference of before and after between them, in respect of their being in thy sight, which doth receive, complete, and comprehend them both together at once. For therein, they have neither before nor after, as they have in their own proper being. For if they had, thou shouldest not see them both at once, as thou dost, but one after an other as they are.  HERALD 
If I do not see them as they are, than my sight in them is deceived.  CATH. 
No not so, for thou seest them, not only as they are, in respect of their being in themselves, but also far otherwise then so, in respect of their being in thy sight, for the behaviour of their being in themselves is one thing. And the behaviour of their being in thy sight, is an other. And that not only because the one is as who say natural & the other accidental, but also because that, which is successive and consequent in the one being, is all together very present in the other. For else, thou shouldest not (as I said) see them both at once and even together: wherefore sith it may by this apere that the sight of man is able in some kind of things, as soon to reach that, which followeth & cometh after, as that which doth precede & go before, & to see that, even present, which in itself is but consequent: how much more is the sight of all mighty gods most provident and infinite knowledge, able so to do in any kind of thing, what so ever it be? Therefore before him (as I said) there is no difference between the direct denial going before, and the consequent denial  cometh after. But as well the consequent as the antecedent, are there become, even both like present, and therefore what difference between them in that respect? wherein resteth the s●ertee, of most perfect judgement.   

Cap. 35.  HERE. 
Then if there be no difference between them, but both one before God, it must needs follow, that it should be as great a fault to deny any part of the faith consequently, as it is to deny it directly.  CATH. 
Hast thou spied that now?  HERE. 
I have spied this, that it followeth of your saying.  CATH. 
I told the as much before, if thou haddest marked it well.  HERE. 
yet I can not believe it, for all that.  CATH. 
No can?  HERE. 
No truly.  CATH. 
Wherefore?  HERE. 
Because than it were as good for an heretic, to deny all the whole faith directly, as to deny directly but the least part of it, when therein is denied (by your saying) all the rest consequently.  CATH. 
I will not say, it were as good, but I will say, it were not so evil.  HERE. 
what not so evil to deny all the partis of the whole faith directly as it is to deny directly but some of them?  CATH. 
So I say, although the same some, were but one of them.  HERALD 
I think there be very small reason therein.  CATH. 
How small so ever thou take it, yet so great thou shalt find it.  HERE. 
That would I fain see.  CATH. 
Then suppose two heretikis, of the which, one denieth all and every part of the faith directly and the other directly but some, or one part thereof.  HERE. 
Content.  CATH. 
Then thou must grant me three things, which no man will deny.  HERE. 
what are they?  CATH. 
The first is, that the more evil any man doth, the worse he is. The second is, that every man's evil, is other to the hurt of himself only, or else to the hurt of himself, and of other also: And the third is, that his evil, which extendeth to the hurt of other, is worse to himself, than is his evil which extendeth no farther then to the hurt of himself alone.  HERE. 
To all these, I must needs agree.  CAT. 
Then there is no doubt, but that heretic, which denieth but one part of the faith directly, is a thousand fold worse, than the other is, which directly denieth them all together. For how could his evil that denieth them all together directly, hurt any more but himself? In so much that if he would, how should he be hard? I will not say or ask what good man, but what other heretic is there, beside any one of the same sort, that would abide the hearing of him? yea what good christian man, would not be moved with a more thankful mind toward god, for the gift and preservation of his own faith, and with a more diligent respect to the conservation and keeping thereof, for that he seeth one so far gone, as hath lost his altogether in every point? so that other folk should by him, take rather good then hurt. But as touching the other heretic, which denieth directly but part, look how much it is less, that he directly denieth, so many more there be, that doth not perceive it. And the more there be, that doth not perceive it, the more therewith be the sooner deceived. And the more there be, that be therewith the sooner deceived, though more catch hurt & be therewith infected And the more there be, that be therewith infected, the more his evil must needs be, which is the cause of it. And beside this, how hath any heresies been sowed, multiplied, and increased, so greatly among the people (as to many hath been) but by him, which seemed to have so much of the faith, that he was long thought, to lack thereof nothing at all? But yet he did for all that, As the lamentable evil, that followed thereof, did at length more and more, plainly declare: But by him which denieth altogether, there could never any such thing be brought about: for he (as I said) is one, that no man would here. believed therefore how could he be? if he could not be believed, no man by him could be deceived, if no man by him could be deceived, clear it is that his evil, could hurt no more but himself, if his evil could hurt no more but himself, far worse is his evil, which hurteth not only himself but also many other beside. And that doth he, which directly denieth but part.  HERE. 
Yet he that directly denieth all, and can hurt therefore, no man else, but himself alone, is yet as willing as the other is, to hurt as many as the other doth. Wherefore he must be as evil as the other is, because his wilful intention therein is no less.  CATH. 
That followeth not, for when that evil intention, which can not extend to the purpose thereof, for lack of power or liberty to perform it with all, Can not be so evil as that, which hath no restraint or let of coming unto it, by reason whereof, it never faileth to take effect: his evil must needs be worse, which is able to extend, both to the hurt of himself, and also of many other more, than is his evil, which can extend no fardir, but only to the hurt of himself, and of no man else: And therefore because no man which his own evil can hurt an other, but that he doth farther hurt himself also in the same. And the evil of him, that denieth but one article or two, hurteth some time many thousands more: It must therefore needs follow, that his evil, is even to himself, so much worse than is his, which directly denieth them all, whereby he hurteth no man else but himself alone: except thou wilt say of evil workers, the more mischief they do, the less evil it is to themselves.  HERET. 
Ye may be sure I will not say so.  CATHO. 
Then evidently by this it may well appear, that far worse is he (as I said) both to himself and also to other, which denieth but one part of the faith directly, then is he that directly denieth Christ himself, and altogether.   

Cap. 36.  HERE. 
Then how may that agree with this, that the oftener Christ be denied, the more wickedness (ye know) it is.  CATH. 
That I grant: But herein is no such case.  HERE. 
yes, and that will I prove, for he that denieth any one article of the faith, denieth the truth thereof. And he that denieth the truth thereof, denieth the truth of Christ. And he that denieth the truth of Christ, denieth him. Therefore it must nedis follow, that he which direttly denieth the truth of Christ in many articles, denieth Christ therein more oftener than doth he, which directly denieth it, but in one article or in two. Wherefore he that denieth directly most articles, must needs be so much worse, than the other is.  CATH. 
That followeth not, for the one denieth not the truth of Christ in so many articles directly, but the other denieth it in as many, conseqently: And as evil it is to deny it consequently, as it is to deny it directly, and so proved before. Therefore, as evil is he that denieth it directly but in one article alone, as is he, which denieth it directly in more, or in all together. And beside this, I say that none of them both, denieth the truth any more but once. For as he that killeth a man with twenstrokes, killeth him not likewise twenty times: but in very deed no more but once: And as much doth he, that killeth him at one stroke: so he that directly denieth the truth of christ in twenty articles, denieth it not twenty times because of that: but even very once in deed. And no less doth he, that denieth it directly but in one article alone. For a thing is not alway so many diverse times denied, as the denial thereof is vocally spoken, and outwardly expressed: for the voice whereby the denial is showed forth, is not the very denial itself, but only a mean to show it by. For the denial itself, when the voice is gone and passed, abideth still within, all one and the very same, that it was even then and also before, at the first. Therefore when there is none other denied in this article or in that, than there is in any other or in all the rest, the denying of the truth in twenty articles, can no more make it twenty times denied, than the writing of one sentence in twenty places, doth make it twenty sentences. For when the truth being but one in all articles, is once denied in one article alone, how many so ever of them beside, be denied afterward, they make not so many denials of the truth that is in them, but they make (as it were) so many shewynges, rehersals, or repetitions of the same, and nothing else. For when the very denial of a thing, doth consist in the mind, & not in the voice, which is but an instrument to express it with all, & is not in deed (as I said) the denial it self. Clere it is, that the thing being but one, can never be twice denied, except it be once granted between. For otherwise, it is but one continual, & not diverse & several, although it be never so oft expressed, or in so many things or sundry ways rehearsed. For it is two things to show the twenty times or in twenty things, what I deny, & to deny that twenty times, which I show the. Because in the one, there is twenty denials, & in the other but one.  HERALD 
Yea but what say you to this, that most men do think, every thing that is denied, to be so often denied, as they higher the denial thereof expressed, & represented unto their ears.  CATH. 
That is no matter, for therein consider not they, whether it do still continue and abide all one, as well when it is not expressed and showed forth, but kept before & after within, as when it is most manifestly and openly disclosed.  HERE. 
Let it so be. But yet, what saith the gospel?  CATH. 
What sayest thou?  HERE. 
Math. 16.  
Marry that Peter denied Christ thrice, which is also clean against this your saying.  CATH. 
No not a whit. for his denial was of an other kind than this is. For of that could never follow no Christ, as there doth & must needs do of this: for that was in deed but feigned, resting in words only, and not in mind: for although it seemed, & so be said (as right well it may) that he denied Christ. Yet may it be truly some way said the contrary. For he denied but his own knowledge of him, and nothing else. for it is two things for me to deny thee, that is to say, to deny what thou art, and to deny that I know the. Which kind of denial, no heretics doth use, that is to wit, to deny that they know Christ: although they might well enough, sith they be of that sort, or far worse, 
Math. 25.  then to whom christ saith, I know not you. Nevertheless, they do not so. For all the meinie of them, seemeth to grant him, and no men in manner more: but yet for all that, they do in deed, deny, not that they know him, but that & what he is, which is ten times worse: For saint peter denied not what he was, but only that he knew him. Which was but a feigned denial, and did only consist in words. For it was far otherwise in his mind, because he did both think & know that he knew him well enough. And did for fear but feign the contrary: wherefore all such feigned denials, which hath there being not in mind but only in words, may truly be said alway to be so many, as they be sundry times rehearsed. But so may not this heretical denial, that we now speak of. which is of an other sort, and doth rest in the mind continually, much more subtly, much more secretly, & therefore a thousand fold more perilously, then is possible even for the inventors thereof themselves, to perceive or think: And therefore all this considered, it is not hard for the to see, that the truth being once denied in any one article alone, it is not the denial in many or all the rest of the articles afterward, that can make it ever the oftener denied by reason of that: when in that one, it standeth so full in denial before, that it can not be denied again, except it be one (as I said) granted between: wherefore clean against thine opinion, no oftener doth he deny the truth of Christ, which directly denieth all the articles one after an other, then doth he which directly denieth but one alone. And what therefore canst thou find else between them, but that he is yet as evil as the other, whom thou takest to be much worse.   

Cap. 37.  HERE. 
Even this I can find, that a fault can never be so evil, when it is done unwares and ignorantly, as when it is done, both ware & willingly. And therefore he that denieth Christ but consequently, doubtless denieth him unwares and ignorantly against his wil For with expressed words, he doth both grant & confess him plainly: but he, which denieth all th'articles directly (wherein he denieth him also with apparte words manifestly) denieth him even very ware & willingly, wherefore he must needs be much worse, than the other is.  CATH. 
Yea but how canst thou prove, that he which denieth all the articles of the faith directly, doth therein deny Christ both ware and willingly, as thou sayest he doth?  HERE. 
How say ye that?  CATH. 
Thou hast hard.  HERE. 
In deed your question therein maketh me now consider with myself, that if I should take Ipon me to prove it, by his denial of this article or that, even from the first to the last, ye would say perchance, that he denieth him but consequently, and so unware & ignorantly in any of them all. wherewith I would hold myself, if it were not for this article of the Crede. I believe in jesus Christ his only son. etc.  CATHH. 
And thinkest thou, that any heretic doth directly deny that article?  HERALD 
That heretic which directly denieth all, must needs therein, directly deny that. & therefore he denieth christ both ware & willingly.  CATH. 
Yea that heretic: But there is none such. For he that so doth, is not properly an heretic, but other a Pagan or Apostata, which is farther of, & more strange unto us, than an heretic is.  HERALD 
Then have you lost much labour.  CATH. 
why so?  HERALD 
what have you done all this while, but gone about to prove, that he, which denieth directly but one article of the faith, is worse than that heretic, which directly denieth them all together. And now ye say there is none such?  CATH. 
So I say, for such an heretic, was and is, but in case supposed, whereof, dost thou not see, what followeth?  HERE. 
What.  CATH. 
Even this, that he which directly devieth but one article of the faith, is far worse than is a Pagan or Apostata. For when he is worse (as it is proved) then the other is, which directly denieth them all. And none directly denieth them all, but other a pagan or apostata, it must needs follow, that he is worse, than any of them both.  HERE. 
I pray you what call ye apostata?  CATH. 
He that hath been once a christian man, and yet hath utterly forsaken the religion of christ again, and is gone clean away to the pagans and followeth them.  HERE. 
Trow ye there be any such?  CATH. 
There is no doubt of that.  HERE. 
Then ye grant that he, and such as he is, denieth Christ with a part words directly.  CATH. 
What else?  HERE. 
Then he denieth him even ware and wittingly.  CATH. 
No truly, for be thou right well assured, there is no man living that would deny Christ directly, if he witted, and were even ware therein, what he denieth: For so ware is he what christ is, which denieth him directly, as he is ware, what the whole faith is, which denieth all that directly. And so ware is he, what the whole faith is, which denieth all that directly, as he is ware, what one article of it is, which denieth directly but that alone: and that alone doth he not know, nor so much as believe neither. For sure it is, that if he did, he would never deny it: no more therefore doth he know or believe the whole saith, nor Christ himself neither, which denieth both him and it, directly altogether, what warnesse or wittingnes therefore is there here, more in the one, then in the other? also there can no man be an heretic, but because he denieth at the least (as I said) some one article of the faith or other. And that would he never do, but because he believeth utterly that it is no part of the faith at all. whereof it followeth clearly, that if he knew it were, he would never deny it. Therefore look what lack, both of knowledge and also of believe, he hath in one article, which directly denieth but that alone, & even the very same hath he in both, which denieth twain. And also in each of them likewise hath he, which denieth three. And so forth after the same sort, from one to an other, until it come to him which directly denieth Christ and all together. Therefore when he that directly denieth Christ & all together, hath no more faith or knowledge of him or it, then hath he, of that one article, which directly denieth but that same one alone, what more warily or wittingly doth the one, than the other, but even both ignorantly together? And beside this, when the greatness of faith may be such, as is of itself sufficient and able to hold and keep, who so ever have it, from the denying of Christ in every condition. And when it is sure also, that the very knowledge of him is thereto, much more able than that is. How clearly doth it follow thereof, that who so ever denieth him directly, never doth it ware and wittingly? wherefore notwithstanding this, or any thing else, which thou hast hitherto said to the contrary, I will yet say as I said (because the truth is so in deed) that as evil is he, which directly denieth but one article of the faith alone, as is he which directly denieth Christ himself and all together, as evil I say, not in this or that respect, but utterly in every condition. And in diverse caces (as I have declared unto thee) also much worse, both toward himself and other also: This differens between them only except, that the contrary remaineth in the gross & ignorant judgement of the common sort. The cause whereof, I told the before (as it is in deed) even to be this, that they are able to see and perceive (as they do) the whole evil of the one: and in comparison thereof, obscurely so small a part of the other, that some taketh it more, some less, sum very little, & sum no evil at al.   

Cap. 38.  HERE. 
Sir, the day (ye may see) is far spent, and I have yet a mile or twain to go.  CATH. 
A, now I perceive thou lackest matter, or else thou art weary of so much talk.  HERE. 
Our talk hath lasted a great while.  CATH. 
That is long of thee, for if thou wouldest have been content with enough, it had been done, long ear this. But nevertheless, to make an end with all, Thou shalt have my friendly advise and counsel, not only well to remember, what I have said unto thee, concerning the miserable state of this unfaithful and perverse generation. But also farther to consider of what condition and property it is of. which (so long as it may endure) never seizeth, to study, strive, contend, & fight against that, which ever did, and ever shall, give it the overthrow, and prevail against it, 
Math. 16.  according to this promise of christ, port inferi non prevalebunt adversis eam, that is to say, the gatis of hell, shall not prevail against it.  HERE. 
against what.  CAT. 
against the holy catholic church, the pillar and stabilite of truth, 
1. Timo. 3.  as saint Paul doth call it. of the which truth, it is also written, Super omnia vincit veritas, Truth prevaileth above all things. yet not with standing all the old experience hereof, this perverse generation, according to their accustomed property, nothing fearing the loss and casting away of themselves, hath stirred up (as all men knoweth) there damnable war against this pyllare and stabilitee of truth, even now in our time again, as it hath done oft before, even to there own destruction. for such doctrine of late they have here brought in and taught, as they never were, nor yet are, nor never shallbe able to defend, by any kind of thing, only secular power except, as it hath appeared manifestly all ready: For, before they gate that of their side, there was neither holy scripture, nor old ancient holy fathers, nor yet any scholastical learning, that is to say, any dew and perfect order of reason, that could help, or make any thing for them. But of the other side, when they came once to power, and might, as they did, use that as they list, they were then so safe, (say all men what they would) that it was neither holy scripture, nor nothing else, that could prevail against them: for what so ever argument came in their handis, they would be sure to make the conclusion thereof themselves, & that should be, other the porters lodge, the fleet, the marcialcy, the kings bench, the tower, or at the least, such attendance, as should make the respondent, spend all, and more than he had: ye and sometime, two or three of those conclusions brought in, upon one argument, and yet not so dispatched neither: And therefore, doth not these and such other conclusions, plainly declare the learning of such disputours, as can none otherwise finish their argumentis, but after that sort? May it not be said, that these men be of a monstruous generation? yes truly although it were but for one thing (among many) that I do know.  HERE. 
What one thing is that?   

Cap. 39  CATH. 
It may well be this, that there is no doubt but good they do, or else the holy apostle would not have said, 
1. Cor. 11.  Oporte heresies esse, it is expedient (he saith, for heresies so to be. And because heresies can not be, without heretics. Therefore as expedient is the one as the other: and that were none of them both, except some profit rise thereof: wherefore good (I say) they do, and yet they never the better, how sayest thou to that? For in deed, the more good they do, the less worthy of thank they are: the less worthy of thank? Nay the more worthy of blame, which is more strange. And therefore is it not as it were a monstrous thing in men to do good, and take no profit thereof: ye to do good, and take most worthily hurt thereof, and be worse than they were before: In such monstrous feats, consisteth all the policy and cunning of this generation. For they never speak more truly, then when they lie most falsely.  HERE. 
How prove you that?  CATH. 
It is soon proved, and we go but to this, that when they allege the words of the holy scripture most truly, they do yet deny the true meaning thereof utterly. And what is a greater lying, than a false understanding, and misconstruing of holy scripture? Beside this, their proceedings runneth directly against the due order of their own nature. Which nature, alway beginneth with the flesh, and endeth with the spirit. for the flesh at the first, is before the spirit. And the spirit at the last, is after the flesh, when they are once parted: But their proceedings contrary wise, beginneth with the spirit, and endeth with the flesh, as it doth now most plainly appear. For when they first brought forth their newelties, which were such & so strange, as of the most part, could not be known, where they found them, or how they came by them, And upon request made unto them thereof, they answered alway and said, we have them of the spirit: The spirit is the doer. The spirit is with us, we have the spirit, for why may not we have the spirit, as well as Peter or Paul? sith it is written, Spiritus ubi vult spirat, 
john. 3.  the spirit worketh where he will, & therefore well to conclude, they had the spirit: by reason whereof, to such as objected any thing to the contrary, and could not digest their doctrine. They always answered in corners and said, ye have not the spirit. The spirit is not yet come unto you: but have a good hope, he will come well enough at length, if ye be willing. etc. But now would I feign know, where that spirit is become: for, although we hard of him alway to much at the first, yet we hear nothing of him now at the last: Therefore this must needs be true, that other clean gone he is in deed, or else so shamefully turmoiled & soused in the flesh, that he can no longer be justly known, or called by the name of a spirit, except he be (as there is no doubt but he is in deed) the very same spirit, which the holy prophet Osee speaketh of, in his forth chapter, 
Osee. 4.  where he saith, Spiritus fornicacionun, decepit eos, That is to say, the spirit of fornications hath deceived them. wherefore, how there is this to be true, that this is the spirit in deed, which they spoke of so much at the first, who hath so led them all this while, that now they are ashamed to confess him at the last, except it be where they hied him with lack of their words, & confess him openly, with their manifest works. Therefore if any man doubt of this truth, let him but justly way & consider the manifest voluptuous & fleshly conclusion of all their procedingꝭ hitherto, & he shall see it more plain, then can be denied. For what hath all their practices finally tended unto, but only to the lust of the flesh, & such other things as maketh for the same? among the which, although I can find no miracles of their doingis, to defend their doctrine with all: yet I can find some great marvels of their doingis, to declare it withal.   

Cap. 40.  HERE. 
What be those?  CATH. 
Of divers & many, I will show the some, whereof this is one. Among their married priests, divers there be, which have learned such a cunning of their spirit, that they have taught their young married wives of four or .v. years old, to bring them forth children, of xvi or xvii year old. Which is a marvel, because it is worthy to be marveled at, or wondered upon, those the whether: And beside this: an other marvel I take it to be, that they have brought many of their children to such a knowledge & understanding, that through the help of their spirit, the daughter may truly say to her mother, I have been longer a maiden, than ye have been a wife, by a dosyne years: which is a marvelous thing also, as thou wouldst not fail to say thyself, if thou mightest come to the hearing thereof. Therefore is it not an other marvel, to see what a lack, that woman hath, of the spirit of truth in this case? for if she had him, she might soon answer her daughter, and say, daughter thou art therein not a little deceived. For if all the truth hereof, were so well known unto thee, as it is to some other, thou shouldest find that I am yet hitherto, no very wife in deed, although I be thy mother. And therefore thy conparison herein can not hold: Now consider with thyself, whether these be strange marvels or no. Nuerthelesse, although these marvels and many other like, do plainly declare unto us, what manner of generation this is. Yet we have a more special token and mark to know them by, than all this cometh to: And that appointed unto us for the same purpose, by our saviour Christ himself, where he saith, A fructibus eorum cognosceris eos, 
Math. 7.  by their fruits ye shall know them.   

Cap. 41.  HERE. 
Nay then sir if ye go to that, I must needs say more than I thought to do. For ye have here declared their fruits already, as in deed they declared yours, from their beginning hitherto, alleged the same text to be mente and spoken of you, and not of them: who, therewith, so painted your petegrew in deed, that a man might be ashamed to here it.  CATH. 
ye to here their shameful peinting of their lack of charity.  HERE. 
Nay to here of your fruits, as they declared them.  CATH. 
What fruits of ours, did they declare.  HERE. 
Your pomp, pride, ambition, malice, envy, cupiditee, gluttony, lupurious living, and so forth, with many other vices, more than the time will serve me now to rehearse.  CATH. 
Why all these be but the common fruits of man's frail pronitee. And never faileth to be found in some persons, among all sorts of men, in every country, where so ever are any people at all. And therefore although they leied all these fruits to our charges, yet are they no more ours, than they be theirs. But in deed the truth to say, when obstinate error began to rise, & sought about even for them, his own most apt & very proper instruments, he found them in deed, even among us. Where they had digged far more deeply, in the planting, graffing, and gathering, of all these fruits, than ever did we. And therefore he caused them, as his own, most meet and apt for his purpose, 
1 john. 2.  to departed from us, according to the words of saint john, where he saith, Ex nobis prodierunt, sed non erant ex nobis, nam si fuissent ex nobis, permansissent utique nobiscum, That is to say, they went out from us, but they were not of us, for if they had been of us, they should have remained verily with us: Wherefore true it is, that they went out from us, and not we from them, with whom we were never, for we are now, even where we were alway, and so are not they. Therefore sith it is plain and manifest, that their departure from us, was not of charity, it must needs be as plain and manifest again, that it was of the contrary, which is none other but even mere malice in deed. and that was it, that caused them, to taunt us with those evil fruits which are common, to th'intent they might thereby, hide the rest of their own, which are to them, even proper and special: for they be not, the common evil fruits of men, which our saviour Christ taught us to know this special generation by: for than we had been thereof never the near. because a common sign or token, can give no certain or special knowledge of any singular thing. Wherefore, because this kind of men, is so singular, as there is no more such, (although to many by that) Christ gave us therefore, a special note and token to know them by, when he saith, ye shall know them by their fruits. 
Math. 7.  That is to say, by those fruits, which are there own proper unto themselves, and to no men else. For (as who saith) otherwise, ye could not discern them from any other fortꝭ of men, where as by those fruits, which I mean, ye shall not miss to know them in deed.   

Cap. 42.  HERALD 
What proper fruits of their own have they, that no man hath else beside?  CATH. 
Canst thou not tell?  HERE. 
No not yet.  CATH. 
Then will I tell the myself, although not all, because I can not: nor yet so many as I can, because it needeth not. But nevertheless, some of them, because the purpose requireth it: And therefore dost thou not know, that they went alway about, to bring us in to th'experience of this true saying, Vbi nullus or do, ibi sempiternus horror? 
job. 10.  which may this be englished, Where is no order, there is continual fear, trembling, astonishment, adversity, or thraldom. And therefore what order left they (I mean not in profane places, but in no less than in the holy house of god, wherein order ought to be most regarded and most constantly holden and kept) what order (I say) left they therein unshaken, or unoverthrowen all together? And that not only by themselves, of their own dedis in some places, but also by their deceivable and false persuasions in all places. For was it not they only, that cried away with all the old ancient ceremonies of the church? and that so long, until they had therein prevailed and brought it to pass? And soon after, went they not about to play the same part, with all the holy sacramentis likewise, only two except, saying there was no more of them sacramentis in deed, but only two? & yet of those two, they could not abide so much as the truth, and very right use of them ●other. furthermore, who devised the new alteration of the divine service, but they? And when they had done it, I pray the what was it? any other or better than such, as could not content themselves two years together? And therein to show how loath they were, in any thing to agree with us, where we had the Pater noster, before the Creed, they put the Creed before the Pater noster: A worthy occasion, of such an alteration. Therefore how new-fangled fanses reigneth among them, Their handling of their (Communion table) doth plainly declare: for how hath that been tossed from post to pillar, now east, now west, now north, now south, now up, now down, this way and that wai, & seldom in rest? In so much that in many places, the chancel could not hold it, but down it went, into the body of the church, to draw somewhat near the door: where as men say, it had gone out and clean away, if they had been suffered but a little while longer. Wherefore, if new-fangled fashions, be contrary and against the due order of any honest man's house, as they be in deed: how much more then, are they contrary and against the dew & honourable order, of the holy house of god? how be it, by them we may see, what manner of headis these be, from whence they come: which spareth not in matter & place of so great weight, to set forth, these fruits of their own malicious and proper deceit: For to whom may we truly ascribe, the great spoiling and defasing of our churches, but only to these new-fangled ministers, of such falls doctrine, as we see plain, hath brought it to pass? for who had any such manner of conscience, as durst once to venture upon it, but only these deniers of truth, & such other as they deceived? who could have thought it to be well done (as I think some did, or else they would not have done it) but throw the false preachings & other most crafty allurements, of tbis perverse generation? who be they, that bareth to Christ, such a secret love, and an inward zeal in their hearts, that they can not suffer the picture or Image of his blessed body, to stand in their sightis? Who be they, that went down with the arms of his holy passion, & in the place thereof, up with the arms of men? who be they, that put aweie, the holy sign of the cross, as evil or unprofitable to look upon: And to supply the place thereof, brought in Lions, dogs and dragons, as good and more meet for us to behold? who be they (I say) that are and were, the doers and workers of all these things with many other like, but only these very satanisticall teachers through their subtle pernicious & most false persuasions?  HERALD 
Sir that they did, they did it by a law.  CATH. 
wilt thou tell me that tale? when these be neither the makers, nor yet the followers, but always the chief and manifest breakers of laws, so far as in them lieth? For what laws, statutes, or orders, hath been made, so strong, so good, and so profitable, for the spiritual common wealth in especial, as they have not broken, and caused to be broken, contemned and despised, so far as they might, for fear or shame? Therefore tell not me of their observing of laws, against the which, they have been so many ways, open persuaders. In so much that I myself, have herd some of them in the pulpit say, that they would go before the law, & bid the law, come after like a daw. And even so they did in deed: For tell me by what law, went they down with the rood & the rood loftꝭ to the great defacing of churches? By what law, went they down with the holy altars of god, to the desperation of many, in that they had well believed before? By what law went they down, with twenty things more, than the time will now serve to rehearse? Therefore these be not those, that would follow the laws. But they be those, that would have the laws follow them. And then should they be no laws at all, but only such, as they would make themselves. For this by reason thou mayest well know, that those, whose religion consisteth in the denial of truth, as the religion of heretics doth, can never away with their laws, whose religion consisteth in the profession and grant of truth, as ours doth. And therefore, what manner of laws those would be, which these deniers of truth, would other make or follow, if they might have their will, it is not hard to perceive: But to be short in this case, what is amiss in all this land, other by reason of any innovations, alterations, confusions, or otherwise, wherewith the most part of the people are thiefly grieved, but that hath risen & so come to pass, only by these extreme enemies of truth, & their crafty means?  HERALD 
Crafty means? what means are they.  CATH. 
Their false doctrine, false teaching, false preaching, dissimulation, fraudulent flattering, crafty lying, feigned holiness, promise of truth and payment of falsehood, promise of peace, and payment of discord, promise of trust and payment of deceit, pretence of virtue & performen of vice, and such other means, as are never to seek, nor out of use, with these most capital enemies of truth: in so much, that if thou were not a man so blinded withaffection toward them as thou art, Thou shouldest clearly perceive & see, all these means with many other like, in common practice among them daily: And therefore, is it hard to consider & understand, what kind of fruits they are, which are alwai procured by these means, and many such other as these be? I pass over their handling of the wills and testaments of men, because I see them so strangely handle the most holy will & testament of christ: for how much of that will, would they have truly performed and kept? They say themselves, no less than all: And yet we may perceive, they mean in effect, nothing at all. Nevertheless they would have all things referred wholly and only to that will, to th'intent they might then, way all things themselves, even after their own will. Thinking thereby, that their yea, and our nay, and our yea, and their nay, should stand together upon an even ground: for although they be in number far to many, & yet but few, in comparison of all other men: Nevertheless in matters of the church, which be not small, but greatest of all, look what all other men would, they will not: what all other commend, they dispraise: what all other dispraise, they commend: what all other do grant, they deny: what all other do love, they do hate: what all other set forward, they would pluck backward: what mean they by this? May they not be called a perverse generation?  HERE. 
It is a generation that beareth some lies now and then.  CATH. 
In deed as thou sayest. one I confess myself. For where they be said to leap from heresy into treason, although it were but a sorry leap, yet the report thereof is not true. For they have not so laid hand upon treason, that they have therein left their heresy, as the report doth sound: But in deed not leaving the one for the other, they have so wrought them both together, that those, which never took in hand, but one of them alone, can not yet be compared unto them, in any of them both: wherefore, they be untruly reported to leap out of heresy, into treason, when they will be sure to keep them together, in a trust that the one shall help the other: Therefore what wonder is it, although they rebel against their governors here in earth, when they be such very rebellions against the truth of almighty god in heaven? 
job. 10. Psall. 21.  How have they handled the semele's garment of Christ? not casting lots for the whole, (as his persecutors did) to save the unity thereof: But a thousand fold worse, snatching at the parts thereof, to tear, rent, & destroy it all together. For what dissension, division, discord, strife, contention & distraction of vnite● and concord, they have made in Christ's holy church, all the world doth know.  HERALD 
I marvel what is to be found, among them, that ye will take in good part.  CATH. 
Trust me truly, even as much, as in them is worthy: which (without question) in respect of th'end, they apply it unto, is nothing at all: For how bitter they make (or take) the sweet yoke of christ: And how heavy, they make (or take) his light burden also, 
Math. 11.  it doth well appear, not only by this, that they have so clean, shake them both of, and cast them away for their own parts: but also by this, that they have caused, so many other, to do the same likewise: for are they not, the manifest enemies of chastity? The persuaders of fleshly liberty? The breakers of holy vows? The contemners of virtuous abstinence? The crafty secret enticers from prayer, when they call it but liplabour? For what have the done, under pretence of common prayer, but brought the most part of the people, from their devout particular, and special prayers? Also what a malicious & spiteful part have they played, with no less than our blessed lady mother of our saviour christ, and with his holy apostles, martyrs, confessors, & all the holy compenie of heaven? Any other then done what they can, to bring them all, even out of regard, out of estimation, yea and clean out of memory? as it is of the prophet said unto god: Cogitaverunt adversus sanctos tuos, dixerunt, 
Psal. 82.  venite, et disperdamus eos de gente, & non memoretur nomen Israel ultra. They studied (he saith) against thy saintis. They said, come, let us rid them away from the nation, and let not the name of Israel, that is to say, the name of the beholders of god, be had any longer in memory.  HERALD 
Sir, this was spoken of them in those days, which were against all those saints, that were then but here in earth.  CATH. 
Thou sayest well, and therefore how much more was it spoken, prophetically of these in our days, which are against all those saints that are now in heaven? among whom, they spare not so much, as the most dear mother of Christ. For why have they wiped so clean away, all their names out of the litany? why have they done the same likewise out of the calendar, as in other places beside, and that very many? Why have they made away, with all their images, out of the churches? And that with more spite, than I can express? And therefore what is the cause that these hippocriticall teachers hath done all this, but only, under their false pretence of avoiding idolatry, to put both them, and their names, even clean out of memory? as though it were good and best for us, never to have them in mind: And so in a while not to believe, that ever there were any such. To this, their teaching and doing doth utterly tend. But herein, what do they else, but show themselves so far exiled out of the number of that holy company, That, to come thereto, they have no token or lykelihode of any possibilitee? Wherefore, so much of their purpose, as they have brought to pass all ready, may put us, even clean out of doubt, what they would do in the rest, if they had time and liberty. Any other thinkest thou, but overthrow all? Therefore to what sort of men, may this kind of fruits, with many other like, be justly ascribed, but only to this unfaithful generation alone? According to these foresaid words of our saviour Christ, Ex fructibus eorum cognoscetes eos, By their fruits (he saith) ye shall know them. 
Math. 7.  For doubtless these fruits, proceedeth not of man's common frailtee, but in very deed, of a diabolical perversitee: for without question these men be of that sort, of whom saint Paul doth say, Confitentur se nosse deum, factis autem negant, 
Titu. ●  cum sint abominati et increduli, which may this be englished, They say, they know god, but in their doings, they deny him, when they be abominable and unfaithful: Therefore sith it may also now apere, by the testimony of this holy apostle, that they be abominable in their workis, and false in their faith, what remaineth in them, whereby so many (as we see) hath been trained in to their false fraternitee, 
● Cori. 11.  but only their crafty, subtle, feigned, unfruitful, and bare fantastical words, with out truth or honesty? For there can be no truth in unfeithfulnesse, nor yet honesty, in abomination, by the which two terms, that is to say, by unfaithfulness & abomination, the holy apostle (as thou seest) doth here describe them: Wherefore, consider with thyself, what a lamentable fortune, & miserable chance have they, which hath & yet doth commit the leading, of no less than their own souls, unto such a perverse generation, such a perverse generation I say, as hath dissented and strayed away, not only from the commendable doings, of all good christian people: but also from the pure verity and truth of jesus Christ, And hath brought themselves, in to such an unfeithful, and abominable state, as thou mayst now perceive, not only by so much as I have declared unto the already, but also, by the manifest words of t'holy apostle himself, which doth say, they are both abominable, and also unfaithful: And therefore, who be they, that yet doth follow them? any other but such, as therein, are most infortunate? and what hath brought them to that infortunitee? any thing more, than that lack of grace, 
Prou. 16.  which causeth a certain way that leadeth to perdiction, to seem very straight? More ever what do they find in those leders which causeth them to be such followers? any truth of faith, when the apostle doth say they be unfaithful? or any truth of virtue or honesty, when he saith, they be abominable? Therefore what is there in them, for the which they do so follow them? any thing else, but (as I said) deceivable words, a most unworthy cause of following? And yet they follow them nevertheless. But why? Truly there is none other why, but even their own ignorant & weiward wilfulness: which doth alwai her ken & lean to a wrong spirit, directly against the words of saint john, where he saith, 
1. joan. 4  Nolite omni spiritui credere, sed probate spiritus si ex deo sint, do not give credence (he saith) to every spirit, but prove the spirits whether they be of god, which were soon proved in those leaders, if these words of our saviour Christ, were well and truly weighed of their followers, where he saith, 
Math. 7.  ye shall know them by their fruits: Wherefore although this were enough to him that had but half an eye, to see what manner of spirit those leaders hath, yet because we may see with our whole eyes, that it sinketh not, into such minds as their followers hath, I wish therefore, that they would but well behold, and consider, this plain and manifest monition and warning of saint paul, which he doth give in this case, 
Hebre. 13.  where he saith, Doctrinis variis et peregrinis nolite abduci, Take heed ye be not led a weigh (he saith) with diverse and straying doctrines: Mark, what doctrines he speaketh of, diverse and straying he saith. And therefore the diversity and straingenes of their doctrines, conferred and considered with this lesson of saint paul, me think should cause them to beware, not only of the oneside what they do, but also of the other side whom they follow: for first so straying their doctrines are, that they themselves can not tell, from whence they came, nor whither they will: as it may well apere by this, that they have so often failed & deceived themselves, in their proof there of: for where at the first, they stifli said, that they came from no les, them out of the holy scriptures, they are therein found most false & obstinate liars, for the holy scriptures maketh clean against them and where, for a farther shift, they said (as sometime they did) that they came from the old holy doctors, therein they lied as fast again of the other side, for those holy fathers themselves, do testify the contrari: and where they had no farther to run, but them to say, that they came from the primative church, the very bokis, of most godly writers in that holy time yet remaining, doth therein so convince their falsehood, that of there lying they might be ashamed. wherefore yet unto this day, so strange are their doctrines even to themselves, that they do not, only not know, from whence they came, or whither they will, but also that they are not so much as willing, to learn it neither: for when such as doth perfectly know it in deed, doth daily tell them the truth thereof, they will neither believe them, nor yet so much, as quietly here them: Again of the other side, as touching the diversity of their doctrines, so diverse we know they be, that they differ not only from the doctrine of the holy catholic church, (without the which there is no salvation) but also they differ, and not in a few things, even among themselves: as it may most plainly apere, by the sundry and manifold opinions, that reigneth among them: For where so ever, one saith one thing an other an other, as they do in deed (the great matter of the most holy sacrament of the altar to witness thereof) There must nedis be diversity of opinions: and where so ever there is diversity of opinions, (if it be, as this is, in matters of the faith) There must needs be diversity of doctrines: And where so ever there is diversity of doctrines, there must needs be lack of truth, (of one side, or other, or else of both together) And where so ever there is lake of truth, there the matter must needs be straying, because without truth it can not be known: Wherefore by this it cometh clearly to light, that the lack of truth is the very cause, of the great diversity and strangeness of their doctrines: for the help whereof, this only monition of holy saint paul, saying. Take heed ye be not led away, with diverse and straying doctrines, were of itself very sufficient, where enough were no less then enough: But where much more then enough, is nothing at all, what remedy, but patience and pity? Therefore what shall I say of those their followers, to whom all this will nothing serve? any thing else, but that they are becum the worthy partakers, of all the proper fructꝭ, that proceedeth of the leaders? of the which fruictꝭ, let this very little of a great deal more and worse behind, be now sufficient for this time.   

Cap. 43.  HERE. 
Sir wots ye what?  CATH. 
what.  HERALD 
It chanceth well that ye have here uttered all this talk only between you & me: for if it had been in writing and openly known abroad, I dare well say, it would have displeased a great sort?  CATH. 
Why so.  HERALD 
For two causes.  CATH. 
What are those?  HERE. 
One is the hardness of the matter.  CATH. 
What, when it is but all in english?  HERE. 
Although it be. Yet many would think it hard to understand, for all that.  CATH. 
That would none of our english biblers d'ye, which sticketh at nothing in the holy scripture, wherein is most hardness of all.  HERE. 
Yet I am sure they would stick at this.  CATH. 
Than should they have but a good occasion thereof, to learn and see, how uninete they are, before they could well away with this, and other like, to go to an other matter, of a thousand fold more hardness than this is of, as the holy scripture is in deed: wherefore the hardness of this, could minister unto them no cause of displeasure at all, but rather the contrary: And therefore what other cause is there else beside?  HERE. 
Without fail an other, far passing this, and that is not the hardness, but in deed the very matter itself.  CATH. 
What caulest thou that?  HERE. 
The description of the state of an heretic.  CATH. 
And would that displease so great a sort, as thou speakest of?  HERALD 
Ye without doubt.  CA 
Thou art therein clean deceived: and I will tell the why. There is no man, that will be displeased or grieved, with the true description of an heretic, if he himself, be not one of them in deed: wherefore, if it displease not an heretic, it can displase no man: And an heretic, it can not displease neither, as it may well apere by this, that he can not believe or think, that he is an heretic. And therefore he can not believe or think, that this description toucheth him, any more than an other man: wherefore he can no more be grieved with all, than an other man can.  HERE. 
Ough sir, never think so, for all they would yet conjecture and shrewdly suspect, that ye meant it of them, and of no men else.  CATH. 
What, when they can not so much as think, that it doth any thing touch them? There were no reason in that.  HERE. 
Sir, reason or reason not, so they would do, for all that.  CATH. 
As thou sayest, we have to much experience of them already, to look for any reason, at their hands now: And yet because of thy saying, I wish that this matter were in their hearing, to see how they would take it.  HERE. 
full grievously I may say to you.  CATH. 
Then, other they would keep their grief secretly, or else they would declare & show it openly: if they would keep it secretly, it were their own, and no men's else: If they would declare it openly, they should but therein bewray themselves, and plainly show what they be: for if thou shouldest make a true general description of all felons or thieves openly, and than, if any one of the audience, should take it grievously, wouldest thou not think, that he should therein, show himself to be other one of such a company, or else at the least a favourer of that faculty, which in some respect is worse than he? And therefore even so likewise it is, in this case of heretics. For if they would needs herein, with the utterance of their grief, show themselves, what they be: they must be content of the other side, that men should take them as they be. For so men must needs do, without any remedy, because no man can take a thing otherwise, than he doth know it is. Wherefore now to conclude, because there is no disease of the body (being never so lamentable) that can be comparable to any mortal disease of the sowie. And no mortal disease of the soul, can be comparable to this pernicious plague of heresy, I do therefore most heartily wish, that all men would temper & qualify, their considerations and remembrance thereof, with such earnest pity, & daily prayer, as the miserable state of this unfaithful generation doth of necessity alway require: And therein to desire, that it may please almighty god, not only so to stay th'infection thereof, that it spread no farther: but also, with his great mercy & grace, so to viset the hearts of such as are infected and vexed with all, that they lose not the profit of the time and space, which to them he hath lent, therein to repent, & so to return, to the sweet paps, of our most blessed mother, his holy catholic church again. And therefore with this I bede the now farewell.  HERALD 
Sir, ye will not serve me so?  CATH. 
Why, what is the matter?  HERALD 
Where is that, which ye did promise, to speak of frith?  CA 
Thou saidst before, the day was far spent. And now it appeareth to be much more, for thou seest it is almost night: and therefore we have now no time, to talk of so large a matter, as that would be, if we should once enter in to it.  HERE. 
Why sir, it can not be long for any fault ye can find in him, he being so honest a man, as I believe he was.  CATH. 
What so ever he was, in thy believe, he was & is, in my knowledge, as subtle, false, and foolish, as ever was any of his most wicked enterprise, that I have other red or hard of.  HERALD 
Sir in your so saying, ye do kindle my stomach, more than ye are ware of.  CA 
What so ever I do therein, I say nothing but truth, which I am well able to prove.  HERALD 
That proof is it, that I would here.  CA 
Thou knowest it can not be now.  HERALD 
when then?  CA 
when thou wilt thyself.  HERALD 
Then, that shall be even to morrow morning by four a clock.  CA 
What soft and feire, thou art very swift.  HERALD 
I think it long, I may tell to you.  CA 
So it seemeth by thy haste. but eight of the clock is a fair our.  HERALD 
Shall I not fail, to find you here then?  CA 
If thou sai the word, thou shalt not only find me here then, but also, that to be true, which I have now said.  H. 
what, that frith was subtle, false, and foolish?  CA 
Ye, as ever was any man.  HERALD 
Why, subtlety & foolishness, can not well join together.  CA 
Yet, whether they can or no, he brought them so near together, that in his head, there was nothing between them, but even only falsehood, which did knit up the knot, of all his conclusiions.  HERALD 
O sir I would it were morning as it is evening.  CA 
why so?  HERALD 
It grieveth me to break of, and to leave this matter thus.  CA 
Thou knowest the morning is not long hence.  HERALD 
Well, sith there is none other remedy, will ye remember your hour ye speak of?  CA 
double not thereof.  HERALD 
Then for my part, I will not miss, I warrant you.  CA 
Therefore, god speed the well, for this time.  HERALD 
And you also sir.   
FINIS.   

Faults escaped in the printing.  
Lefe. side. line. Faults. Corrected. .5. .1. .22. any denieth denieth any .12. .1. .16. much darkly much more darkly .12. .2. .10. what when .12. .2. .11. he way, trenth. the way, truth. .16. .1. .11. pluralu plural number .16. .2. .8. the name of the name .19. .2. .22. saluacton salvation .23. .1. .26. nor not .33. .1. .19. the same this same. .37. .2. .7. twen twenty   

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