¶ The apology of sir Thomas More knight.   
Sir Thomas More knight to the christian readers.  

The first chapter.  
SO well stand I not (I thank god) good reader in mine own conceit, & thereby so much in mine own light, but that I can somewhat with equal judgement and an even yeah, behold and consider both myself and mine own. Nor I use not to follow the condition of Isopes' ape, the thought her own babes so b●utuouse, & so far passing in all goodly feature and favour/ nor the crow that accounted her own birds the fairest of all the fowls that flew. But like as some (I see well) there are, that can somewhat less than I, that yet for all that put out their works in writing: so am I not so blind upon the other side, but that I very well perceive, very many so far in wit and erudition above me, that in such matter as I have any thing written, if other men, as many would have take it in hand as could have done it better, it might much better have becomen me to let the matter alone, then by writing to pnsume any thing to meddle therewith.  
And therefore good reader, sith I so well know so many men so far excel & pass me, in all such things as are required in him that might adventure to put his works abroad, to stand and abide the judgement of all other men: I was never so far ouer●●ne, as either to look or hope that ●●ch faults as in my writing should by mine oversight escape me, could 〈◊〉 the 〈◊〉 of all other men 〈◊〉 forth unspyed/ but 〈…〉 both by 〈…〉 percey●●d/ 〈◊〉 amo●● so many ●adde brothers as I wy●● well would be ●●●oth with th●̄, should be both sought out and sifted to the uttermost flake of bran, and largely thereupon controlled and reproved.  
But yet against all this ●eare this one thing recomforted me, that sith I was of one point very fast and sure, that such things as I w●yte are consonant unto the comen catholic faith & determinations of Christ'S catholic church, & are clear confutations of false blasphemous heresies by Tyndale and Baron's pu● forth unto the contrary/ any great fault and intoll●rab●e should they none find, of such manner sort and kind as the re●ders should in their souls perish and be destroyed by/ of which poisoned faults mine adversaries books be full.  
Now then as for other faults of less write and tolerable/ I nothing doubted nor do, but that every good christian reader will be so reasonable and indifferent, as to pardon in me the thing that happeth in all other men/ and that no such man will over me be so sore an audytour, & over my books such a sore controller, as to charge me with any great loss, by gathering together of many such things as are with very few men aughte regarded/ and to look for such exalte cyrcumspeccy on and sure sight to be by me used in my writing, as except the prophetis of god, and christ and his apostles, hath never I ween be founden in any man's else before/ that is to wit to be perfit in every point clean from all manner of faults/ but hath always ●en holden for a thing excusable, though the reader in a long work perceive that the writer have as Horace saith of Homer, here and there some time f●llen in a little slumber/ in which places as the reader seeth that the writer slept, so useth he of courtesy if he can not sleep, yet for company at the lest wise to nap and wink with him, and leave his dream unchekked. which kind of courtesy if I should show how often I have used with Tyndale and Barons both, winking at their tolerable faults, and such as I rather thought negligently escaped them of oversight or folly, then diligently devised of wily falsed or malice: y● I would add all those faults to their other, then should I double in length all my books, in which the brethren find for the special fault, that they be to long all ready.  
But all be it that when I wrote I was (as I have told you) bolded and encouraged by the common custom of all indifferent readers, which would I wist well pardon and hold excused such tolerable oversight in my writing, as men may find some in any man's all most that ever wrote before: yet am I now much more glad and bold, when I see that those folk which would feignest find my fawtes, can not yet happen on them/ but after long seeking and searching for them, for all their bysynesse taken there about, are fain to put for fawtes in my writing, such things as well considered shall appear their own fawtes for the finding.  
For they find first for a great fault, that my writing is over long, and therefore to tedious to read. For which cause they say they will never onsvouchsaufe to look thereon.  
But than say they ferther, that such places of them as are looked on by those that are learned and can skill, be soon perceived for nought, & my reasons of little force. For they boast much that they here sometime divers parts of my books answered and confutedfully in sundry of some men's sermons, though my name be forborn/ & than they wish me there they say, for that it would do their hearts good to see my cheeks red for shame.  
And over this they find a great fault, that I handle Tyndale and Barons their two new gospelers, with no fairer words nor in no more courteyse manner.  
And over this I write they say in such wise, that I show myself suspect in the matter & partial toward the clergy.  
And than they say that my wurkes were worthy much more credence, if I had written more indyfferentely, and had declared and made open to the people the fawtes of the clergy.  
And in this point they lay for a sample the goodly and godly mild & gentle fashion used by him who so ever he was, that now lately wrote the book of the division between the temporalty and the spy●ytualty/ which chartable mild manner they say that y● I had used, my works would have been red both of many more, & with much better will.  
And yet they say besides ●ll this, that I do but pike out pieces at my pleasure, such as I may mo●te easily ●eme to soil/ & leave out what me list, and such as would plainly prove the matter against me. And so they say that I use but craft & fraud against Tyndale. For as for ●rere Barons I perceive by sundry ways, that the brotherhood speak much less of him, either for that they find him in their own minds well and fully answered, or else that they take him in respect of Tindale but for a man of a second sor●e. And that may● peradventure be, because he leaveth out somewhat that Tindale taketh in, that is to wy● the making of mocks and mows against the mass, & the blessed sacrament of the altar.  
But finally they ●aye ferther yet, that I have not fulfilled my promise. For I promised they say in my preface of my confutation, that I would prove the church/ and that they say I have not done.   

The second chapter.  
Now will I begin with that point that I most esteem. For of all the remanant make I little count. But surely loath would I be to miss rehearse any man's reason against whom I write, or to rehearse him slenderly. And in that point undoubtedly they see full well themself, that they say not true. For there is no reason that I rehearse of Tyndales or of frere Barns either, but that I use the contrary manner therein that Tyndale useth with mine. For he rehearseth mine in every place faintly and falsely to/ and leaveth out the pith and the strength, and the proof that most maketh for the purpose. And he fareth therein, as if ●here were one that having day of challenge appointed, in which he should wrestle with his adversary, would find the mean by craft to get his adversary before the day into his own hands, and there keep him & diet him with such a thin diet, that at the day he bringeth him forth feeble, faint, and famished, and all most hunger starven, and so lean that he can scant stand on his legs/ and than is it etheye wot well to give the silly soul a fall. And yet when Tyndale hath done all this, he taketh the fall himself.  
But e●ery man may well see, that I never use that way with Tyndale nor with any of these folk/ but I rehearse their reason to the best that they can make it themself/ and ● rather enforce it and strength it of mine own, th●n take any part of theirs there from.  
And this use I not only in such places as I do not rehearse all their own words (for that is not requy●y●e in every place) but I use it also in such places resyde, as of ●ll the●r own words I leave not one syllable out. For such darkness use they purposely, & Tyndale in especial, that except I took some payn● to set out their agumentꝭ plainly many that read them should ly●le wit what they mean.  
And to th'intent every man may see that these good brethren little care how loud they lie: let any man look who so will/ and he shall find, that of frere Barons I have left out little, except a leaf or two concerning the general counsels, and I show the cause why/ & as for Tindale of diverse whole chapters of his, I have not wittingly left out one line/ & very few I am sure of over sight either, but have put in all his chapters whole, whereupon any weight of his matter hangeth, except only in the defence of such english words as he hath changed in his translation of the new testament. And yet therein they can never say, but that I have put in all the strength and pith of his proof.  
But all the remanant of his chapters, as far as I have gone have I put in whole, leaving out nought but railing and preaching without proof/ and that but in one place or twain/ and where I so do, I give the reader warning.  
Now that his chapters be whole rehearsed in my book, I suppose it may meetly well appear by the matter consequently pursuing, if the reader leave my words out between, and ●ede but Tyndales alone. Or if any one word or some few left out of chance put that proof in doubt/ yet have the brethren among them I warrant you of Tyndales books enough, by which they may try this true.  
And well ye wot if this were untrue that I say, some of them could assign at the lest wise some one such place for a sample. But that thing neither do they, nor never can while they live.   

The third chapter  
Now where ●s these good blessed brethren say, that my writing is so long and so tedious, that they will not ones vouchsafe to look thereon/ they show themself that my writing is not so long as their wits be short/ and the yien of their souls very poor blind, while they can not see so far, as to perceive that in finding so many faults in that book, which they confess themself they neither read nor can find in their heart to look upon, they show themself either of lightness ready to give hasty credence to other folk, or of malice to make many lies themself.  
It is little marvel that it seem long and tedious unto them to read it over with in, whom it irketh to do so much as look it over without/ & every way seemeth long to him that is weary ere he begin.  
But I find some men again, to whom the reading is so far fro ●edyouse, that they have red the hole book over thrice/ and some that make tables thereof for their own remembrance/ & that such men as have as much wit and learning both, as the best of all this blessed brotherhood that ever I herd of.  
Now be it glad would I have been if it might hau● been much more short/ for than should my labour have been so much the less.  
But they will if they be reasonable men, consider in themself that it is a shorter thing ●nd sooner done to write heresies than to answer them.  
For the most folly she heretic in a town, may write more false heresies in one lief, than the wisest man in the hole world can well and conveniently by reason and authority soil & confute in forty.  
Now when that Tyndale not only teacheth false heresies, but furnysheth his errors also with pretence of reason and scripture/ and in stead of reason sometime with blunt subtyltyes and rude ridyls, to the making open & lyghtesome to the reader, the dark writing of him that would not by his will be well perceived, hath put me to more labour and length in enswering, than some man would peradventure have been content to take.  
And I sometime take the pain to rehearse some one thing in diverse fashions in more places than one, because I wo●de that the reder should in every place where he fortuneth to fall in reading, have at his hand without remitting over else where, or labour of further seeking for it, as much as shall seem requisite for the matter that he there hath in hand. And therein the labour of all that length is mine own, for ease & shortening of the reader's pain.  
Now on the other side, as for Tyndale and Barns, I wot near well whether I may call them long or short.  
For sometime they be short in deed, because they would be dark, and have their false foe lies pass and repass all unperceived.  
Some time they can use such a compendious kind of eloquence, that they convey and couch up together, with a wonderful brevity, four foe lies and five lies in less than as many lines.  
But yet for all this, I see not in effect any men more long than they. For they preach some time a long procesle to very little purpose. And sith that of all their whole purpose, they prove in conclusion never a piece at all, were their writing never so short/ yet were their 〈◊〉 work at 〈◊〉 to long by all together.  
But greatly can I not marvel, though these evangelical brethren think my works to long. For every thing think they to long that aught is.  
Our ladies psalter think they to long by all the ave mary's/ & some good piece of the Crede to.  
Then the mass think they to long by the secrets, and the canon, and all the colectis wherein mention is made either of saints or souls.  
In stead of a long portuouse, a short primer shall serve them. And yet the primer they think to long by all our lady matins.  
And the seven Psalms think they long enough with out the lateny.  
And as for Dyryge or commendation for their friends souls, all that service they think to long by all together.  
But now good readers, I have unto these delycat dainty folk that can away with no long reading, provided with mine own pain and labour, as much ease as my poor wit could devise.  
Fyrs●e when they were before fast in the catholic faith▪ they never needed to have red any of these here tiques books, that have brought them in to these new-fangled fantasies. But now sith they be by their own folly, fallen first into doubting of the troth, and afterward into the lening to ward a false by life/ they be very negligent & unreasonable, if they will not at the lest wise for their own surety, search & see somewhat, whereby they may per ceive whither these new tea cheers of theyres be such as they take them for.  
Now have I then considered, that they would peradventure were weary to read over a long book/ and therefore have I taken the more pain upon every chapter, to th'intent that they shall not need to read over any chapter but one, & that it shall not force greatly which one thorough out all the book.  
For I dare be bold to say, and am ready to make it good with the best evangelist of all this evangely call brotherhood that will set his pen to the contrary, that there is not one chapter of Tyndales or Barns either, that I have touched thorough mine whole work, but that I have so clear and so fully confuted him, that who so read it indifferently, may well and clearly see that they handle their matter so falsely, and yet so foolishly therewith, that no man which regardeth either troth or wit, should ones vouchsafe to read any farther of them  
Now he that will therefore read any one chapter, either at adventure, or else some chosen piece in which him self had went that his evangelical father Tyndale had said wonderful well, or else frere Barns either/ when he shall in that one chapter as I am sure he shall, find his holy prophet plainly proved a fool, he may be soon eased of any further labour. For than hath he good cause to cast him quite of, and never meddle more with him/ & than shall he never need to read more of my book neither, and so shall he make it short enough.  
How be it if he list for all that to pardon his prophet in that one place, and think that he wrote that piece peradventure while the spirit was not upon him, and that he saith much better in some other place, and so will read on ferther to find it: than shall himself make my work long. For he shall I trust read it over, and yet shall he never come to it. And thus as for the tedious length of my writing, I have I trust without great length given the good brotherhood a sufficient answer.   

The four chapter.  
BUt now will the brethren peradventure say, that I may be bold to say very largely of mine own, because men may not be bold in these matters to defend. Tindals' part.  
It were in deed somewhat better than it is if they said true. But neither are such things so diligently controlled, nor such folk so ●erd of such heretical favour, as they should be if every man did his part/ nor they lack no wily drifts in such wise also to defend those things, as they may save for themself some colour to say that they meant none harm.  
And to prove that they be neither so sore afeard in such things, nor lack such inventions of uttering their foreboden ware, bysyde the bold erroneous talking that is now all most in every lewd laddys' mouth/ the brethren boast that they here divers parts of my book well & plainly in sundry of their sermons confuted/ & than they can not say ye see well that they leave me unanswered for fere.  
How be it though they be bold upon some parts even now/ some parts happily there are whereupon they dare not be so bold yet, but little & little will peradventure hereafter.  
How be it some parts that they be all ready bold upon, be meetly well for a beginning/ whereof for ensample I shall remember you one or twain.  
Tyndales false translation of the new testament was (as ye wo●e well and as himself confesseth) trranslated with such changes as he hath made therein purposely, to the intent that by those words changed, the people should be nuzzled in those opinions which himself calleth true catholic faith, and which things all true catholic people call very false pestilent heresies.  
This translation therefore being by the clergy condemned, & at Paul's cross openly burned, and by the kings gracious proclamation openly foreboden: I wrote in a place of my dialogue in y●. C. leaf among other things these words.  
The faults be so many in Tyndal● translation of the new testament/ and so spread through the hose book/ that like wrse as it were as soon done to weave a new web of cloth, as to so we up every hole in a net/ so were it almost as little labour and less, to translate the hole book all new/ as to make in his translation so many changes as need must be ere it were made good/ besides this that there would no wise man I trow take the breed which he well wist was of his enemies hand once poisoned/ though he saw his friend after scrape it never so clean.  
These words of mine were rehearsed in a sermon, and answered in this wise, that though there were breed that were poisoned in deed, yet were poisoned breed better than no breed at all.  
Now was this word taken up, & walked about abroad among the brethren and cistern, so highly well liked among them, that some of them said that all my reasons were avoided clean with that one word.  
Now be it in deed one of their own wives yet told her own husband at home, when she hard him boast it, how iolyly it was preached better poisoned breed then no breed/ by our lakin brother husband quoth she, but as properly as that was preached, yet would I rather abide the peril of breeding worms in my belly by eating of flesh without breed, then to eat with my meat the breed that I wist well were poisoned.  
And of troth good reader, this word of his was one of the most proud and presumptuous, and therewith the most unwise to, that ever I hard pass the mouth of any man reputed and taken for wise.  
For when the thing had been examined, considered, & condemned, by such as the judgement and the ordering of the thing did appertain unto, that false poisoned translation was foreboden the people/ it was an heinous presumption of one man, upon the trust of his own wit, to give the people courage and boldness to resist their prince and disobey their prelate's, and give them no better staff to stand by, than such a bald poisoned reason, that poisoned breed is better the●● no breed.  
For ●yrste I pray you how proveth ●e that poisoned bred were better than no breed. I would ween it were as good to forbear meat & starve for hunger, as to eat rat●is bane and die by poison/ but if the preacher pro●e me that it were better for a man to kill himself then die.  
But now falleth he in double folly/ for first his proper wise word can have no wit therein, but if he prove that the people must needs perish for lack of spiritual food, except the scripture be translated into their own tongue.  
Now if he say and affirm that/ then every fool almost may feel the man's folly.  
For the people may have every necessary truth of scripture, and every thing necessary for them to know, concerning the salvation of their souls, truly taught and preached unto them, though the corpse and body of the scripture be not translated unto them in their mother tongue.  
For else had it been wrong with english people from the faith first brought into this realm, unto our own days/ in all which time before, I am sure that every english man and woman that could read it, had not a book by them of the scripture in english. And yet is there I doubt not of those folk many a good saved soul.  
And secondly also, if the having of the scryputure in english, be a thing so requisite of precise necessity, that the people's souls should needs perish but if they have it translated into their own tongue: then must there the most part perish for all that, except the preacher make farther provision beside, that all the people shall be able to read it when they have it/ of which people far more than four parts of all the whole divided into ten, could never read english yet, and many now to old to begin to go to school, & shall with god's grace though they never read word of scripture, come as well to heaven, & as soon to, as him seit peradventure that preached the wise word. Many have thought it a thing very good & profitable, that the scripture well and truly translated should be in the english tongue. And all be it that many right wise and well learned both, & very virtuous folk also, both have been and yet be in a far other mind: ye● for mine own part, I both have been and yet am also of the same opinion still, as I have in my dya●oge declared, if the men were amended and the time meet therefore. But that it were a thing of such precise necessity, that the people's souls must needs perish but if that be had/ and that therefore we should su●er rather such a poisoned translation than none, and wilfully kill ourself with poison rather thenne we would take wholesome meet in at our mouth but y● we may first have it in our own hands: this herd I never any wise man say, no nor fool neither▪ till Tindale came forth with his new translated scripture, translating the truth of christ into false Luther's heresies.  
And yet when the brethren have heard such a wise word in a sermone/ that word use they to take solemnly for a sure authority, and say that all the long reasons of sir Thomas More is here answered shortly with one word.  
But now have I with more words than one, made you plain and open the folly of that wise word.  
And when so ever he that preached it, can hereafter again with many more words than I have here written, prove his word wisely spoken/ let him keep one copy thereof with himself for losing, & send an other to me/ and than that copy that I receive, I will be bounden to eat it though the book be bounden in boards.   

The .v. chapter.  
ANother sample of such kind of answering have I seen made unto the first chapter of my third book of Tyndals' confutacyon/ of which answer the brethren boast greatly and say that I am answered even to the point.  
For this word was said unto a friend of mine in great boast, by a special sure secret brother of this new broached brotherhood/ whereupon when I had heard it, I longed sore to see that answer. For in good faith I had myself thought, that I had so fully answered that chapter of Tyndal's, which is whither the church were before the word or the word before the church/ that he should never without his shame be able to reply while he lived. And therefore longing sore to see how I was answered now therein/ I required my friend to find the means if he might, that I might see the book/ weening that some new work of Tindals' had been of late come over. But afterward he brought me word that it was answered not beyond the see, but here within the realm/ not by any book specially made against it, but in a sermon once or twyes openly preached. How be it not of a sudden brayed, but fore studied and penned/ whereof the book as a spirit in close gooch about secretly, velut negotium per ambulans in tenebris, among this blessed brotherhood/ but I trust to turn it into demonium meridianum, that every man may see him somewhat more plain appear, and show himself in his own likeness.  
Now is it so in deed, that in that chapter of Tyndals there be certain lives left out in mine answer. How be it they were of troth left out by overfyght in the printing which may well appear by this. For in mine answer I so touch those words, that the leaving out of them maketh mine own more dark and less perceived. And therefore are they content to find ●o fault at the leaving out of them, but make as though all were in/ & also because that mine answer is as they boast by that sermon, so well & substantially confuted.  
But now because I would be loath to be judged by the only brethren and sisters of the false fraternity/ and to the intent they shall all well see that I fear not the judgement of indifferent folk, I shall put abroad that all folk may see those words of the solemn sermon, by which they boast that mine answer unto that chapter of Tyndales chapter is so goodly confuted.  
The very formal words lo good readers of that sermon, for as far as pertain to this matter, after the copy that was delivered me (which copy I reserve and keep for my declaration) therein be these words that here after follow.  
Now it followeth in the epistle, Voluntary enim genuit nos verbo veritatis.  
This text may be exponed after this manner, He made us by the ●routh of his word/ he made us 〈◊〉 (ye know) of nothing/ and he made us as the chief and principal of all his creatures. For he gave unto us wit and reason, the which he gave unto no creature wyning in the earth but only to us. But to come more near the matter, we may say that god willingly begat us by the word of his troth/ and hath put us here in to this world, and here to be as the lord and ruler of all his creatures, the which he made for our comfort and soco●re. But yet we may go more near you, and say how that he hath begotten us by the word of his truth. Mark I pray you here, how that saint james saith that god hath begotten us through his word of troth▪ Here it appeareth that we be not true of ●ure self/ for we are made true by god through his word. And where as of our self we were no nother but ●yer●, god of his 〈◊〉 goodness hath made us ●y his wor●e the children ●f troth and of 〈…〉 as before we were but 〈…〉 as worketh none other thing 〈◊〉 even the very displeasure of god.  
Now god o● his mercy●ul goodness by his h●ly wor●e of troth hath made us his children/ that is to say the children of his tr●●uth, even as it pleased him (saith ●ay●te james) he hath begotten us by the word of his troth. Mark how that he saith eu●n as it pleased him he begat v●. If we were begotten and made as it pleased him/ then was it not done as it pleased us. And again and y● we were begotten by him/ then could not we give him none occa●yon to lo●e us. F●r why we came of him & not we of us. ●e●e may yo● perceive also, that this text maketh against them that will say, the church was before the gospel.  
It is plain yn●u●h that th● church 〈◊〉 not before the word/ for saint james saith that god begat us through th● word of his troth. If we were begotten by the word, than needs must the word ●e be●ore we were gote●●/ or else how 〈◊〉 we be begotten by the word/ and by 〈◊〉 ●●rde he saith we were begotten. If god bega●e us thorough the word/ we must needs grant that he that begat us was before that we were begotten/ and he that begat us, begat us by the word/ then needs mu●●e the word be before that we were begotten. Now than if this word were before we were begotten/ how can we say that the church was before this word.  
If we mean by the church, the church of ●yme & stone, than it is plain enough that the word was before any such church was made. For we find that it was many a day a●ter man was made, or eue● there were any such churches made. If ye mean by the church, the universal church of god, the which is the congregation of all christian people. If you mean this church, and say how this church was before the word: then saint james maketh you an answer to that, saying how that by the word this church was begotten. Then needs mus●e we grant that the word of god was before any church was.  
ye but some will not be content with this answer, but they will say that the church was before that this word was written of any man, and it was admitted and allowed by the church, and so was the church before his word●. ye but yet I will say to you again, how that this word was written before the church was/ ●e and it was not written by men, but it was written by god our saviour afore the beginning of the world/ as witness saint Poule, where he saith to the Hebrews, D●bo leges meas etc. I will geue my laws ●ayth god into their hearts, & in their minds shall I write it. Behold how god gave it them at the beginning in their hearts, and writ it in their minds, and they exercises his law written in their hettes in de●e and 〈◊〉 effect.  
Thus may ye ●e that at the beginning god wrote his laws in their hearts, and therefore mu●●e we needs grant that the w●rde of god was taught to them long or ever the congregacy●n taught it. For you see that by the word we were begot/ therefore the word must needs be before we were begotten/ or else how could the word beget us.  
Some peradventure will say, that the church was before this word was written in books of paper and parchment and such other things, and that the church did admit them to be read of them, which they thought necessary to look on them. They will say that the church was before this was done. ye but what thing is this to the purpose, or what shall we need to stand arguing of this matter.  
It is plain enough to all men that hath eyes to see & ●ares to hear, how the word of god was before any chyr●h was, & how the word of god was written afore it was written in any books or tabuls/ and therefore what shall we need to dispute this matter. But good lord, if it had not been written by the evamgelyfies in those days, how should we do in these days, the which bring forth the scripture for them in deed/ and yet they will bear them in hand that it is no scripture, and if it had not been written in books then. Not withstanding ye may perceive how the word was or ever the church was, & the word begat us and not we the word/ and also it was written or ever the church allowed it to be written.  
Now good readers, to the intent ye may the better perceive for what purpose the brotherhood boasteth these words, ye shall understand that where as Luther first and Tyndale after him, tell us for a foundation of all their abominable heresies, that there is nothing that ought to be taken for a sure and undoubted troth of the christian belief, but if it may be proved by plain and evident scripture: the kings highness in his most famous book of assertion of the sacraments, laid against Luther/ & I out o● the same book of my said sovereign lord▪ took and laid against Tyndale and all such, that the word of god is part written in the scripture, and part unwritten that appeareth not proved therein/ as for ensample the perpetual virginity of our lady & other diverse points which were only taught by christ to his apostles and by them fo●th to the church/ and so by tradition of the church bysyde the scripture and without writing, taught and delivered unto christian people from age to age/ and so the faith and belief of those things kep● and continued fro thapo●●les days unto our own tyme. And that if the church were nothing bound to believe, but only the things plainly written in scripture/ than had all folk b●fo●● Moses' days been left at lyberty● to leave all god's words unbyleved. And than had Crystes church in the beginning been at liberty to leave a great part of Crystes own words unbyleved. For the church was gathered and the faith believed, before any part of the new testament was put in writing. And which writing was or is the true scripture, neither Luther nor Tindale knoweth but by the credence that they give to the church.  
And therefore sith the word of god is as strong unwritten as written, and which is his word written Tyndale can not tell but by the church, which hath by the assistance of the spirit of god therein the gift of dyscrecy on to know it/ and sith that that gift is given (as saint austin saith and ●uther himself confesseth) to this common known catholic church: why should not Luther and Tyndale as well believe the church, in that it telleth them, this thing did christ and his apostles say, as they must believe the church (or else believe nothing) in that it telleth them this thing did Crystes evangelists and apostles write.  
Now good readers, Tyndale seeing how sore this reason of the kings highness doth towch and turn up the very foundation & great part of his heresies: he doth in his book against me, of which book he maketh the title, which is the church and whether it may err or not, put this chapyter, Whether the church were before the gospel, or the gospel before the church. which chapter to th'end ye the more clearly perceive the matter, I shall rehearse you hole/ & after that some part of mine answer thereto. And than if ye read again the wor●es of this sermon that I have here inserted before/ every child almost shall be well able to judge, whither this preacher have in his sermon avoided well mine answers or no. These are Tyndals wo●des.  
●●●ther doubt there is, whether the church or 〈◊〉 be before the gospel's or the gospel before the church. Which question is as hard to solve, as whether the father be elder than the son, or the son elder than his father. For the hole scryptu●e and all believing hettes tes●yfye▪ that we are begotten thorough the word. ●herfore if the word beget the congregation, & he that begetteth is before him that is begotten/ then is the gospels be●ore the church. Paul also Romano ix saith, How shall they call on whom they believe not? And how shall they believe without a preacher?  
That is, christ must first be preached 〈◊〉 men can believe in him. And then it followeth, that the word of the preacher must be before the saith of the believer.  
And therefore in as much as the word is before the faith, and faith maketh the congregation/ therefore is the word or gospel before the congregation.  
And again, as the air is dark of it self, & receiveth all her light of the ●o●● even so are all men's hearts of themself dark with lies and receive all their trenth of god's word, in that they consent thereto.  
And moreover as the dark air giveth the son no light/ but contrary wise the light of the son in respect of the air is of itself, and lighteneth the air, and purgeth it from darkness: even so the lying heart of man can give the word of god no truth/ but contrary wise the truth of god's word is of herself and lighteneth the hearts of the believers, and maketh them true/ and cleanseth them from lies/ as thou readest Ioh●● xu ye be clean by reason of the word. Which is to be understand, in that the word had pu●ged their hearts from lies, from false opinions and from thinking evil good, and therefore from consenting to sin. And john. xvi●. sanctify them o ●ather thorough thy truth. And thy word y●●●euth. And thus thou seeft that god's troth dependeth not of man. It is not true because man so saith or admitteth it for true. But man is true because he believeth it, testifieth, & g●ueth witness in his heart that it is true. And christ also saith himself Ioh● .v. I rec●yue no witness of man. For if the multitude of man's witness might make aught true, then were the doctrine of Mahemete truer than Christ'S.  
Lo good readers, here have ye heard Tyndals' chapter/ the matter whereof the brethren boast that the words of that sermon do so well and substantially maintain, against mine answer made unto this chapter.  
But now to th'intent ye may yourself judge, whither the sermon may bear out their ●oste or not/ I shall rehearse you some part of mine answer. Lo thus beginneth mine answer unto Tindals' chapter.  
Lo he that readeth thy● and heareth not thansw●r●/ except himself be well typed in the matter/ may ween that Tyndale in these words had quit himself syke a man/ & borne me over quite/ he solueth the objection so plainly/ & playeth therewith so pleasantly. But now when ye sha●● understand that never man wa● so mad to make this objection to Tyndale but himself/ then shall ye laugh● to see that ●e wreste●eth all alone and giveth himself a fall/ and in his merry solution mocketh also no man but himself.  
I said in my dyasoge that the church was before the gospel was written/ and that the faith was taught, and men were baptized, & masses said & the other sacraments my nystred among christen people before any part of the new testament was put in writing/ and that this was done by the word of god unwritten. And I said also there/ & yet say here again/ that the right faith which Adam had and such as in the same faith succeeded him long ere writing began, was taught by the word of god unwritten/ and so went from man to man fro the father to the son by mouth. And I said that this word of god unwritten/ is of as great authority as is the word of god written.  
I showed also that the church of christ hath been/ is/ & ever shall be/ taught & instructed by god and his holy spirit with his holy word of either hind/ that is to wit both with his word written and his word unwritten/ & that they which will not believe god's word but if he put it in writing/ be as plain infidels as they that will not believe it written/ sith god's word taketh his authority of god that speaketh it/ & not of man that writeth it.  
And th●re is like surety and like certain knowledge of the word of god unwritten as there is of the word of god written/ sith ye know neither the tone nor the t'other to be the word of god, but by the tradition of the church.  
which church as all christian m●n believe/ & the scripture showeth/ and saint austin declareth/ and Luther himself confesseth/ & the devil himself saith not nay/ the blessed spirit of god hath inwardly ta●ght/tea●heth/ and ●uer shall teach/ to know/ judge and discern the word of god from the word of man and shall keep the church from error/ leading it into every troth/ as Crys●e saith himself in the xvi chapyter of saint johans' gospel. which he did not if he suffered the church to b● damnably deceived in taking the word of man for the word of god/ whereby it should in stead of service to be done to god/ fall in unfaithfulness/ and with idolatry do service to the devil.  
And therefore I showed in my said dialogue/ and yet the kings highness much more plainly showed in his most erudite famous book against Luther out of which I took it: that the word of god unwritten is of as great authority/ as certain/ and as sure/ as is his word written in the scryp●ure. which point is so fast and sure pitched upon the rocke● our saviour christ himself that neither Luther, Tindale, nor ●uskyn, nor all the hell hounds that the devil hath in his kennel/ never hitherto could nor while god liveth in heaven & the devil lieth in hell never hereafter shall (bark they/ baw●e they never so fast) be able to wrest it out.  
And that they be all as I tell you so feeble in this point whereupon th'effect of all their hole heresies hangeth (for but if they veynquyshe this one point/ all their heresies fully be burned up and fall as flat to ashen as it were allmoyse all obstinate heretics did) ye may see a clear prove by these words of Tyndale/ which he hath set so gloriously forth in the fore front of his battle/ as though they were able to win the hole field. For where as I said that the gospel and the word of god unwritten was before the church/ & by it was the church began gathered and taught/ and that the church was before that the gospel that now is written w●● written/ that is to wy●●e before any part of the gospel was written/ for as for all the hole gospel that is to wit all the words of god that he would have known believed and kept/ was yet never written: this being the thing that I said Tyndale w●th all the help he hath had of all the heretics in A●mayne this two or three year together is yet in such despair to be able to match therewith, that he is with shame enough fain to forget that I said the church was before the gospel written. which thing himself can not deny, & is fain to frame the doubt and make the objection/ as though I had said that the church had been before the gospel and the word of god unwriten/ whereof himself knoweth well that I said clean the contrary And therefore good readers having this thing in your remembrance: take now the ●ayne to read Tyndal● words again and ye shall have a pleasure to see how fondly ●e 〈◊〉 afore you. For now his craft opened and declared unto you● ye shall per●●●ue that he playeth nothing ●●ene but fareth 〈…〉 that conveyeth his galls so craftily that all the table spy●th them.  
Lo good readers, here have I now rehearsed you but a piece of mine answer unto that chapter of Tyndale/ & yet by this one piece alone may ye clearly perceive, that all those words of that sermon go so far wide fro the ●oynt, that they not only do nothing help Tyndale (for all the labour that they take about it) but also the preacher of them taketh a fouler faller than Tyndale/ in that the preacher stumbleth at the same stock, and falleth into the same puddle that Tyndale did, and that after that he was warned by mine answer made to Tindale afore.  
For this here ye see, that this preacher in the first part of his words, toucheth not the matter/ but little and little he descendeth thereto by the expowning of these words of saint james, voluntary enim ge●uit nos verbo ver●●atis/ that is in english, He hath willingly begotten us by the word of truth.  
●ow be it the peacher englysheth it thus, 〈…〉 which words after that he hath exponed after diverse manners, he cometh at last to that exposition, by which he exponeth those words in this wise, that god hath willingly by his word made us the 〈◊〉 of truth and of 〈◊〉. And after a thing or two noted & marked therein, which I shall happily make you to mark well & s● somewhat more therein hereafter, than the preacher showeth you there/ he cometh to the point with which we be now in hand and therein thus he beginneth. 〈…〉.  
But now do you good readers clearly perceive and see, that this preacher saith wrong. For while they against whom he preacheth, that is to wit, they that say the church was before the gospel written, do both m●ane and plainly, write that the church was not by●●●● 〈…〉 that the he 〈…〉 would make men 〈◊〉, that god's word were of none authority nor worthy to be believed, but if it were written in the books: now I 〈◊〉 that sith ye know good ●●aders, that they against whom this preacher thus preacheth, do mean, and say, and write, as ye now see they do/ ye can not but clearly perceive and see, that this preacher doth in this point but labour to blind his audience, & meeteth nothing with the matter▪  
For now this thing had in mind and considered/ all his reason after, which he taketh out of Tyndales chapter, wa●eth even deed for cold.  
For what he●e or what one spark of life after this thing considered, have all his words that follow, wherein he saith.  
It is plain enough that the church was not before the word/ for faint james saith that god begat us through the word of his troth. If we were begotten by the word, than needs must the word be before we were gotten/ or else how 〈◊〉 we be begotten by the word/ and by the word he saith we were begotten. If god be ga●e us thorough the word/ we mu●t needs grant that he that begat us was before that we were begotten/ and he that begat us▪ begat us by the word/ then needs must the word be before that we we●● 〈◊〉. Now than if this word were bef●●e we were begotten/ how can we say that the church was before this word.  
If we mean by the church, the church of ●yme & stone▪ then it is plain enough that the word 〈◊〉 before any such church was made. For we find that it was many a day after man was made, or ever there were any such churches made. If ye mean by the church, the universal church of god, the which is the congregation of all christian people. If you mean this church, and say how this church was before the word: then ●aint james maketh you an answer to that, say●nge how that by the word this church was begotten. Then needs must we grant that the word of god w●s before any church was.  
All this chyldesh reason ye wot well, which Tyndale hath begotten him, and which he bringeth out of Tyndales chapter, and fathereth it upon saint james, be it never so quick in another matter, is yet in this as touching them against whom he preacheth it, clean quailed in the travail, and utterly borne deed/ while they against whom he preacheth, say not precisely that the church was before the gospel, nor before god's word, but only say that the church was before the gospel and god's word was put in writing.  
And that his reason is deed, as I say it is/ himself that preached it perceiveth/ and therefore he goth farther and draweth nearer to the matter, and saith.  
ye but some will not be content with this answer, but they will say that the church was before that this word was written of any man, and it was admytred and allowed by the church, and so was the church before his word, ye but yet I will say to you again, how that this word was written before the church was/ y● and it wa● not written by men, but it was written by god our saviour afore the beginning of the world/ a● witness saint Pon●e▪ where he saith to the Hebrews, Dabo leges mea● etc. I will geum my law● saith god into their hearts, & in their mynde●●●all I write it. Beholds how god gave it them at the beginning in their herte●, and writ it in their minds, and they exercises his law written in their hearts in deed and in effect.  
Thus may ye see that at the beginning god wrote his laws in their hearts, and therefore m●ste we needs grant that the word of god was taught to them long or ever the congregation taught it. For you see that by the word we were begotten/ therefore the word must needs be before we were begotten/ or else how could the word begets v●.  
By these words good readers ye see, that himself perceiveth that all his other words were not wurth a ryshe, because they came not near the purpose, nor any thing toucheth them against whom he preacheth them. And therefore saying that Tyndale is by mine answer therein proved a fool/ he goth as ye see ferther than Tindale went. But there in the nearer he cometh to the point, the more he proveth himself to go the ferther from reason. For what reason hath he that in arguing against other, saith but the same that they say?  
Now all that ever he saith in these words, say we against whom he preacheth them.  
And we not only say the things that he saith now, that is to wit that God's word was ere ever it was written, and that it was written in hearts ere ever it was written in books/ but these be also the things that we specially lay against him, whose said chapter this preacher would with these words defend. For sith the gospel o● christ and the words of god that are now written in books, were all written in hearts before they were written in books, and yet were at that time of the same strength and authority that they be now/ we say to Luther and Tyndale & all such oher heretics, that they say false in that they preach & teach, that men are bound to believe nothing but if it be written in books/ sith god is at his liberty to give his word in to his church even yet at this day, by his own mouth, thorough thinspiration of his holy spirit sent thereunto, & by himself abiding ever therein/ & at the preaching of the church, write it in the hearts of the hearers, as well & as surely as ever he gave his word to his church by his apostles, and wrote it in the people's hearts at their preaching, at such time as it was yet unwritten in any of th'apostles books.  
And over this, we tell them that the same church, by only which church they now know which books be those tha● have the word of god in them that the apostles and evange tystes have written/ the same church I say doth tell them, that the words of god which god will have us believe, be not all written in those books but some part still remain only written in hearts, as before the books written they did all together. And we tell them that Tyndale must as well believe the church in telling him which be those words of god that yet remain unwritten, as he doth & must believe it in telling him which be those books, in which the words of god are written.  
And therefore good readers what things in this world could this preacher have devised worse to bring forth against me for Tyndals' defence, than those with which as ye see Tyndale is most cle●ely confounded.  
But now shall ye see, that this preacher perceiveth it well enough himself. And therefore after that he hath set forth Tyndals' reason, & dissimuled mine answer that I have made to it/ and so before his audience wrestled a while in the dark, where for lack of sight of the matter they might see how he fell: he waxed yet half weary thereof at last, and somewhat ashamed to, lest he were peradventure spied/ & fain would he therefore have shaken of the matter, & rid himself out honestly/ and therefore in conclusion he cometh down to this.  
Some peradventure will say, that the church was before this word was written in books of paper and parchment and such other things, and that the church did admit them to be read of them, which they thought necessary to look on them. They will say that the church wa● before this was done▪ ye but what thing 〈◊〉 this to the purpose, or what shall we need ●o stand arguing of this matter.  
It is plain enough to all men that hath eyes to see & ears to hear, how the word of god was before any church was, & how the word of god was written afore it was written in any books or tabuls/ and therefore what shall we need to dispute this matter. But good ford, if it had not been written by the evamgelysles in those days, how should we do in these days, the which bring forth the scripture for them in deed/ and yet they will bear them in hand that it is no scripture, and if it had not been written in books then. Not with standing ye may perceive how the word was or ever the church was, & the word begat us and not we the word/ and also it was written or ever the church allowed it to be written.  
Here have ye seen good readers after long wresteling with me, what shift this preacher maketh to shake the matter of. For saying that he can in no wise defend Tyndal's reason, he would at last fain shake of the question. And in deed the question as Tyndale frameth it of his own fashion for his own advantage, is very frivolous and foolish. And therefore this preacher goth (as I say) somewhat further and cometh nearer to the point, in which the matter of the question lieth. But than because he can not defend Tyndale and avoid mine answer, after the time drevyn forth in forneshing of Tyndals' reason/ when he cometh to the point he leaveth mine answer untouched, & would shake of the question for nought  
But that thing now good readers will not well be for him. For the necessity of this question you see now yourself. For sith Luther, and Tyndale, and other such heretics, do teach that no word of god is now to be believed, nor to be taken for god's word by the teaching of the catholic church, but if it be written in scripture: they drove us of necessity to tell them again, that the church was before the scripture, & before that any of god's words were written therein/ and that all his words that he will have believed, were never written/ and that he is not so tongue tayed, but that he is at liberty to speak yet more words when he will, and may bind us as well to believe them, as ever he bound us to believe any word that ever he spoke before be it unwritten or written. And that in all such things Luther & Tyndale both, and frere Barns to, & all the heretics of them, must (as I said) of reason believe the church as well when it telleth them, these things christ hath by his own spirit or by the mouth of his apostles taught us, as when it telleth them these things hath Crist by the pen of his apostles written us. Now is this knot so sure, that it can never be loosed, but if these heretics or this preacher for them, can by plain scripture prove us that god hath caused all such things to be written in scripture all ready/ and over that made a promise, either that he will never speak any such word more, or that if he do, he will at the lest wise take no displeasure with us, though we tell him plainly that sith it is not in scripture all ready, he shall write it in if he will, or else will we not believe him.   

The vi chapter.  
ANd this preacher himself so well perceiveth that this point is true that I tell you, that he would fain if he could prove it, say that all such things are written all ready in scripture. And therefore though because he seeth that I have in the last chapter of my first part of Tyndals' confutation, overthrown Tyndale therein, he forbore to affirm it forth out in plain and open words: yet he giveth his audience a proper insinuation thereof, & maketh a pretty glance thereat, in those words where he saith in the la●te end. But good lord, if it had not been written by the euāgely●tes in those days, h●we should we do in these days, the which bring forth the scripture for them in deed/ and yet they will bear them in hand that it is no scripture, and if it hard not been written in books then. Not withstanding ye may perceive how the word was or ever the church was, and the word begat us and not we the word/ and also it was written or ever the church allowed it to be written.  
By these words would he lo (though he say it not plain out) that folk should ween that of any thing which we be bounden to believe, the evangelists and apostles left in their days nought unwritten▪ which point if it could be proved would help some heresies well forth, but yet not so many as heretics would make men ween. For many things that they say be not in scripture, are yet in scripture in deed. As is for the sacrament of confirmation, and aneling, & holy orders, and matrimony, and the very blessed body and blood of christ in the holy sacrament of the altar. And for good works against faith alone, and for holy vows of chastity against thabominable bichery of freres that wed nuns, and many such other things. And in all such matters the question is not of the word written or unwritten, but upon the interpretation and the right understanding of god's word all ready written.  
And therein is in effect the question also no more but whether that in the construction & exposition of holy scripture, we should of reason better believe holy saint austin/ holy saint Ambrose, holy saint Hierom, holy sayn Cyprian, holy saint Chrysostome, holy saint basil, holy saint Cyril, and the three Gregoryes of Greek holy saints all three, and holy saint Gregory the pope, with all the other old holy doctors and fathers of the faithful doctrine on the tone side/ or else on the other side lewd Luther, and Lambert, Barns, Huyskyn, and Swynglius, Swartherth, Tyndale, George joy, and Denk●hius, Baynam, Bayfelde, Hytton▪ and Teuxbery, with brother Byrt, and young father Fryth.  
There would be now between these two sorts no gre●dou● in the choice (as me thinketh) if he that should choose have wit.  
And in such matters this is the great question in deed/ which thing if any of their favourers dare deny, and will affirm, that in the construction of the scripture they have the old holy doctors on their side/ let all these heretics and all that bear them favour, find out among them all so much as one of all the old● holy saints, that so did construe the scripture, as now these new heretics do for wedding of monks, freres, and nuns, which the whole catholic church all this fifteen hundred year, before these late lewd heresies began have ever more abhorred and held for abominable/ let these new brethren (I say) now find out among them all, any one of the old holy saints, that said the breach of their vows was no sin/ & then am I content they say that all the remanant be whole upon their part in all the remanaū● of all their poisoned heresies.  
But on the other side, y● they can not among them all find out so much as one old holy man for their part in this point, in which we can bring many against them: then must they needs confess, that in the construction of the scripture (for as much at the lest wise as appertaineth to this point) saving for the undoubted faith of the whole catholic church full fifteen hundred year together against these vowbreking brethren (which thing alone sufficeth for their full condemnation) elliss standeth all the question but in this, whither of the twain should in thexposition of holy scripture be by reason among the unlearned people better believed/ the old holy gracious doctors and saints, or these new wedded monks and freres graceless apostatas and heretyques.  
And then sith no good christian man can doubt whither part is the better of these twain/ no good man can there doubt (ye see well) but that these new doctors, Luther, Lambert, Tyndale, Huyskyn▪ and Swynglius, with all their adherents, be plain abominable heretics in this one point at the least. which point while it is so shameful and full of filthy bestelynes/ I dare be bold to say that neither hath that man nor that women any respect or regard of any cleanness or honest, that can with favour vouchsafe to read their books or hear them, till they first forswear & abjure the defence and maintenance of that incestuous sacrilege and very bestely bichery.   

The vii chapter.  
BUt now to return to the point which this preacher would covertly colour in his said words, & would make it seem that th'apostles and evangelists had written all things that god bindeth us to belief, where he saith, But good lord if it had not been written by thevangelists in those days, how should we do in these days the which bring forth the scripture for them in deed/ and yet they wilt bear them in hand it is no scripture and if it had not been written in books then▪  
These words seem to be myswriten, either in the principal book or in the copy.  
For I think it would be, if it had not been written by the evangelists in those days, how should we do in these days, in which we bring forth the scripture for us in deed, and yet they bear us in hard that it is no scripture. How be it how so ever his words were in deed/ he meaneth by them (as ye see) to show that there was a necessity wherefore god caused all necessary things to be put in writing. But unto that point as I have all ready made answer unto Tyndale in the confutation/ all the things that the church teacheth for necessare, and say they were gods words, all those I mean which these heretics say be not specified in scripture, and that therefore they be not gods words nor any necessary truths, but false inventions of Satan (as Tindale saith) & damnable dreams of men (as Barns sayeth) this preacher yet can not deny, but kept have such things been in remembrance and observed this thousand year, ye twelve or thirteen hundred among christian people, ye & as long as the gospels of christ hath been written, & happily somewhat before to, as may be gathered of old ancient writings.  
How be it though it were somewhat less shall little force for the matter. For if they may abide by any mean in remembrance a thousand year/ by the self same means may they abide in remembrance another thousand to. Than such these folks say that these things being so long preserved and kept in remembrance, be out of the scripture: now would I wit of this preacher, whither they have been so ●onge kept and preserved by god, or by man, or by the devil. If he say by god/ than be they of likelyhed good things, & not falsedes but truths. And if he say that they be false, and that yet god hath kept them/ than followeth it at the lest that he could have kept them as well all this long while though they had been ●rewe, and that without the scripture, as he hath kept them hitherto.  
And thereof followeth it also that he had no necessity to cause ●uery necessary troth that he would have kept in remembrance to be put in the scripture, as this preacher wol●e have it seem.  
But now if this preacher will say on the other side, that these things have not been preserved by god among christian people/ but be false things, and have all this long while been kept either by man or devil: yet sith god is as strong & as mighty as man and devil both, it followeth ye see well that the thing which they have done in keeping of false things, god could as well do in the keeping of true things, & needed to the keeping no more scripture than they.  
And thus good readers every way ye see that this reason of this preacher▪ which Tyndale laid against me before him, that god did cause all necessary things to be written in scripture, because that else they could not have continued in remembrance/ this reason I say ye see can not hold. For those things have continued as long in remembrance, which things themself say be not in the scripture.  
For where this preacher protesteth the necessity of the putting of all thing in scripture, with a figure of apostrophe and turning his tale to god/ crying out, O good lord, if it had not been written by the evangelists in those days, how should we do in these days, the which bring forth the scripture for them in deed/ & yet they will bear them in hand that it is no scripture.  
These words lo prove plainly for my part, that there is as great surety in the word of god unwritten and taught unto the church by the spirit without the scripture, as in his word written in the scripture. For who so believe the church, will grant both/ & who so believe not the church, will deny both, as this preacher here saith himself. For he knoweth not which is the scripture but by the church And therefore where he saith that men now a days if we lay them forth the scripture in deed, they will bear them in hand it is no scripture/ verily if it hap (as it happeth often) that the preachers of these new sects do lay forth for them very scripture in deed, which scripture maketh not for them in deed, but some falls gloss that they give the scripture in deed/ there will the true catholic preachers say, that they abuse the scripture in deed. But they will never say that the scripture which they brought forth, is no scripture in deed. For the way doth none use but these heretics only/ nor they can not all say that there is any lief or line, tha● ever themself have taken for scripture hitherto, but the catholic church of whom they learned it doth affirm the same. But on the other side there are some parts of scripture, which the whole catholic church affirmeth for scripture/ which parts yet these heretics affirm for none. As for ensample the self same pistle of saint james, which this preacher made that sermon upon/ which pistle frere Luther and frere Barns both, let not boldly to deny for scripture, because in many places it destroyeth their heresies. And yet is there never an heretic of them for all that, but where it may serve to seem to prove his purpose, there will he bring it forth for saint james own, and find no fault therewith.  
And thus good christian readers here have I somewhat showed you how little cause the brethren have to boast that piece of that sermon, and say that it hath well defended Tindales said chapter, and clearly confoded meum in that part of my confutation. And this have I showed you somewhat the more at length, because it toucheth a point that is either for the maintaining or confounding of many great he resyes a very special key.   

The viii chapter.  
●or as for the preachers other pieces in the beginning of those words, I have let pass untouched/ where he saith, he hath begotten us by the word of his truth, even as it pleased him▪ Mark that saint james saith even a● it pleased him. If we were begotten and made even as it pleased him/ then was it not done as it pleased us. And again if we were begotten by him/ then could we give him none occasion to lo●e us. For why we came of him & not we of us. These words good readers have no great harm in them at the first face. But they allude unto certain words of Tyndale, with which he argueth against me, because I say in my dialogue that man may with his free will by good endeavour of himself, be a worker with god toward the attaining of faith. Against which saying of mine, Tyndale (as I have showed in my second part of Tyndales confutation, in mockage of man's endeavour toward the belief, & in scorning that man should captive his understanding & sundew his reason into the service of faith) answereth me with an hydyouse exclamacy on/ and crying out upon my fleshelynes and folly, foameth out his high spiritual sentence after this fashion.  
O how beetleblind i●e fleshly reason● the will hath none operation at a●● in the working of faith in my soul, no more than the child hath in the begeting of his own father. For saith Poule it is the gift of god and not of us. My wit multe sh●we me a true couse or an apparent cause why, 〈◊〉 my will have any working at all.  
To this piece of Tyndales tale it seemeth, that this preacher doth allude. And he covertly layeth as ye see, the reason that Tyndale layeth for it, of the begeter & him that is begotten. But he layeth not the authority of saint paul as Tindal doth. But he layeth the words of saint james, which he hath here in hand, God hath wyl●yngly begotten us with the word of his truth/ and sticketh for this purpose upon this word, willingly, and argueth thus, god begat us willingly saith here saint james, that is to wit after his own will, and as it pleased him/ ergo he did not beget us after our own will nor as it pleased us.  
This argument hath this preacher underpropped and enforced, with interpreting of the word willingly/ for that is the word of saint jamies. which word the preacher s●rengtheth here with after his o●ne will and as it pleased himself.  
And yet neither that word● willingly of it self, nor strengthened with all these other, can make but a bare form of arguing if it were in another matter. For if I desired a man to give me a thing, and laboured much to him therefore, & much endevered myself in many things to please him, to th'intent that he yholde give it me, and that he thereupon so did/ this were then but a poor argument to say thus: this man willingly gave me this thing, & after his own will, and as it pleased him/ ergo he gave it me not after mine own will & as it pleased me. For as ye see, it both pleased him to give it me, & also it pleased me that he so should/ or else I would never have desired it, nor never have laboured therefore.  
And thus ye see that this authority of saint James no thing helpeth this preacher in his purpose against all occasion and all endeavour of man toward the getting of faith, by which we be bygoten.  
But Tyndale layeth that text of saint jamys against the sacrament of baptism, to prove that the word of the promise doth all the work in the regendring of the soul by faith/ and that the water toward the infusyon of grace, or wesshing of the soul, is none instrument of god, nor no thing else but a bar● graceless token/ because saint jamys saith that god hath cleansed us by the word of troth, which Tindale there expoundeth by the word of his promise/ as though never a word of god were true, but only his promise. Now of troth the word of god that a preacher preacheth, by which the points of the faith be learned/ be signs & tokens that signify the things in the mind, which are by those words brought unto the hearers ●are, and from the ear to the heart/ as the water signifieth and betokeneth the inward washing of the soul in that sacrament. And as god useth the tone token of the word to the washing & cleansing of the soul thorough the mean of obedience of the will, in captyving of his reason & understanding in to the service of faith, by credence and assent giving unto the word of faith/ in which what so ever Tyndale say and this preacher to, man having age and use of reason, may be a willing wurker with god/ or else whereto should any man advise and bid another come unto the true faith: so may god use the other token of the water as an instrument also to the same purpose, by the like mean of obedience on the man's part, in submit ting himself to that ablu●yon, for the fulfilling of god's commandment and ordinance.  
How be it what I ferther answer Tindal to these words of saint jamys/ who so list to see, let him read in my first part of Tyndal's confutation in the answer unto Tindals' preface the number liii and than set this to it/ and he shall see that neither Tyndale there nor this preacher here, hath by their manner of exponing these words of saint jamies, won themself much worship. How be it of troth the thing that goth nearer to their purpose against all the work of free will, and all endeavour of man toward the attaining of faith, is the authority of saint Poule that Tyndale bringeth forth/ which yet proveth it not. And the reason that he layeth by sample of the father and the son/ which reason this preacher though somewhat faintly sith he seeth it will not serve, yet somewhat repeateth here by these words, where he saith, And again if we were begotten ●y him, than could not we give him none occasion to love us/ for why we came of him and not we of us▪ by these words he meaneth the thing that Tyndale allegeth where he saith, The will hath none operation at all in the working of faith in my soul, no more than the child hath in the begeting of his father. And of troth Tyndale & his preacher said somewhat, if in the spiritual generation the man that is regendred, were ever more as far from all work of will at such time as god goth about to bygete him by faith, as is the child at such time as his grandfather goeth about by nature to byget his father.  
But now on the other side, if in the generation at the bege●yng of his father, the son be not yet so much as a child, nor hath no will at all/ and at the time of the spiritual regeneration of himself, he that is regendred hap to be more than a child, and have the freedom of his own will, and hath the choice thereby put in his own hand, whither he will at goddies calling to faith by reading, preaching, miracle, and such other occasions, with good inward motions added also thereto, follow the spirit, and walk and work with god by captyving of his own understanding & subduing of his own reason, into the assent and belief of the things that he shall be moved unto, and by calling upon the continuance of gods gracious help thereunto, & thereby come into the service of faith/ or whither he will else reject gods good & gracious motion and resist it, and so i'll from the getting of the gift of faith: if the man I say be at the time of his spiritual bygeting in this case, as every man that hath at the time age and use of reason is/ than is this sample that Tyndale doth there put, & that this preacher doth here repeat, of the child at the carnal birth of his father, much less like the man at the spiritual birth of himself, then is an apple like unto an oyster.  
How be it good readers, because the brethren blame my books for the length/ I will make no longer argument of this matter here/ for in these few words it appeareth meetly well.  
But if any man think himself with this not yet fully satisfied, then hath he need for his contentation to see the matter handled somewhat more at length. And who so therefore listeth so to do, let him read in my fourth book of Tyndales confutation, which is in the first book of the second part, in the chapter of the manner and order of our election beginning. If he list in the leaf that is marked with the number of c.xii and then will his own reason serve him to see how far the mather goth: which if he read out, I dare boldly promise that he shall there find such things, as against Tyndale and this preacher both, shall as for this point in all reason be sufficient to satisfy him.  
But now if this preacher will peradventure say, that of his word● in both these matters I have miss rehearsed him/ I am ready to bring forth my copy and the man of whom I had it to. Or else I shall make him a much fairer offer/ because he may peradventure say that he never wrote that sermon himself, but that some of his audience which of devotion wrote as much as they bore away upon the hearing, did write it dimynute and māgl●● for lack of good remembrance/ let him upon this answer of mine seen (if it ●●ppen to come into his han●es) write his own words himself/ not only as well as he then suddenly spoke then, but as well also as he can with long laysoure make them. And when he hath done in them the best that ever he can, and take whose help he will to/ if he make it so as he may therewith avoid and refel my confutyng of Tyndale in those two points that those words of his sernon touch, then dare I be bound to forswear this land, and live in Antwerp and be Tyndals man.  
How be it if in the matter of man's endeavour toward the attaining of faith, by walking on with god willingly after that god hath prevented him with his grace, by calling on him and giving him occasion to come forward/ if any brother think to scape and avoid my proof in the place afore remembered, by the distinction that Tyndale hath learned of philip Swar●●●the, and bringeth forth against me of historical faith and feeling faith (which distinction diverse of the brethren and cistern have in their mouths now, and therewith suddenly cast a mist before unlearned men's eyen, and make them adased for the time that never hard of it before) he that would wind away with this distinction, shall nothing avoid my confuting of Tindale in that place. For if his distinction be true/ yet upon god's gracious prevention and first calling upon, I say and there prove that the willing endeavour of man in following, helpeth to the attaining of every manner kind of faith/ and procu●eth the progress & increase of grace to the perfyting of that virtue in man and with man, which god first began in man by gods own prevention without man/ but in them that have age and discretion, useth not to finish and fulfil it without man/ but when man refuseth (except he mend and turn) else god leaveth finally his own good by-gone work unfinished. And therefore saith saint austin to every man that hath use of reason: He that hath created the without thee, doth not justify the without the.  
And yet for ●erther conclusion, because I here say that the same distinction of historical faith and feeling faith, glytereth now so gaily in the brethren's eyen/ let them read my confutation thorough. Or because they call that to long, let them read but the seventh book, which is entitled the defence of the second reason against Tyndale. Or if they think the book alone to long, let them leave a great part of the book, and begin in that lief and that side of the leaf that is marked with the number of cccxl And then if they can for heart burning abide and endure to read it up to the end/ I dare be bold to warrant, that they shall find the same gay golden distinction of historical faith & feeling faith, founden f●●st by Phylyp Swarterthe which like as frere Huskyn ●●th na●en himself ●colampa●ius, hath made his name n●w Melancthon) This 〈◊〉 I say so made by Melancthon, shall they see so brought in there by Tyndale and so se● forth and furn●●he● by the learning and labour of them both, that it cometh to such pass in conclusion, that no part of all Tynda●s tale is brought to more shameful confusion.  
But now the brethren will (when any good catholic man provoketh them to read the place in my book) answer as dyue●se of them have done ere ●●is to such good catholic folk as provoked them thereto & offered to read it with them, and there upon to try between them whither Tyndale or I had better reason on our part: the brethren have upon this offer shrunken at last therefro, after great cracks made of Tyndales part, with great contempt of mine answer before/ and have answered that they will not myssespende their time in reading of mine answer, they see Tindales tale so sure.  
Now of troth this had been a good answer and a reasonable, if when they were fast in the true catholic faith, they would thus have answered any such as would have advised them to read in Tyndale, and search whether the faith of all the holy saints & of all the whole corpse of christendom this xu hundred year together, were true or false. For that were a thing whereof it were a very fransey to doubt.  
But now they that are fled from the faith of all them, of whose faith there was no cause to doubt/ and are fallen to the faith of a few faithless folk, false apostatas wild wedded monks and freres and their fond disciples: if they make themself so sure of their devilish doctrine, that they refuse to read the things that are written for the confutation of their errors/ every good catholic man that so seeth them do▪ may w●th good reason tell them that they do not cleave to these foolish heretics for any th●ng that they think them to say ●●outh, but because they would fain it were troth whither it be or no/ and that they show they● forwardness therein very plainly, while their hearts abhor and can not abide to read any book, by which their o●n conscy●nce giveth them that they shall find their opinions plainly proved false, & their ar●h●●eretykes plainly proved fools. For if they hoped the contrary, they would (I warrant you) be themself th● first that would call other thereto.  
And thus much for this ●●me sufficeth for this point.   

The ix chapter.  
NOw come I to them that say I handle Tyndale and Fryth and Barons ungodly and with uncomely words, calling them by the name of heretics and fools/ and so use them in words▪ as though the men had neither wit nor learning/ where as it can not be denied (they say) but that they be such as every man knoweth well have both.  
As for wit and learning I no where say that any of them have none/ nor I mean no ferther but for the matters of their heresies. And in the treating of those/ they she● so little wy● or learning either that the more they have, the mo●● appeareth the feebleness of their pa●●e and the falsehood of their heresies, if they have any great wit or any great learning in deed, and than for all that, in the defending of those matters with such foolish handling so shamefully confound themself.  
How be it of very troth, god upon such folk as having wit and learning fall wilfully from faith to false heresy, showeth his wrath & indygnacion with a more vengeance in some part, than (as some doctors say) he doth upon the devil himself.  
For (as diverse doctors hold opinion) the fiends be fallen from grace, and therefore have lost their glory/ yet god hath suffered them to keep their gifts of nature still, as wyste, beauty, strength, agility, and such other like.  
And father Alphonse the Spaynish frere told me, that the devils be no such deformed evil favoured creatures as men imagine them/ but they be in mind proud, envious, & cruel. And he bode me that if I would see a very right image of a tend/ I should no more but even look upon a very fair woman that hath a very shrewd fell cursed mind. And when I showed him that I never saw none such, nor witted not where I might any such find/ he said he could find four or five/ but I can not by leave him. Nor verily no more can I believe that the fiends be like fair shrewd women if there were any such. Nor as the world is, it were not good that young men should ween so. For they be so full of courage, that were the fiends never so cursed, if they thought them like fair women, they would never fear to adventure upon them once. Nor to say the truth no more can I believe neither, that the dampened spirits have all their natural gifts as whole and as perfayte as they had before their fall.  
But surely if they have/ than (as I said before) god hath on Tindale, Barns, & Fryth, & those other heretics, more showed his vengeance in some part, than he did upon the devil. For in good faith god hath as it seemeth fro these folk taken away the be●te part of their wits.  
For like wise as they that would have builded up the tour of Babylon for themself against god, had such a stop thrown upon them, that suddenly none understood what another said/ surely so god upon these heretics of our time that go busily about to heap up to the sky their foul filthy dunghill of all old and new false styncking heresies, gathered up together against the true catholic faith of christ, that himself hath ever hitherto taught his true catholic church: god I say, which when the apostles went about to preach the true faith, se●te down his own holy spirit of unity, concord, and truth unto them, with the gift of speech and understanding, so that they understood every man & every man understood them/ hath rered up and sent among these heretics the spirit of error and dying, of discord and of division, the dampened devil of hell, which so entangleth their tongues and so dystempereth their▪ brains, that they neither understand well one of them another, nor any of them well himself.  
And this that I here say, who so list to read my books, shall find it so true and so plainly proved in many places, that he shall well see & say that this is the thing which in my writing grieveth this blessed brotherhood a little more than the length.  
And therefore where they find the ●aute that I handle these folk so foul/ how could I other do? For while I I declare and show their writing to be such (as I needs must, or leave the most necessary points of all the matter untovehed) it were very hard for me to handle it in such wise, as when I plainly prove them abominable he re●ykes and against god and his sacraments and saints very blasphemous folis, they should ween that I speak them fair.  
But then they say that the pacifier which writeth of the division between the spiritualty the temporalty, calleth no man by no such names/ but speak he never so evil of any, he can yet use his words in fair manner, and speak to each man gently.  
I can not say nay but that is very troth. How be it every man hath not like wit nor like invention in writing. For he findeth many proper ways of uttering evil matter in good words, which I never thought upon, but am a simple plain body much like the Macedonyes, for whom plutarch writeth that king philip their master made a reasonable excuse.  
For when they were in the war some of their enemies fled fro their own king and came in to king Philyppes service against their own country. with whom when the Macedonyes fell some time at words, as it often happeth among soldiers/ the Macedonyes in spite would call them traitors. whereupon they complained to king philip, and made the matter ●ore and grievous/ that where as they had not only left their own native country, but did also fight against it and help to destroy it, for the love & service that they bore toward him/ his own people letted not in anger and in despite to call them false traitors. whereupon king Phylyp answered them. Good fellows I pray you be not angry with my people, but have patience. I am sorry that their manner is no better. But I wysse ye know them well enough/ their nature is so plain, and their utterance so rude, that they can not call an horse but an horse they. And in good faith, like those good folk am I. For though Tyndale and Fryth in their writing, call me a po●te/ it is but of their own courtesy, undeserved on my part. For I can neither so much poetry nor so much rhetoric neither, as to find good names for ●uyll things/ but even as the Macedonyes could not call a traitor but a traitor, so can I not call a fool but a fool, nor an heretic but an heretic.  
Some of the brethren said, that I should at the least wise call frere Ba●ns by the name of doctor, because he was authorized and made a doctor of divinity by the university. But one answered for me to y●, & said that name was given, to serve for the time in which he was meet to tech/ and not now when he is not meet to teach, but is by the church for false teaching for boden to teach. But then unto that one of them answered again and asked, why should I then call him frere still▪ while he is now no longer a frere no more than a doctor.  
But unto this I could between them tell some reason of difference. How be it ra●her then to make this book over long, by holding a problem upon every trifle/ I shallbe content like as in stead of doctor men call him heretic, so in stead of frere to call him the other name that every man calleth all those that be run out of religion. ●o there have I fallen on a fair figure unware, that is I trow called periphrasys, to void the fowl name of apostata.  
But now these good brethren that find the fault with me, that I speak no fairer unto these holy prophets of theirs/ be so equal and indifferent, that in them they find no fault at all for their abominable railing against so many other honest honourable good and virtuous folk, nor for condemning for damned heretics the whole catholic church of all christian people except heretics, both spiritual and temporal, seculare and religious to.  
But then the good brethren excuse them and say, that they write against none but only them that are nought, and write but against their v●ces.  
But this will evil defend them, when Barons writeth against the whole clergy, & Tindale saith expressly that of them all there is never one good.  
And also they write not so much against pomp & pride and gluttony, as against watching and praying, fasting and wilful poverty/ and all these things in good religious people the heretics abhor, and call it but hypocrisy.  
Then rail they not so sore in words against the lay● people/ but as fair as they flatter them to make them enemies to the clergy, yet they damn them all to the devil, both themselves and their fathers, & their grandfathers, and their grand father's great grandfathers to. For they say that this viii hundred year all the corpse of christendom hath been led out of the right way fro god, and have lived all in idolatry, and died in service of the devil/ because they have done honour to Cristes' cross, and prayed ●●to saints, and reverenced their relics, and honoured their images, and been baptized in latin, and taken matrimony for a sacrament, and used confession, and done penance for sins, and prayed for all christian souls, and been aneyled in their death bed, & have taken their housel after the rite and usage of the church, and have set more by the mass than they should do, and believed that it was a sacrifice, an host, and an oblation, & that it should do them good, and have believed that there was neither breed nor wine in the blessed sacrament of the altar, but in stead of breed and wine the very body and blood of christ. All these things say Tyndale and Barns both be very false ●ylyefe and great damnable sin in the doing/ and so damn they to the devil the whole catholyq●e church both temporal and spiritual & (except heretics) leave not one man for god's part this viii hundred year passed by their own lymytacy on/ and of troth if their false heresies were true, not in the other vii hundred before that neither.  
Now when that against all the whole catholic church, both that now is, & that ever before hath been from the apostles days hitherto, both temporal and spiritual, lay men and religious, and against all that good is, saints, ceremonies, service of god, the very sacraments & all, and most against the best that is to wit the precious body and blood of our saviour himself in the holy sacrament of the altar, these blasphemous heretics in their ungracious books so villainously jest and rail: were not a man ween you very far overseen and worthy to be counted uncourtayse, that would in writing against their heresies, presume without great reverence to rehearse their worshipful names.  
If any of them use their words at their pleasure, as evil and as vyllanouse as they lytte against myself/ I am content to forbear any requy●ynge thereof, and give them no worse words again then if they speak me fair/ nor ●●●nge themself toward all other folk as they do, fairer words will I not give them then if they spoke me ●owle. For all shall be one to me, or rather the worse the better. For the pleasant oil of heretics cast upon mine heed, can do my mind no pleasure/ but contrary wise the worse that such folk write of me, for hatred that they bear to the catholic church and faith/ the greater pleasure (as for mine own part) they do me. But surely their railing against all other, I purpose not to bear so patiently, as to forbear to let them here some part of like language as they speak. How be it utterly to match them therein, I neither can though I would, nor will neither though I could/ but am content (as I needs must) to give them therein the mastery, wherein to match them were more rebuke than honesty.  
Now if they excuse themself, and say they speak evil but of evil things (for so call they good wurkes of penance, and so call they the ceremonies and sacraments of Crystes church) I answer them plainly that they lie/ wherein every true christian man will testify that I say truth/ for those things be good and holy which they rebuke and call nought. And I say ferther also, that by the excuse of theirs, they make mine excuse to, in the thing wherewith they be worst content/ that is to wit, where ● somewhat sharply rebuke wedding of freres & nonnies/ which thing is as all the world woteth, bestely and abominable in deed.  
And also if they will excuse themself, and say that as ●owchynge men, they rail against none but such as be rued and nought: to this I answer fy●ste that in this thing they lie. For they rail against all. And some they call nought by name, whose special goodness shall have record and witness of all good folk that know them. secondly I say ferther▪ that by this excuse of theirs/ they must needs excuse me to, when I rebuke themself. For they be wel● and openly known & conuycted for heretics, which is ye wore well the wo●st prime that can be/ & that for heretics of such a manner sort, as is the worst kind of that crime that ever came out of christendom.  
How be it I am yet content for all this, to fall at some reasonable composition with them. Let us take this way between us from hence forth if they list. Like as I do not allow but abhor incontynence in sacred professed persons that have vowed chastity/ so let them confess that themself abhor also the bestely bycherly marriages of monks freres and nuns, and of all such as have unto god promised & vowed the contrary. And than sith all our matter is only of the faith/ let them forbear in stead of reasoning to fall to railing upon other men's living. For thereby fleeing fro the matter of faith/ they furnish out their process w●th dying, wh●le the fawtes of some, they lewdly lay to all.  
If they will not (which were the best) revoke their false heresies/ nor will not (which were the next) be heretics alone themself, and hold their tongues & be still, but will needs be babbling and corrupt whom they can: let them yet at the least wise be reasonable heretics and honest, and write reason & leave railing/ and than let the brethren find the fault with me, if I use them not after that in words, as fair and as mild as the matter may suffer and bear.  
But this way will they never take I ween. For t●an they see well that their dysc●ples will never have half the lust to look upon they: books wherein they should then find but a poor feast and an evil dressed d●●er. For in their only railing standeth all their revel, with only rayl●nge is all their roast me●e bas●ed, and all their pot seasoned, and all their pie me●e sp●●ed, & all their maūche●es, 〈◊〉 all their wafers, and all 〈◊〉 ypocrace made.   

The ten chapter.  
NOw passing over this point/ I come to this 〈…〉 good brothern say, that they list not to read my books/ for I am suspect in these matters, and partial ●o ward the spiritualty.  
As for suspect/ if I be now suspect the world waxeth all of a new kind. For men were wont to call those folk suspect, that were suspect of heresy. And this is now a new kind of suspect●●, if men be now suspected of the catholic faith. How be it in that suspicion am I glad to be fallen, & purpose never to purge it.  
Now as touching partiality upon my part toward the spyry●ualtye/ I marvel whereof they gather it. Myself am perdie a temporal man/ and by twice wedding am come in the case that I can never be pressed. And for as all the lands & fees that I have in all England, bysyde such lands and fees as I have of the gift of the kings most noble grace is not at this day nor shallbe while my mother in law liveth (whose life & good health I pray god long keep and continue) wurth yearly to my living the some of full thirty pound. And thereof have I some by my wife, & some by my father (whose soul our lord assoil) and some have I also purchased myself/ and some fees have I of some temporal men. And then may every man well guess, that I have no very great part of my living by the clergy, to make me very partial to them.  
And over that this shall I truly say, that of all the yearly living that I have of the kings gracious gift/ I have not one groat by the means of any spiritual man/ but far above my deserving have had it, only by his own singular bounty and goodness, and special favour toward me.  
And verily of any such yearly fees as I have to my living at this of any other/ I have not had one groat granted me sith I first wrote, or went about to write my dialogue/ and that was ye wot well the first work that I wrote in these matters.  
But then say the brethren as their holy father writeth, and telleth also diverse whom he talketh with, that I have taken great rewards in ready money of divers of theclergy for making of my books.  
In good faith I will not say nay, but that some good and honourable men of them, would in reward of my good will and my labour against these heretics, have given me much more than ever I did, or could deserve. But I dare take god and them also to record, that all they could never feoff me with one penny thereof/ but (as I plainly told them) I would rather have cast their money into the Temies. then take it. For all be it they were as in deed there were, both good men and honourable/ yet look I for my thank of god that is their better, and for whose sake I take the labour and not for theirs.  
And if any of the brethren believing their holy fathers, think as some of them say, that I have more advantage or these matters than I make for/ and that I set not so little by money as to refuse it when it were offered: I will not much dispute with them longer upon the matter. But let them believe as they list/ yet this will I be bold to say for myself, all though they should call me pharysye for the boast and pelagian for my labour to, that how bad so ever they reckon me, I am not yet fully so vertulesse, but that of mine own natural disposition without any special peculyare help of grace thereto, I am ●othe over proud and over slothful also, to be hired for money to take half the labour and business in writing, that I have taken in this gear sins I began.  
And therefore cause of partial favour to the priests persons have I none, more than hath every good christian man and woman/ which is of duty bounden to give honour & reverence unto that holy sacrament of order, with which the clergy is specially consecrated & dedicate unto god.  
But where as the brethren say that I am not indifferent in the matter/ therein do they the thing that they seldom do that is to wit say the truth. For if they call the matter either the vice or virtue of the persons, which I take not for the matter: yet therein am I not indifferent in deed between a temporal man and a spiritual. For as for vice, I hold it much more damnable in a spiritual person then in a temporal man. And as for virtue/ equal virtue I hold it yet much more if it happen in the temporal man them in the spiritual/ because though the thing be equal, they be not both equally bound thereto. And therefore if they take this for the matter/ in this wise I am not indifferent.  
Now if they take for the matter the thing that I take for the matter, that is to wit the true faith & false heresies/ then▪ am I much less indifferent. For god keep me from being indifferent between those two sorts. For every good man is bound betrwene truth and falsehood, the catholic church and heretics, between god and the devil, to be partial/ and plainly to declare himself to be full and whole upon the tone side and clear against the t'other.  
But else as for any partial favour that I bear to the clergy, whereby do these brethren prove it? I never said that they were all faultless, nor I never excused their faults. And if ever I did/ let the●● rehearse of my writing some one place at the lest, let them tell where I commend pomp & pride, where I praise avarice, where lechery, or such other thing.  
Those that be spiritual persons by profession, and are therewith carnal and wretched in their condition, have never been favoured by me.  
when I was first of the kings counsel, and after his under treasurer, and in the time while I was chancellor of his duchy, of Lancaster, & when I was his chancellor of this realm/ it was meetly well known what manner of favour I bore toward the clergy/ and that as I loved & honoured the good, so was not remiss nor slack in providing for the correction of those that were nought, noyous to good people, and slanderous to their own order. which sort of priests and religious running out of religion and falling to theft and murder, had at my hand so little favour, that there was no man that any meddling had with them, into whose hands they were more lo●he to come.  
And in this point found I their ordinaries so well minded to their amendment & correction/ that they gave me great thanks therefore.  
And I found those priests rather content to remain in the kings prisons a mon●th, then in the bishops a week/ saving for hope of deliverance by the comen course of their purgation.  
And yet as far as my poor wit could give me, saving that the danger of escapes is to the ordinary so chargeable, that the fere thereof maketh them feign of their deliverance/ else were they likely to be waxen better ere they gate thence, or else to tarry there as long as ever they lived.  
But I perceive well that these good brethren look that I should rebuke the clergy, & seek out their fawtes, & lay them to their faces, & write some work to their shame/ or else they can not call me but partial to the priests.  
How be it by this reason they may call me partial to the lay men to. For I never used that way neither toward the tone nor the t'other. I find not yet such plenty and store of virtue in myself, as to think it a meetly part and convenient for me to play, to rebuke as abominable vicious folk, any one honest company either spiritual or temporal/ & much less meet to rebuke & reproach either the whole spirituality or temporalty, because of such as are very stark nought in both.  
I dare be bold to say tha● proud folk be nought, that covetous folk be nought, the lecherous folk be nought/ and to speak against open known thiefs, open known murderers, open known perjured persons, open known apostatase, open known professed or conuycted heretics. But surely my guise is not to lay the fawtes of the naughty, to the charge of any whole company/ and rail upon merchants and call them usurers/ nor to rail upon francens & call them false jurors/ nor to rail upon sheriffs & call them raveners/ nor to rail upon escheators & call them extortioners/ nor upon all officers and call them ●rybours/ nor upon gentyl●men and call them oppressors/ nor so forth up higher, to call every degree by such odious names as men might find some of that sort.  
And of all degrees specially for my part, I have ever accounted my duty to forbear all such manner of unmannerly behaviour toward those two most emynent orders, that god hath here ordained in earth/ the two great orders I mean of special consecrate persons, the sacred princes and priests. Against any of which two reverent orders, who so be so lewd unreverentely to speak, & malapertly to jest and rail, shall play that part alone for me. And rather will I that these brethren call me partial, than for such ill fashion indifferent.  
And over this I can not see what need there were that I should rail upon the clergy, & reckon up all their fawtes.  
For that part hath Tyndall played, and frere Barns both already/ & left no thing for me to say therein, not though my mind were sore set thereon.  
They have with truth & lies together, laid the living of bad, to bad and good both, in such a vile vy●anouse fashion, that it would make a good stomach to vomit to here they●e rybauldouse railing. And yet not against the sacred persons only, but against the blessed sacraments also.  
And now would their disciples that I should not speak against their execrable heresies, and their dispyghtful dealing/ but if I should by the way do as they do, and help them forth in the same.  
And▪ herein far they much like, as if there were a sort of villain wretched heretics that meeting the priests and 〈◊〉 religious and other 〈◊〉 with banners, copies, crosses, and sencers, and the 〈…〉 borne about with 〈◊〉 upon a corpus chrysty day, wo●d pike quareilies to them, and first call them all that could come in their villain mouths, and happily say true by some/ and than ●ache them all by the heads, and throw them in the mire, surplyces, copies▪ sensers, crosses, relics, sacrament and all. And than if any man rebuked their villainous dealing, and would step unto the priests, and puile them up and help to wipe the copies, and reverently take up the crosses, the relics, and the blessed sacrament: were it not now well and wisely spoken if one would▪ reprove him that thus did, & say he should not meddle himself in the matter hot nor corlde, but if he would be indifferent & do some what on both the sides/ and therefore he should to show himself indy●●erēt, either revile and rebuke the priests, or at the lest wise some of them/ & souse them somewhat in the mire for the pleasure of them that so served them/ or else go by about his other business, and let the matter alone/ and neither take up good man out of the mire, nor surplyce, cope, nor sencer, nor relic/ but let them lay the sacrament in the dirt again. were not this a goodly way? Surely for my part I am not so ambitious of such folks praise, as to be called indifferent, will in writing against their heresies help them forth in their railing.   

The xi chapter.  
BUt now where as the brethren lay a blame in me, that I had not used such a goodly mild manner, and such an indifferent fashion, as they find used by him that made the book of the division between the spiritualty and the temporalty: I am not greatly blame worthy therein. For his book was put out sins/ & therefore could I when I wrote take none ensample thereof/ & every man is not like inventive of his own wit. For surely he hath founden some certain proper invented figures in that book, in which I am so far from finding the like of myself, that being as they now be founden to mine hand all ready, hard were it for me in the like matter to follow them.  
And yet though my books be very far under his/ they may be for all that (ye wot well) meetly good, if his be so far excellent as the brethren boast it. In which book yet as much as they boast it/ he declareth and expressly testifieth like a true christian man, how so ever the matters go between the temporalty and the spiritualty, that yet their opinions are heresies.  
But they take as it seemeth all those words of his well in worth, because they reckon themself recompensed in another part, in that they falsely persuade unto themself, either that he dyssymuleth for the while and believeth as they do/ or else that believe he never so well himself, yet either of pity or some other affection, he could be content to help, that they should themself with their evil belief be let alone and live in rest, and be suffered to believe as they list.  
But I trust in god that in that point they lean to much to the letter of his words, & of their own favour to themself, miss conster the good man's mind. For god forbid that any christian man should mean so.  
How be it as touching the matter wherewith we be now in hand, that is to wit the manner of mild and indifferent writing by me or by him concerning the spiritualty and the temporalty/ therein am I very sure that his mild indifferent book of the division, neither is more mild nor more indifferent than any book of mine.  
For first as for mine own part, look my dialogue, my supplication of souls, and both the parts of the confutation/ and ye shall clearly see that I neither have used toward the clergy nor toward the temporalty, any warm displeasant word/ but have forborn to touch in special either the faults of the tone or of the t'other. But yet have I confessed the thing the troth is/ neither part to be faultless. But than which is the thing that offendeth these blessed brethren/ I have not letted furthermore to say the thing which I take also for very true/ that as this realm of england hath had hitherto god be thanked as good and as laudable a temporalty, number for number, as hath had any other christian region of the quantity/ so hath it had also number for number compared with any realm christened of no greater quantity, as good and as commendable a clergy/ though there have never lacked in any of both the parts, plenty of such as have alway be nought/ whose faults have ever been their own, and not to be imputed to the whole body neither of spiritualty nor temporalty/ saving that there have been peradventure on either part, in some such as by their offices ought to look thereto, some lack of the labour and diligence that in the reforming of it should have belonged unto them, which I declare always that I would wish amended, & every man specially labour to mend himself/ and rather accustom himself to look upon his own faults then upon other men's/ and against such as are in either sort founden ●pen, evil, and nought, and noyous unto the comenwell, as thiefs, murderers, and heretics, & such other wretches/ the whole corpse of the spiritualty and temporalty both, each with other lovingly to accord and agree/ and according to the good ancient laws and commendable usages long continued in this noble realm, either part endeavour themself diligently to repress and keep under those evil and ungracious folk, that like sores, scabs, and cankers, trouble and vex the body/ and of all them to cure such as may be cured, & for health of the whole body, cut and cast of the incurable cankered parts there fro/ observed in the doing evermore such order and fashion as may stand and agree with reason and justice, the kings laws of the realm, the scripture of god, and the laws of Crystes church/ ever keeping love and concord between the two principal parts the spiritualty and temporalty, lest the dregs of both sorts conspiring together & increasing, may little and little grow to strong for both/ whereto they might have a fair gap and a broad gate to enter, if they might find the mean by craft to sever and set asunder the temporalty against the clergy to strive, and so let as it were the soul and the body brabble and strive together/ and while they study nothing else but the tone to grieve the t'other, the naughty then conspire and agree together, and set upon the good people of both.  
This hath been hitherto the whole sum of my writing, without any displeasant word used either toward temporalty or spirituality. And more mild manner than this toward all good folk, hath not this other book of division, nor yet a more indifferent as far as I can see/ but if he be reckoned more mild, because he setteth his words much more mild and cold when he speaketh thirteenth of heretics, & showeth himself therein more temperate & thereby more discrete than I/ and but if he be weakened for more indifferent, because his words in rehearsing the fawtes of the spiritualty, be not in the worst things parcyally pointed toward such as be nought, but indy●ferently directed and pointed toward the whole body.   

The xii chapter.  
HOw be it as touching the manner of his handling/ to tell you the very troth, it seemeth to me some what strange, for one that would go about the purpose that he pretendeth, that is to wit to pacify and appease two parties, being at so sore a dissension and division, as he saith that the temporalty is in grudge against the spiritualty, not here and there but every where noted, as he saith in a manner universally thorough this whole realm. How be it I trust in god very far fro so. And yet not fully so far, but that it may by misfortune for abundance of sin and lake of grace, in time grow and come to it.  
For troth it is that murmur & dissension (god knoweth how it begun) against the clergy is a great way gone onward in his unhappy journey/ and may by such manner and mean of pacyfyenge, within short process be conveyed round about the realm, and leave no place in peace. Not that I would think the man that made that book to be of such malicious mind, as willingly to sow dissension/ but that as me seemeth he taketh at the lest wise unware a wrong way toward the contrary/ and that the manner of his handling is far from such indyfferencye as he should use, that would make a love day and appease any murmur and grudge of the lay people against the priests.  
For he showeth in the progress of all his process, that the grudge is borne by the temporalty/ and the causes and occasions thereof grown and given in effect all by the spirituality▪ which handling is not as me thinketh very much indifferent.  
I let pass that he which verily would intend to pacify, suage, and appease a grudge, would (as much as he convenyentely might) extenuate the causes and occasions of the grudge. But & if he would needs walk plainly forth and take no such buy ways/ he would not yet at the lest wise not accumulate & exaggerate the grievous, and by all the means he might, make the griefs appear many, great, and most odious. Or finally, if for hatred of their fawtes, no favour of their persons could cause him to forbear that/ yet would he forbear at the lest wise to seek up and rehearse causes of grudge before unknown unto the party, whose displeasure he would assuage & pacify. But now this appeasoure contrary wise, not only doth in all these things the contrary/ but bringeth forth also bysyde all this, some such faults more, as if they were true were of the greatest weight/ and telleth them as though they were tr●we, where they be very plain false in deed.  
But now the good brethren that boast it, lay forth for a great token of temperance and good mind toward the spiritualty, that he forbeareth to speak any thing of the great open fawtes that many priests be openly taken in/ as theft, robbery, sacrilege, and murder/ whereof in sundry shires of the realm there are at every sessions openly founden some.  
And yet the most part of such fawtes as he speaketh of, he saith them not as of himself, nor affirmeth them not for true▪ nor as things neither spoken by the mouths of very many/ but to mitigate the matter with, he saith no more but that thus by the clergy some say, and some find this fault with them, and some find that/ and though that many small sums make a great, what can he do thereto? can he let men to speak? or is he bound to stop his ears and here them not? or may he not tell what he heareth some other say?  
And yet say they ferther, that he telleth indyfferentely the fawtes as well of the temporalty as of the spiritualty/ and would there should not be between the temporalty and the spirituality, so much as any one angry word. And therefore they say that it can not be possible that he wrote of any evil intent, sith no man can use himself neither more mildly nor with more indyfference, nor finally with more tender charity.  
But now to these excuses, some other men answer again, that the leaving out of felony, sacrilege, & murder, is rather a token of wiliness than any forbering or favour. For sith he saw well that every wise man would answer in himself, that those great horrible open evils of such desperate naughty wretches, were not to be laid against the clergy/ as the like in temporal wretches are not to be laid against the temporalty: he would therefore rather seek out and heap up a sort of those things that might by his manner of handling, sown in the reader's ears to be such as the temporalty might ascribe and impute unto (& therefore bear a grudge unto) the main multitude of the whole clergy, and extend in substance unto every part.  
And as touchy●ge that▪ he saith not the things as of himself, but bringeth them in with a figure of Some say: to that point some other say, that for that courtesy no man hath any cause to can him any thank. For under his fair figure of some say/ he may ye wot well, & some say that he so doth, devise to bring in all the mischief that any man can say. And yet over this without his masker of Some say/ he saith open faced some of the worst himself, and that in some things that are as some true men say not true.  
Then as touching his indyfferency, in telling the faults of the temporalty to/ of troth among a great heap of shrewd faults rehearsed against the clergy, for which the temporalty might if the things were all true, seem to have great cause of grudge/ he rehearseth also some faults of the temporalty to, as that they be to blame because they use the priests over familyarely, and give them over gay gowns or light coloured liveries, & one or two such things 〈◊〉 as though they might 〈◊〉 mended, yet were of no such kind as the priests that so be ●elte with all, have been wont to find any cause 〈…〉.  
How be it yet in one place to show his farther indyffe●ency/ he layeth against them both that the priests against lay people, and lay people against priests, have used to have evil language/ and either against other to speak unfitting words. And there upon she showeth his tender charity, and saith: If all these words were prohibited on both sides ●ppon great payne●, I think y● would do great good in this behalf.   

The xiii chapter.  
BUt now good readers if that it so were, that one ●ounde two men standing together, & would come step in between them, and ber● them in hand they were about to fight/ and would with that word put the tone prete●● back with his hand, and all to buffer the t'other about the face/ and than go forth and say that he had parted a fray, & pacyfyed the parties: some men would say again (as I suppose) that he had as live his enemy were let alone with him, and thereof abide the adventure, as have such a friend step in between to part them.  
How be it if this pacifier of this division will say that this is nothing like the present matter, because he striketh neither part, but only telleth the tone the tothers faults/ or else (as he will say) telleth them their faults both: if it so happeth good readers he found a man that were angry with his wife (and happily not all without cause) if this maker of the book of dyuys●on would take upon him to go & reconcile them again together/ and help to make them at one/ and therein would use this way, that when he had them both before him and before all their neighbours to, then saving for some change to make it met● for their persons, ●lles he would begin holily with the same words in effect with which he beginneth his indifferent mild book of dyuy●ion/ and for an enter into his matter first would say thus unto them/ who may remember the state that ye stand in, without great heaviness and sorrow of heart? For where as in times passed hath reigned between you charity, meekness concord, & peace/ there reigneth now anger, and malice, de●ate, division and strife. which thing to see so misfortune between any two christian folk, is a thing much to be lamented/ & then much more to be lamented, when it myshappeth to fall between a man & his wife. And many good neighbours greatly marvel I wysse, upon what causes this great grudge is gro●en. And therefore ●o chente●t that ye man remove the causes and amend these matters, & thereby then by the gra●e of god agree/ I will tell you what I here men say that the causes be. And now after holy prologue made/ go forth and tell them that some folk say, the wife hath this evil condition, and some other say that she hath that evil condition, and yet other some say that she hath another evil condition/ and so with twenty diverse some says of other men, say there himself by the poor woman, all the mychyefe that any man could devise to say/ and among those, some things peradventure true, which yet her husband had never heard of before. And some things false also/ whereof because the pacifier would be put unto no proof, he would not sa● them as of him self but bring them forth under the fair figure of some say. And when he had all said then yet at the last say thus much of himself. As for these things here & there I have herd some other say/ whether they say true or no the charge be theirs for me. But yet in good faith good ●yster, sith ye know that the displeasure and grudge that your husband hath to you, is grown upon these causes/ I marvel much myself that you do use the same conditions still. I wysse till you meek yourself & amend them, this anger of your husband will never be well appeased.  
Lo with such words he voideth the colour of his fair figure of Some say, either by forgetfulness, or else by the plain figure of folly. For when he saith of himself, that she keepeth those evil conditions still and amendeth them not/ he showeth that all his Some says be of his own saying, though he might happily in some of them here some other say so to beside.  
But than if among all these fawtes so my●dely rehearsed against her, he would to show somewhat of his indyfferencye, tell her husband his pars verse to/ and say, But yet forsooth your wife hath not given you so many causes of displeasure for nought. For I will be play● with you and indifferent between you both, you have 〈◊〉 some things toward her not dealt very well nor like a good husband yourself.  
For this I know myself▪ that ye have used to make her to homely with you, and have suffered her to be to 〈◊〉 idle, and suffered her to be to ●yche conversant among her gosseppies, and you have given her over gay gear and to much money in her purse/ and surely till you mend all this gear for your part, I can not much marvel though she do you displeasure. And sometime evil words between you causeth debate on both sides. For you call her (as I here say) cursed queen & shrew/ & some say that she behind your back calleth you knave & cuckold. And I wysse such words were well done to be left on both sides/ for surely they do no good. And therefore if all the●e words were prohibited on both sides upon great pains, I think it would do great good in this behalf.  
Now get you hence as wife as a calf would I ween the good wife say to this good ghostly pacifier. For spoke he never so mildly, and would seem never so indifferent/ though he looked therewith right simply, and held up also both his hands holily, & would therewith swear to the woman full deeply, that his intent were good, and that he nothing mente but to bring her husband & her at one/ would she think you for all that believe him? I suppose verily nay, nor her husband neither if he were wise, all though he saw some part of his tale true/ as none is so foolish to say all false, that would win him credence. But believe the husband as he list/ I durst be bold to swear for the wife, that he should never make her such a fool, as to believe that he meant to mend the matter, with rehearsing her faults more than ever her husband had herd of, and some of them false to/ and then colour all his tale with his proper invention of Some say. But she would for his some say shortly say to him, I pray you good man Some say get you shortly hence. For my husband and I shall agree much the sooner if no such brother Some say come within our door.  
Now of very troth this pacifier, as some say, goth yet worse to work in his book of division, than this Some say, that we put for a sample between the man & his wife. For he gathereth first all the causes of dyspleasuries that he can find out or devise/ and diverse of them such as few lay people unlearned, ye & few of the learned to, had any thing herd of before, as are diverse of those which he gathereth out of Iohn Gerson.  
If he say that he meant as Gerson did, that he maketh mention of them because he would have the clergy mend them/ surely who so for such good will telleth a man his vaults, useth to tell it him secretly/ and so did Iohn Gerson himself when he wrote them in latin, & not in the vulgar tongue.  
But this pacifier contrariwise because he would have the lay people both men & women look on them, doth translate them into english/ where as Iohn Gerson would not that a man should reproach & rebuke the prelate's before the people.  
Also this pacifier aggrieveth (as much as in him lieth) the clergy of england, for use of the laws not made by themself, but be the common laws of all christendom.  
If he will say that he blameth but their abuses thereof the troth appeareth in some place otherwise in his book. And yet sith he proveth that point but by a some say/ he might with the same figure lay like fawtes in the temporalty concerning the laws of this realm, and prove it in like wise with a great Some say to. And therein he showeth himself not indifferent when he bringeth in the tone and leaveth the t'other out. And on the other side, if he bring in the t'other to/ than shall he make two fawtes for one. For if he handle them as truly as he handleth these/ than shall he make two lies for one.  
And yet bysyde all the fawtes that he bringeth in under some say and they say/ some that himself sayeth without any some say, be such as some say that he can never prove, and some they say be plain and open false.  
By all which manner of handling it appeareth, that if the man mean well himself (as by god's grace he doth) than hath some other soot shrew that is of his counsel deceived him, not only in the miss framing of his matter more toward division then unity, but also by causing him to plant in here & there, some such word as might make his best friends to fere, that he greatly forced not for the furtherance of the catholic faith.   

The xiiii chapter  
BUt for as much as the touching of the book is here not my principal purpose/ I will therefore not peruse it over & touch every point thereof. which if I would, I could I think well made men see, the very few parts thereof had either such charity or such indifferency therein, as not only the new naughty brotherhood boasteth, but some good folk also take it at a superfycyall reading.  
And yet because the brethren's boast hath made it an incident unto my matter/ and that some things therein are such, as it is more than necessary that men be well advised of them, and well fore see what they do in them/ and lest a better opypynyon of the book then the matter may bear (if it be pondered right) may be occasion to move men in some great things to do no little wrong/ & to th'en●●nt also that ye may see that in all that I have said, I bylye him not: I shall for a sample of handling, touch by the way one or two places of his.  
And le●te folk should think that I pike out here & there two or three lines of the worst: I will take his first chapter whole. In which though all be not nought, nor all false (For a very fool were he that would putforth a book & make all nought and all false, even in the very fore front that shall come first to hand) yet if it be considered & advised well/ there will I ween even in the very first chapter appear, less good and less truth to, than men at a sudden shift in the first reading over, do thoroughly perceive. Lo thus it beginneth.  
Who may remember the state of thy● realm now in these days, without great heuyne● and sorrow of heart: For there as in times pas●e hath feigned charity, mekene●, concord, and peace, reigneth n●w envy, pride, ●yuysyon, and ●●ry●e: and that not only between lay men and lay men, but also between r●lygyons and religions, and als●●etwene pre●●es and religyon●, & that is yet more to be lamented, also between prefine and pre●●es.  
Some say that a man might here a little lament this man's wit, that weeneth it less to be lamented, that debate & strife should be between priests and religious persons, or between those that are both the parties religious folk, them between those that are both the parties priests. For some say that many religious folk be priests. And they that so say/ do say also that as many priests be religious folk. And some say therefore, that except this man mean here by religious folk either women or children, with whose variance the temporalty is not very greatly cumbered/ or else the lay brethren that are in some places of religion, which are neither so many nor so much esteemed, that ever the temporalty was much troubled with their strife: else bysyde these there falleth no variance lightly between religious & religious, wherewith the temporalty have been offended/ but it falleth of necessity between priests and priests/ and then the variance, namely such a variance as this book speaketh of, that is so notable that the temporalty so much marketh it, and hath so great cause to lament it, when it falleth between religious and religious, is a thing no less lamentable than if it fell between as many priests when themself be both priests.  
And then if he mean here by priests, those that are seculare priests, as by his other words he seemeth to do/ and so taketh it for a thing more to be lamented, if variance fall between seculare priests then between those priests that are in religion: then say some men that he saith somewhat worse. And then they that so say, seem to me to say true. For all be it great pity it is to see strife and variance fall between any seculare priests: yet is it more pity to see it fall between those priests that have also vowed and professed farther, somewhat a more straight renouncing of all such manner thing, as matter of debate and strife do commonly spring upon. And therefore this manner of increase and growing of this man's oration, is but a counterfeited figure of rhetoric as some men say.  
And in good faith as for myself I see not the reason that moved him. For it were ● very cold skuse to a man learned that will way the hole periodus together, if he would hereafter say that he meant by these words between priests and priests, the priests that are in religion. For beside that a man may by dyuers● things well perceive the contrary/ he had if he so had mente, left than no lamentation for any strife that happeth between seculare priests among themself. I can not therefore in good faith divine, what he should mean by that increase ending in priests after all the religious, but if he mente to signify that the state of priests pofessing religion, were a state of less perfection by reason of the profession, then is the state of those seculare priests that have temporal lands of their own purchase or inheritance, or that else serve some chauntery or live upon tr●ntallys abroad.  
And surely if the man thus meant in deed/ bysydes that he should have set out his sentence more plainly: his meaning wyl● but if he declare it the better, mysselyke better men and better learned to, than I & he be both. And saving for that point which is no small matter/ else as for his rules of rhetoric or grammatycall congruyte either, or oversight in reasoning, as things of no great weight & would not much vouchsafe to touch. For they be such offences as a man may fall in, and yet be a saved soul, as well as though he never wrote any work at all   

The xu chapter.  
Which division hath been so universal, that it hath been a great unquietness and a great breach of charity through all the realm: and pa●te of y● hath risen by reason of a great singularity, that religious person● and pre●●es have 〈◊〉 to their siate of living, whereby many of them have thought their state mo●●e perfit before all other. ●nd some of them have thereby exalted themself in their own sight so high, that they have risen into such a 〈◊〉 pride, that they have in manner disdained and despised other, that have not lived in such perfection, as they think they do. And of this hath followed, that some of them have had unfitting words of the other, calling them flatterers, dy●●●mulers, and hypocrites: And they have called the other again proud persons, covetous, vain gloryo●se, and lovers of wordly delights, and such other.  
Of some particular variance among diverse persons of the clergy have I diverse times heard/ as sometime one person against an other for his tithes/ or a person against a religious place for meddling within his parish/ or one place of religion with another upon some such like occasion/ or sometime some one religion have had some question and dysputed as it were a problem, upon thantiquity or senyoryte of their ●●stytuciō, as by which the carmelites claim to fetch their original from Helias & Helizeus. And some question hath arysen in the order of saint Francisce, between the observants & conventuallies. For as for the third company that is to wit the cole●ams, there are in this realm none. But yet of all these matters was there never as far as I read or remember, in this realm either so very great or so many such things all in hand at once, that ●uer it was at the time noted thorough the realm and spoken of for a great notable fault of the hole clergy. And as for the fawns of some party culare parties either persons or placies, is nothing that ought of reason be reckoned for the cause of this division, and of this displeasure and grudge of the temporalty 〈◊〉 the clergy/ no more than many more variances growing daily in diverse times and places, with unlawful assembles and great riots also▪ cause the clergy to grudge against the temporalty. And as it is not reason that it so were/ so that it is not in deed may well be perceived by this. For if it were/ then must this grudge of ours against them have been a very old thing/ where as it is in deed neither so great as this man maketh it, and grown to so great as it is, but even of late syn●e Tindals' books and Firths and frere Barons began to go abroad. And yet all though that it appeareth well in his words afterward, that those varyaunces canbe no part or cause of this division whereof he maketh his book: yet hath it delighted either himself or some soot shrews that so have set him a work to bring them in to▪ of a good mind & a favourable, to lay these fawtes to the clergyes face, bysyde the matter of this division that he taketh in hand to treat of.  
Now the remanant (whereby somewhat appear thalso, that by the increase of his oration, with putting in the end, and that is yet more to be lamented also between prefies and prefies, he meant to put for the more lamentable strife, that variance which falleth between seculare priests, then that that falleth between those that bysyde their order of priesthood, have by their holy vows entered into religion) he handleth here in such wise that he first reproacheth both the parties of great singularity, which both religious persons & also presties have had to their states of living/ by which words he showeth, that each of them contend with other upon the perfection of their two states whither should have pre-eminence, these priests that are seculare or those that are religious/ & which of the both himself taketh for the chief appeareth, by the piteous increase & growing of his lamentable oration.  
Then rebuketh he of the religious, some that have appearance to be the most perfit and best/ and saith, that thorough the great singularity that they have to their state of living, they have exalted themself in their own sight so high, that th●y ha●e risen into such a go●iely pride, that they have in manner disdained and despised other, that have not lived in such perfection, as they think they do.  
This is a great thing spoken by guess, because among many good virtuous folk, there may fall some by the devils means into some great ghostly pride, as lucifer did in the good company of angels. But this chance of such change is so old, that these words will nothing serve his lamentable beginning/ which standeth ye wot well in lamenting the change from the old virtues of times passed, into the new vices of this time present. And this vice is very old, & reigned most when religious folk lived best. And verily the clergy is not all thing so evil as he maketh it, if the religious folk live now so holily, as the temporalty may note that thorough perfectness of living, the devil bring so many to such an high spice of pride.  
But than goth he forth and setteth them to chide together. How be it his words be so confounded with they and them and other/ and in the two verses of their chiding his words be so unsewtely sorted, that I can not perceive which of the t●o parts calleth which nor who calleth whom, by those names that he saith the ●one sort calleth the t'other/ nor himself I suppose neither, as the thing that he never knew for true, but thinketh he may boldly tell every thing for true, that any man perceiveth possible.   

The xvi chapter.  
ANd an other part of this division hath ●ysen by diversities of opinions, that have been upon the authorities, powers and 〈…〉 on of spiritual men among themself. And upon these divisions ●ome lay men have in time passed favoured the ●ne 〈◊〉/ and some the other: whereby the people have greatly be inquieted.  
diverse opinions upon powers, authorities, and iurysdyc●yōs of spiritual men among themself, there happeneth I think now & then to rise, while in such cases either par●e hath his opinion upon his own side. But of any great inquietation that the people hath had by any such division risen within this realm/ or of any lay men bearing their favour some to the tone part and some to the t'other, I ween the people of this realm that fe●t it have forge ten it, if any such were it is so long a go. And surely myself remember none, nor I trow no man else for the ●yme of this twenty year/ within which time or ten fewer, all this gear is begun whereof he maketh his division. And therefore this piece of his is to my ●●lynge very could.   

The xvii chapter.  
But I wot not fully by what o● casyon it is, that now of late the gre●t 〈◊〉 of all the lay people have found default/ as well at priests as religious, so farforth that it is now in manner noted through all the realm, that there is a great division between the spirituality and the temporalty. And verily it is great pity, that such a noise should spring and go abroad.  
In the beginning he said that division reigneth now between spiritual men and spiritual men. And then saith he here: But it reigneth now between spiritual men and temporal men.  
I am content to let his but alone, and will not shoot there at for this once. How be it surely his but being a preposition adversatyve, standeth more properly to shoot at between his two news, than it would if it were turned into some conjunction copulative.  
But where as he can not fully tell by what occasion the great multitude have found default, as well at priests as religious/ a man needeth never to study for occasions thereof/ but if he be so curious as to seek for faults, he may soon find enough, not only in priests and in religious, but in every sort and kind of temporal people to, & ever might yet in every age sith christendom began, and may peradventure if he search well, find some in himself to. So that if there be no nother cause of variance then that/ they may both spiritualty and temporalty take each other by the hand like good fellows, and agree together well enough.  
But yet happeth it well that this good pacifier hath so great pity, that the noise of this division should spring and go abroad. For he to remedy that matter with all, and to pull back the noise thereof, and to stop up clearly the spring/ because all should be hushed and never more words made thereof, hath as ye see put it out abroad in print.   

The xviii chapter.  
ANd some allege diverse cause's why it should be so noised.  
A very few folk may soon begin a noise of evil will and malice. And a noise may soon be borne abroad what so ever the matter be, with some of simplicity, some of light giving credence, & some of a lust unto talking.  
first they say, that neither pref●es nor religious ke●e the perfection of their order to the honour of god & good example of the people, as they shuld● do.  
verily they that so say, peradventure say not much untrue. For I think that every man's duty toward god is so great, that very few folk serve him as they should do. And therefore who so pry upon every man's deed so narrowly, as to spy that fault and fall at variance of great zeal with every man that doth not to the very point and perfection, even all that he should do/ shall wax within a while at variance with every man & every man with him. But I suppose they keep it now at this day, much what after such a good meetly mean manner, as they did many of those years before in which this division was never dreamed on. And therefore they that say this is the cause/ have need to go seek some other.  
But that some of them procure their own honour, and call it the honour of god, and rather covet to have rule over the people then to profit the people.  
were there never none of these till now so late as about the beginning of this division/ or be they all such now? Among Crystes own apostles was some desire of prelacy, and that with some contention to. There are of our prelate's some such at this day now, as I pray god that when there shall any new come, they may prove no worse. For of these when they die if they wax not worse before/ who so shall live after them, may in my mind be bold to say, that england had not their better any day this xl year, and I durst go a good way above to. But this is more by twenty year and ten set thereto, than this divysion hath any thing be spoken of.  
And that some covet their bodily ease and worldly wealth, in meat and drink, and such other, more than commonly any temporal man doth.  
This is a very cold cause of this new division, to say that there be not now commonly so bad men in the temporalty as there be some in the spirytualtye. For when was it otherwise? not even in Crystes own days. For judas that was one of his own apostles, was not only worse than the common sort of all those that loved their belies and their ease among Crystes disciples were they men or women/ but worse also than the very worst in all the world bysyde. But what cause were this that the temporalty should (nor though this man say thus, I think them not so unreasonable that they would) be at debate & division with the hole body of the clergy, because that some of them were worse than those are that are in a mean common sort of naughtiness among themself.  
And that some se●ue god for a wordly land and to be magni●yed therefore, more they for th● pure 〈◊〉 of god.  
That same some that so do, be some of the most foolish apes that the devil hath to tumble afore him and to make him laugh, when he seeth them take so much labour & pain for the reward of the blast of a few men's mouths.  
How be it there may be some such for all that, & yet nothing to the purpose of this matter. For as for the speech of folys is not to be counted for a proof of division. And among wise men the guess and contecture that in the clergy there be secretly some very nought before god, whom yet in the sight of the world men take for very good, can by no reason be the cause of any grudge toward the spiritualty, wherein may be beside them that are such and so there are in deed, many very virtuous holy men in deed/ whose holiness and prayer hath been I verily think one great special cause, that god hath so long holden his hand from giving of some sorer stroke upon the necks of them that are nought & care not in the spiritualty and the temporalty both.  
And yet this fault that this pacifier assigneth of serving god for laud, is I suppose somewhat amended of late/ & will within a while if some gear go forward, were a way quite, by the help and means of an other fault.  
For if these heresies that rail upon religions, and call all their prayer parering, and all their fasting folly, & all their holy vows of chastity worse than frere Lutherslechery: if these heresies I say may grow and go forward, as they begin to grow now and prosper full prettily in some places/ & then if those that be of the same sect, and of policy dissimule it for a season, may in the mean time spread abroad an opinion in the minds of men that of themself mean none harm, that the religious people do fast and pray but for laud: they shall well perceive within a while, that they shall have so little lawd thereof, that if there would remain none other cause of this division but because they serve god for laud, ye shall have it soon changed of lykelyh●d/ and than shall we shortly agree together very well.  
But now good readers consider I beseech you, that if these causes which this pacifier allegeth under the colour of Some say, be causes that might move the temporalty to be in division and grudge against the clergy/ that is to wit because they serve not god as they should do, but some of them love authority and some love their case, and some serve god of vain glory for laud and praise of men: then should this division not have so late bygon, but must have ben● ever before/ and can never be remedied hereafter, but as long as the world lasteth must this division ever continue still.  
For how could this pacifier find the means, that in the whole clergy so many as are therein, none should be naughty/ when of Christ'S apostles there was yet one nought in the small number of twelve. And verily in this declination of the world, & by this great fall of faith, the old fervour of charity so beginning to coal: it is to be ●ered at length, that if it thus go forth and continue, both the spirituality from th'apostles, and the temporalty from the other disciples, may fall so far down down down down, that as there was than one nought among twelve, so may there in time coming if these heresies go forward, among twelve spiritual or peradventure twenty temporal either, be founden at last in some whole country scant any one good. But the world is not I thank god in England yet, nor never shall I trust come.  
How be it that all may be made good that will be hard for this pacifier to devise the means. So that if the being of some nought may be a good cause of division/ division may be by sometime fewer nought, made sometime somewhat less/ but end can it never have while the world standeth.  
But if this pacifier to cease and quench this division, could find the means to make all the whole clergy good: yet for all that, sith he layeth for causes of this division, that some men say this by the clergy, and some men say by them that/ were all the clergy never so good in deed, and served god never so well, this division by his own tale, yet could not for all that cease/ except he could provide farther, that no piteous pacifier should in lamenting▪ o●●●uysion, put forth a ●●ke and say, that some lay men say that some of the clergy be nought, and love their ease & their wealth/ and that some say that those that seem best and take most labour and pain, be but hypocrites for all that, & serve god but for vain glory to get themself laud and praise among the people.   

The xix chapter.  
ANd some lay men say farther, that though religious men h●ue betide wy●h religious/ and that some pref●es have 〈…〉 wi●h religious in some points 〈◊〉 the premynence of their perfection/ as 〈…〉  
As for calling the worldly honour of the church & of spiritual men, the honour of god: I wot near whether I perceive well▪ what this man meaneth thereby. But by the first of those two things, that is to wit by the worldly honour done to the church, and taken as honour done to god, he some to mean the honour that christian people here in the world use to do to the church, as in byelding of the churches fair and goodly, & in apparelling the churches for the use of god's service honourably.  
And then in the second point, that is to wit the honour of spiritual persons/ he meaneth I suppose such honour as good christian people do & are bound to do to their prelate's and their curates, and to priests and religious persons, for the respect and regard that they bear both of devotion and very bound diewty, to the holy sacrament of their sacred orders, and holy profession of their godly state of living.  
Then as for the third point that is the things that he saith pertain to the increase of riches in spiritual men/ himself declareth soon after, that he meaneth trentals, chaū●eryes, obytes, pardons, & pilgrimages.  
Now saith he that some lay men lay this for a farther thing, that all the clergy do use to agree together in all these things, how so ever they happen to vary among themself for some other things. And verily therein I think he saith true/ for so must they do or displease god/ and so doth every good lay man agree with them therein to. And I have seen it proved by experience, that in some of these things when the lay men have moved some things some time, whereby should be restrained some such things as the clergy might win by/ ye and also no little somewhat taken from them, to that that lawfully was their own before: the clergy have not st●●uen with the temporalty therefore/ but rather than to stick in conten●yon, have suffered and let it pa●●e, all be it the cantelles that have been cut of, have been somewhat brother than a brydecake, and greater than a chrystmas loaf in a righ● good husbands house.  
And yet where this pacifier saith, that some lay men say that in all such things all the clergy both seculare & 〈◊〉 agree and hold to 〈…〉 self can if he 〈…〉 same some lay men 〈◊〉 so told him so, that some other lay men say nay. For they say that they see very well, that in all those things there are now some such of the clergy, such as it is pity that ever they were thereof, either seculare priests or religious persons. And yet are there some such of both, which now cast o● their favour from borh ●wayne, and from the christian faith also/ and therefore agree not to these th●nges, as those 〈…〉 this man that the whole clergy doth/ but do bo●●e speak & write against all these things every whit, both honour to prelate's, building of churches, buying of bells and ornaments, & against pilgrimages, 〈◊〉, chantries, obitis, and pardons, and finally purgatory to.   

The twenty chapter.  
ANd therefore they say, that all spiritual men, as to the multitude, be more diligent to induce the people to such things, as shall bring riches to the church, as to give money to trentals, & to found chantries and obytes/ and to obtain pardons, and to go upon pilgrimages, and such other: then they be to induce them to the payment of their debts, to make restitutions for such wrongs as they have done, or to do the works of mercy to their neighbours that be poor & needy/ and that sometime be also in right extreme necessity.  
Now in good faith for ought that I see, such as so murmur against chaunteries, trentals, obytes, pardons, and pilgrimages, as would have them all for done/ have an inward hatred unto the profit of men's souls, beside the en●●e that they bear to priests. For some of these things be such that they make not the priests so very rich, that all the clergy should for the great lucre so sore bend unto the setting forth thereof.  
For as for chantries, though there be many, no one man can have any great living thereby/ & that a pressed should have some living of such a mean thing as commonly the chauntryes be, there will I ween no good man find great fault that all the clergy would have it so/ for so would I suppose every good lay man to.  
And as for pilgrimages, though the shrines be well garnished, and the chapel well hanged with wax: few men I fear me need much at this day to grudge and complain of very chargeable offerings/ but those men make most a do that o●●re no thing at all.  
And pardons have been purchased not only by the spiritualty, but in diverse places by the good faithful devotion of virtuous temporal princes/ ass was to westminster and unto the Savoy, great pardon purchased by the most noble prince of famous memory king Henry the seventh, father to pu● most dear sovereign lord the king that now is. And in good faith I never yet perceived the people make so great offerings at a 〈◊〉, that we should either pity greatly their cost, or envy the presties that profit.  
But than the trentals lo, they be the things ye wot well whereby the multitude of the clergy and specially the slates, ge●e every man among them an infinite treasure in a year/ so that it is no marvel though the whole clergy seculare and religious, what variance so ever they have among themself bysyde, concerning the pre-eminence of their perfection as this pacifier saith, agree together for all that ●n this point, to keep and hold fast the tren●a●●ys, because of the grea●e increase of the richesse that they bring in by heaps unto every man among them. I that nothing can get by them, beseech god to keep in men's devotions toward trentals & toward obytes to. For as much as he saith that seculare and religious both, stick to these profits/ yet if religious Lutherans may proceed and prosper, that cast of their abytes and walk out and wed nonnies and preach against purgatory, and make mocks of the mass: many men shall care little for obitis within a while and set no more by a trental then a ruffyane at Rome setteth by a trent v●e.  
How be it where this pacifier saith, that some say that all spiritual men as to the multitude, do rather induce the people to p●lgrymages, pardons, chantries, obyties, and trentals, then to the payment of their debts, or to restitution of their wrongs, or to the deeds of almose and mercy to their neighbours that are poor & needy, & sometime to in right extreme necessity: for my part I thank god I never heard yet of any one that ever would give that counsel/ nor no more hath I see well this pacifier himself, for he saith it but under his common figure of some say. But therefore this would I say, that either he believed those some that so said unto him/ or else he believed them not. If he believed them not/ it had been well done to have left their tale untold, till he had believed them better. And on the other side if he believed them well/ he might as well with conscience have be less light of belief, or boldly might have believed that they lied/ rather then lightly believe the lewd words of some, and upon the malicious mouths o● some, blow abroad in books so false a tale himself against not a small sum, but as himself sayeth as to the multitude against all spiritual men.   

The xxi chapter.  
ANd for as much as it is most commonly seen, that among a great multitude there be many, the work rather upon will then upon reason/ and that though they ha●e good zeal, yet man● times they lack good order and discretion, which is the mother of all virtue: therefore some persons thinking that wordly honour and▪ riches letteth greatly devotion/ so much that as they think, they can not stand together, have holden opinion, that it is not lawful to the church to have any possessions. And some taking a more mean way therein, have said, that (as they think) it y● lawful & also expedient, that the church ha●e possessions: but they think, that the great ha●●●daūce, that is in the church, doth great hurt, and induceth in many of t●em/ a 〈◊〉 to worldly things, and jetteth and in manner s●raungleth the love of god. And therefore they think, that it we●● good to take away that is to mich/ and to leave that is sufficient. And some 〈◊〉 as of a policy to pu●l riches fro the church, have inveighed against all such things as bring riches to the church. And because great riches have come to the church for ●rayenge for ●oules in pu●gatorye, have by words affirmed that there is no purgatory: and that granting of pardon● riseth of covetise of the church, & profiteth not the people/ & that pilgrimages be of no effect/ and that the church may make no laws, and such other things/ as founding of chaunte●yes, making of brotherhedes, and many more. wherein they show outwardly to rise against all the things before rehearsed, and to despise them/ and yet they know and believe in their hearts, that all these things be of themself right good and profitable, as they be in deed if they were ordered as they should be. And some persons there be, that through grace find default only at the abusion and my●●e order of such things/ and speak no thing against the things self/ neither of purgatory, pilgrimages, setting up of images, or such other. For they know well, they be ordained of god, and that the misorder riseth only of man for covetise, singularity, or some other such like default, through persuasion and deceit of the ghostly enemy.  
Here is good readers a special fruitful piece of three manner of Some says or three manner of thynkynges. The first is of those that think and say, that it is not lyefull that the church should have any possessions/ but that all their livelihood and all such things as any richesse cometh into the church by, should be taken away every why●.  
And these men in the judgement of this piteous pacifier be not discrete/ but yet they have be saith a good zeal though. And this good zeal had ye wot well Simon fish when he made the supplication of beggars. Bu● god gave him such grace afterward, that he was sorry for that good zeal, and repented himself and came into the church again, & forsook & forswore all the whole hill of those heresies, out of which the fountain of that same good zeal sprang.  
And of troth some such are th●re yet, that have the same good zeal still that Simon Fys●e had when he▪ was at the worst. And god sendeth some of them such good speed as they have good zeal. For some such have I know● that have engroced in to their hands much other men's goods, and for a while flowered, & were accounted thrifty, a●● held their own & other men's to/ but in conclusion wasted away both ●wayne, a●d fain to find a place to hy●e their heads, or to keep them from prison find some other shift.  
Of these sort was there one not very long a go, which went about to make a good bargain, and was no● than known but for his own man/ and yet is now god be thanked his own man again, for any other man that he hath to wait upon him. But so happened it than that as he sa● in a tavern in Lumberdes' street with an honest merchant with whom he should have bargained/ the t'other had herd an inkling which yet he believed not▪ that this man was not much afo●re hand. And as they ●ell in tallying of the world, they talked at last of the clergy: wherein when he was fallen, he waxed so warm with the wine, and so full of good zeal, that he swore by the mass he trusted shortly to see them lose all/ & that the king should put them all for ever out of his protection. And with that word he clapped his fist upon the board, with such a fervent zeal that his own protection fell out of his sleeve. which when the t'other perceived/ brother (quoth he) you be not a these I think, and therefore I trust it is no pardon that ye have purchased there. you trust you say to see the clergy put out of the kings protection/ and I purpose to see you out of the kings protection, e●e you and I bargain any more together.  
And such bank ruptes be these men of that good zeal, that gape after the spoil of the spiritualty/ which when they have wasted and miss spent their own, would then very fain save for hanging rob spiritual and temporal to.   

The xxii chapter.  
THe second sort that this pacifier speaketh of, be they that think & say that it were good to take away fro the clergy all that is to much, and leave that is sufficient/ because that great abundance letteth they say, and in manner straungleth the love of god. And these that thus say/ this pacifier alloweth for folk wise & discrete. But by what right men may take away from any man spiritual or temporal against his will, the land that is all ready lawfully his own/ that thing this pacifier telleth us not yet. But he will peradventure at an other time tell us of some men that lay this reason and that reason for it. But I have heard some good and wise and well learned men say, that all the world can never bring the reason that ever can prove it right. And as for mine own part, like as I have somewhat more largely said in my book of the supplication of the souls/ if any man would give the counsel to take any man's land or good from him, pretending that he hath to much, or that he useth it not well, or that it might be better used if some other had it: he giveth such a counsel as he may when he list, and will peradventure after, stretch a great deal ferther than the goods or possessions of only spiritual men.  
And where he saith that some say that great abundance doth let, and in manner strangle the love of god: that is many times very true, that many men in plenty forg●te god, which in penury run unto him. But this reason runneth out against every kind of men spiritual and temporal to/ and yet are there in both twain some, in whom the love of god is neither letted nor strangled therewith/ but it is made by the good use thereof the matter and occasion of merit. which if it might not be, but must needs let and strangle the love of god/ then were the reason so strong against all men, that no man might with out deadly sin keep any abundance in his hands. And than if to withdraw that inevitable necessity of damnable deadly sin, it were lawful to take as much away from any one man, as the remanant that were left hy●● should be but even sufficient: the same reason would as I say serve with one little wrench ferther, to take in like wise away from every other man were he spiritual or temporal, in whom there might be laid appearance of so much abundance, that it letted him to love god. For that is ye wot well every mambounde to do spiritual and temporal both.  
And on the other side if there be taken from no man any thing, but from him that hath so much, as no man that hath so much, may so love god as he may come to heaven/ then shall there be from no man taken any thing. For I doubt not but that there are at this day holy saints in heaven, of such as were spiritual and of such as were temporal to, that had while they lived here, as great possessions as hath either spiritual or temporal within the realm of England now.  
Moreover sith this pacifier accounteth them for discrete, that leaving the clergy sufficient, would that all the remanant were taken away from them, because the great abundance letteth them they say to love god: it had been well done that he had somewhat declared his mind how little he calleth sufficient/ lest that some of his discreet folk would undiscretely miss construe that word, and for lack of such favour & pity as himself ye see well hereth to the cle●gye, would leave them to little and call it enough. For if this pacifier would mother & measure his suffycyencye by the words of saint Poule, where he saith: Having meet and drink and where with to be covered, let us be content: except himself that loveth them go farther therein and appoint them their fare & their apparel to, some other happily that love them not so well, will devise them a diet as thin as Galiene deviseth for him that hath an obstruction in his liver/ and because saint Poule speaketh but of kevering, will devise them clothes that shall only cover them & not keep them warm.  
Bysyde this, it seemeth that yet his discrete folk should not under the name of abundance, take all from the church that they would take from every man to whom they would leave bare sufficient/ but that they rather should such as they would take from one that hath more than sufficient▪ divide it among such other of the church that have less than sufficient. Now if they should yet besides this (which I ween they should not) find yet a great some remaining after all the spiritual folk sufficiently provided for/ then had it been good that he had yet farther devised, how it would please him that his discre●es should order the remanaunt. For though they be as he taketh them discrete persons of themself, because they would take away but the great abundance, and leave but the bare sufficient: yet their dyscrecy on shall do a great deal the better, if it like him to give them his discrete counsel to.  
when it should come to this point/ here might paduenture himself & his discretes make us many devycies, & ever the more the more undiscrete.  
I have been within these four or five years (For before I heard little talking of such manner of dyvycies) but within this four or .v. years, I have been at such dyvyces in divers good merry companies, never earnestly talking thereof (For as yet I thank god that of this matter I never heard any such) but for pass time by way of famylyare talking, have I heard diverse, both in hand with prelate's and seculare presties and religious persons, and talked of their living, and of their learning, and of their livelihood to/ and whither themself were such as it were better to have them or lack than/ and then touching their livelihood whither it might be lawfully taken from them or not/ and if if might, whither it were expedient so to be/ & if it so were, then to what use. And in many such merry talkings I have always remembered/ & because out communicacy on came sometime to a much like point, sometime have I told and rehearsed the story that Titus Livius telleth of one Pacwius Calanius that Capuave, in the third book of his third decade that treateth of the romans war with Hannibal and the city of Carthage. This Capua was of all ●taly the chief city, and of the greatest power save only the city of Rome. In which city so happened it, that the commonalty were fallen in grudge and murmur, and at division with the senate/ as this pacifier saith that the temporalty is here at these days against the clergy.  
whereupon this Calanius being a senator, and ●atheles leaning all unto the people (because he saw them by sufferance and oversight of the senate, grown into an unbridled liberty/ and as they must be what they conspire whole together, waxed the more mighty part) studied & bythought himself what mean he might invent first to bring the senate in his danger/ and than by some benefit win all their good wills/ and yet therewith all increase his favour with the people bysyde. Upon this being as it happened the chief governor of the city for the time/ he broke upon a day suddenly to the senate, & told them that themself wist well enough what grudge the people had to them/ but the parel and danger that they then presently stood in, that he said wist they not. But he knew well that the people intended now after the great overthrow which the romans had late had at Cannas, to kill up all the senators, & break their league with the romans and fall into the part of Hannibal. How be it quoth he if ye dare put yourself in my hand/ I have devised a way whereby ye shall see me shortly, not only save all your lives but also preserve your state. And when the senators in that sudden fere agreed to put him whole in trust to order all the matter as he would: he commanded them all suddenly to be locked fast in their counsel chamber/ and setting armed men at the gate to see that neither any other man should enter in unto them, nor any of them come out: he called suddenly to an assemble the whole people of the city/ & there said in this wise unto them. The thing that ye have dear friends these many days much desired, that ye might once be revenged upon this unhappy senate, and amove them from the ●ome that by their covetous and cruel dealing have well showed themself full unmetely to bear the name of fathers unto the people: this thing have I now by policy for pour sakes peaceably brought unto your hands/ & that in such wise as ye shall not need to fight therefore, or assault pertycularely their houses. In expugnation whereof, being▪ as they would be fenced with their servants and their friends, yourself might stand in apparel▪ But I have shut them up yonder together alone by themself, clean out of armour without aid or any manner defence, where you shall have them all without any man's death or stroke.  
At this word glad was all the people/ and giving him high thanks, would forth with fain have been upon them. Sirs there needeth in this point none hast quoth he/ but one thing is there tha● if ye thought thereon, ye would I dare say do first. For they be the why●e ●aufe enough, there as they scape not from you. But I have ever know● you so wise, that ye will not I wot well set your short present pleasure before your perpetual wealth, which ye s● well ye should do if ye should live lawless and without a rule/ nor no law can s●rue except there be some governors. And therefore two things must ye do at ones/ that is to wit, both remove these, & also set of yourselves some better men in their places.  
wherefore I have brought here their names in a pot. Let them be drawn out/ and as they come unto hand, determine your pleasure of their persons, and substytute therewith their successors. This motion of Calavius was such, that either of reason they could not mislike it, or else for shame they would not refuse it. And thereupon out was there drawn a name, at the hearing whereof the cried out all the company, & evil and a naughty man, and bode a way with him. Very well ꝙ Calavius/ whom will you now name to put in his place. At that they paused a little and began to bythynke them. But shortly some named one and some named another.  
But with perusing after this fashion of a few, there was none that one man named & a●aunced for good▪ but five for that one rejected him/ as either very nought▪ or at the lest more unmeet to take in, than he whom they would put out. So that long ere they had perused half/ as much as they mysselyked many of they● old, yet found they it so 〈◊〉 a thing to find out th● better new▪ that they wax●● 〈◊〉 of the seeking. So that Calavius ꝑceving them 〈◊〉 in the mate● somewhat to staker and stay/ persuaded them easily to concord with t●ose that they had before/ & thereupon they left of their election, and let the new choose pass, and kept their old senate still.  
And surely somewhat▪ like but not all after this fashion, hath it fared in such good company as it hath happened me to be at communication upon these matters of the clergy.  
For in conclusion after many faults laid against the spiritualty that is now, and many new devices for their lands/ when we came at last unto Calavius pageant, and those that found the faults in the body at large, in such a large fashion laid forth by them, as though there were not one good man among them: when they had the names of th●s prelate and that prelate recited and rehearsed unto them by row, and were asked what say you by him, and what by him/ all be it that they did by some of them say they were nought, and that if like as the Capuanies should have changed a senator for a comuner, so if they should for every one of the spirituality take into his plac● by choice and election▪ some good temporal man, they might for this prelate or that concerning some of them, shortly make a good change. For some of them thought they such, as for one point or other they could not lightly find a worse. yet on the t'other side again, at some of them they stayed and stakered, and with much work brought forth some at last, with whom they might as they thought match them/ and yet by their own confession no more then match them, & in my mind not so much neither/ but like as in some they & I somewhat varyd, so in diverse other we were agreed both, that for to make the change, neither could they find their better nor their match neither.  
Now where as we went thus no farther they the prelate's/ if we should have perused over the whole clergy both religious and seculares/ though we mought have found out some that both mought and gladly would have been changed for the prelate's (for I have heard many lay men that would be bishops with a good will) and though we mought have also founden enough of those that would match them that are evil & naughty s●culare priests, and them that are run out of religion to, & that would and were able to match them in their own ways were they never so bad: yet of those that would march the good as few as some folk would have th● seem, it would not I ween as the world goth now, be very easy to find out so many.  
But as wealthy, and as easy, and as glorious as some say to this pacifier that religion is/ yet if some other should say to them, lo sirs these folk that are in religion shall out, come you into religion in their steeds, and live there better than they do, and you shall have heaven/ they would answer I fear me, that they be not yet weary of this world.  
Then if they were invited into religion on the other fashion, a●d were said unto them thus: Sirs we will not bid you live so straight in religion as these men should have done/ come on and enter, and do but even as they did, and they shall you there have a good easy life and a wealthy, and much worldly praise therewith: I ween a man should not yet for all that get them to go to it. But as easy as we call it, and as wealthy to/ and now peradventure when our wives are angry, wish ourself therein: yet if it were thus offered, we would play as Isope telleth a fable of a poor old man/ which bearing up a● hill a burden of business in his neck, for help of his necessity pa●tyng for weariness, in the mid way laid down his burden and sat him down & sighed, and wa●ed so weary of his life that he wished & called for death. whereupon death came anon readily toward him, & asked him, what wilt thou with me. But when the poor fellow saw him y● leanly whoreson there so ready: I called you sir quoth he to pray you do so much for me, as help me up again wy●h this bychede burdayne, and lay it in my neck. So ween I that for all our words▪ if that easy life and wealthy that 〈◊〉 in religion, were offered us/ as weary as we be of wedding, we would rather abide all our old pain abroad, them in a cloister take a religious man's life for ease. So that in conclusion we should be fain either to put worse in their stead, or keep our old still, till as they little and little die and departed, god in like wise little & little as he hath ever hitherto provided, shall inspire his grace into the breasts of other, and make them fall in devotion and enter into religion, and so succeed in their places.  
Now as it fared in our communication by the spiritual persons/ so fared it in a manner by the spiritual men's possessions. Not for that we might not always find other enough content to enter into their possessions, thought we could not alway find other men enough content to enter in their religions, but for that in ●yuysynge what way they should be better bestowed, such ways as at the first face seemed very good, and for the comfort and help of poor folk very chary●able, appeared after upon reasoning, more likely within awhile to make many beggars more, then to relieve them that are all ready. And some way that appeared at the first to mow stand the realm in great stead, and be an increase of the kings honour, with a great strength for the land & a great surety for the prince, and a great sparing of the people's charge/ well appeared after upon farther reasoning, to be the clean contrary, and of all other ways the worst.  
And to say the troth, much marvel have I to see some folk now so much & so boldly speak of taking away any possessions of the clergy. For all be it that once in the time of the famous prince king Henry the fourth, about the time of a great rumble that the heretics made, when they would have destroyed not the clergy only but the king also and his nobility to/ there was a foolish bill & a false put into a parliament or twain, and sped as they were worthy: yet had I never founden in all my time while I was conversant in the court, of all the nobility of this land above the number of seven (of which seven there are now three deed) that ever I perceived to be of the mind, that it were either right or reasonable, or could be to the realm profitable without lawful cause, to take any possessions away from the clergy, which good and holy princes & other devout virtuous people, of whom there be now many blessed saints in heaven, have of devotion toward god given to the clergy, to serve god and pray for all christian souls. And therefore as for such folk as this pacifier calleth discrete, for their discrete invention of taking from the clergy the abundance of their possessions/ I never look to see them so discrete, as were those men both discrete and devout that gave them.   

The xxiii chapter.  
YEt putteth this pacifier a third kind of thynkers such a kind as I never to my remembrance have herd of before, that is to wit of such as purposely say evil and openly speak heresy, and for all that think well. And those he sayeth are politic, which to pull away riches fro the church, speak against all thing that any thing bring into it/ as against praying for souls in purgatory, granting of pardons, pilgrimages, making of laws, founding of chaunteries making of brothereheddes and many more.  
And though they speak against all these things/ yet he saith they know well enough that all these things be good & may be well used. But because they bring riches into the church/ therefore he saith though they know them for good & think them ●ood, yet they speak against 〈◊〉 ●ll of policy/ not against 〈◊〉 ●●●ses only, but also against the very things self. For of those that speak against thabuses only, he putteth another sort bysyde these men whom he calleth for this point so politic. And he sayeth that those that only speak against thabuses, do better and have more grace/ but yet that excludeth not ye wot well, but that the t'other may be good enough, & have grace enough to, though not so much.  
Thus hath this pacifier put three kinds of folk that would have the goods taken from the church.  
The first, of those that would take all and leave nothing. And those men he saith have a good zeal.  
The second, of those that would leave sufficient & take a way the remanant. And those men have he saith good discretion.  
The third kind he calleth those, which rather than the church should have any thing, let not to speak against good things. And those men though they speak openly plat and plain heresy/ yet he denieth not to be wise men & use a good policy.  
But now where as they deny purgatory/ this is as me thinketh an ●uyll policy, for withdrawing of offerings fro the clergy, to withdraw therewith our almose from the poor lay people to/ and yet that worst is of all from the silly souls themself, that lie there and pytuousely cry in pain.  
By this policy ye wot well that these politic folk might impungne in general the affection of giving any thing in almose. For that affection ye wot well bringeth in the year somewhat into some part of the clergy. And well ye wot that sith the belief of purgatory and other of those things against which these politic men so speak, be plain and open true this revealed by god/ and the contrary belief is by the hole catholic church plainly determined for heresy/ and sith men can not know that a man believeth the truth in his heart, if he hold against it openly with his mouth/ & those therefore that speak heresies, every good man that heareth them is bound to denounce or accuse them/ and the bishops are bounden upon their words proved to put them to penance and reform them/ which if they refuse or fall in relapse, the bishop is bound to deliver them, and all good temporal governors are than bounden to punish them: if every other man died on all sides the part of a good christian man, it appeareth that the policy of those whom this pacifier calleth so politic, would within a while prove a poor policy.  
How be it what mind this pacifier hath himself concerning these points/ himself declareth that he believeth the right way & the true. which I am very glad to here/ & for my part as help me god I verily trust he feigneth not therein, but as a true christian man verily saith as he thinketh. And yet is not every man therein of my mind. And therefore it would be wrong if every some say & every some think, should serve to bring a man in hatred or obloquy. For surely some say that they think, that if some men may as he saith of policy fain themself heretics, and yet believe full truly for all that in their hearts/ some one man may much better fain himself for policy full catholic, and yet in his heart believe the while full falsely. But what so ever some men say or some men think, in that matter I never will think that a man believeth other wise than he saith he doth, but if himself should by some other words or deeds of his own, declare of his mind the contrary. And as I will not against a man's words spoken according to the right saith, think that he believeth wrong: surely so can I not think that he which in his words openly inveigheth against good and faithful things, and despiseth true points of the common known catholic faith, doth in his heart secretly think and believe right/ but if he were among paynims that would for fere of pain compel him to renye his faith, which were yet in that case damnable to his soul, and therefore is here among christian men where no such force compelleth him, but upon his petell forbiddeth him, of very good reason damnable to his body.   

The xxiiii chapter.  
How be it what this good pacifier though he believe right himself and plainly protesteth the truth of his bylyetes, yet what he would should be done either with those that against their own wrong words he believeth to believe tight in their minds, or with those either whom he believeth to believe wrong in deed, I can not very well gather of his words here. For here he saith of them thus: And though some men have mistaken themself in the said arty●fes/ yet diverse other have said that if they had been well and ●harytably handled, they might have been reform, & peradventure saved in body and in soul.  
In these words I find again good readers a plain open declaration as in my mind, that this man believeth in these articles like a true catholic man. For he confesseth in these words, that all those that have died in the contrary belief, been perished in body and soul. For he saith that some men say, that with good handling they might have been reform, and peradventure saved in body and soul. So that it appeareth by these words, that neither himself thinketh, nor ●hath herd so much as any other men say, but that they be now plainly lost and perished for those heresies. which is yet an other good token that he not only believeth well himself, but also talketh not much nor hath no such conversation with heretics, that they dare well and plainly put him in full trust. For if he were/ he should hear them undoubtedly say, that those folk be saved souls and holy saints/ as Baynam that was late burned said by Bayfelde both an heretic and an apostata, that was burned about a year before him.  
How be it though they call them saved souls & saints/ yet will they say that they be not in heaven. For there is no soul they say/ but in some place of rest they lie still and sleep full soundly/ and sleep shall they say till Gabryels trump a wake them and call them▪ up early, to rise and record their appearance before our saviour at the general day of doom.  
But in good faith this one thing am I sorry to see, that sith himself seemeth to me so faithful, and that therefore I can not persuade unto myself, but that in his own heart he loveth and favoureth the clergy/ which no man can as I think heartily hate, but he that hateth also the faith: some of these wily heretics like the angels of Satan transfyguring themself into the likeness of angels of light, should so deceive this good man, and so abuse his good gentle nature and simplicity, as to make him with their wily invented figure of some say, under a pity pretended toward those heretics that are in their obstinacy perished, set his words in such wise, as though his mind were to aggrieve and bring in hatred among the people, the name and body of the clergy/ by making the people ween that their ordinaries had with evil and uncharitable handling, been the occasion that those heretics are both in soul and body destroyed/ sith they might as is here said under the figure of some say, by good and chartable handling of the clergy, have been better reform, and peradventure in soul and body saved.  
would god these same some folk that so have said unto this pacifier, had named him at the lest wise some one, that was so evil and so uncharitably handled, that the lack of better and more chartable handling, hath been the loss of his body & soul. For than might the clergy declare their demeanour toward that man/ and then should they perceive by this pacifier, in which part of their deling good chartable manner ●acked. But verily whom so ever they should have named/ I ●oute not but those that were the ●rdyna●yes in the cause, could easily prove that they 〈◊〉 used no rigour to him 〈◊〉 the law, nor omytt●● no charitable mean unto him that came to their minds, while the man lived and the matter in their hands, nor in providing for good exhortation toward his conversy on again and his salvation, even till the life left his body.  
But now for as much as some so say by them concerning some of them that are gone/ the clergy would I ween be yet glad to here, in what wise manner of chartable fashion this piteous pacifier would have them handle other heretics hereafter, such as shall be denounced, and ex officio brought before them.  
For all be it that this pacifier in another place, somewhat seemeth to miss like that order: yet I fear me there would as I shall after show you, many a place in the realm swarm very full, ere ever they were brought before the ordinary by the mean of accusation.  
How be it let us put the sample by some one, that is likely to be brought and delivered unto the ordinary, by the mean of the kings grace and his counsel. I mean Iohn Fryth. For he is in prison in the tower all ready taken by the bishops servants, by the aid of the kings officers at commandment of his grace and his counsel, and so by the kings officers brought into the tower where he remaineth yet/ and therefore he shall I doubt not be brought as I said, and delivered unto the ordinary.  
Now than if the ordinary knew this good piteous pacifier, and would because he seeth his good and charitable mind, desire him of his good advise and counsel, in what wise he might best and most charitably handle him for the saving of his soul and body, the laws of Christ'S church observed, that the saving of him if he would stick sty●●e in his obstinacy, should not be the occasion of corrupting and destroying the souls of other men/ what counsel would this man give him?  
first if no man would profess himself for his accusare, and yet there would twenty be ready when they were by commandment of the court compelled, not to let but depose the truth, that he hath sins he came in the tower, written a fresh against purgatory, and a book that he calleth the Mirror against rel●gyouse, advising every man to give none of them nothing though they be of that religion that nothing have of their own/ and twice hath he there in like wise written against the catholic faith of christ concerning the blessed sacrament of the altar: whither would now this pacifier, that the ordinary having good proofs and yet none accuser, should proceed against him ex officio, or else for lack of an accuser let him fair go. If he would he should proceed ex officio as I think he would think it reason: what should he then do, sith all can not be done in a day. whether should he let him walk abroad upon his promise to appear again, which Fryth were likely to break and get him over see/ or else take sureties bound for his appearance, as Iohn Purser and some such other were bound for Iohn Byrt, and force not to forfeit their bond for brotherhood, but let him slip a side and never bring him forth, and keep him close among the brethren as the t'other was kept, till the postle may make some bishops among the new brethren/ & after his new Titus & Timothe stablished each in his own see, than the new Poule this apostle Fryth, take shipping at Sandwich and sail into Freselande.  
would this pacifier advise the ordinary thus/ or else to keep him in prison where he should do no hurt, and let the walls and the lokkes be his sureties for his forth coming.  
Thus far yet as I suppose this pacifier would advise the ordinary to keep Fryth fast. But now when his heresies were laid unto his charge, as for to give counsel to the ordinary to exhort Fryth to leave them/ this pacifier I dare say shall not need, nor to take him to grace neither, nor to show him great favour upon good tokens of his repentance & amendment. But now if he were one of this pacyfyers politics, and would say that he believed ever the right way in his own heart contrary to the words that his own hand wrote/ but after the manner that this pacifier speaketh he wrote all these heresies of policy, because that by the belief of purgatory, and of the sacrament of the altar, & of miracles in so many places so plainly showed thereon, he saw that offering & richesse came into the clergy, and therefore would say that he must not be taken for an here●yke: but for a man wise & politic: what advise would here this pacifier give his ordinary?  
what counsel would he give the ordinary if Fryth would make none excuse by policy, but say that he written against purgatory and all religious orders, and the sacrament of the altar to, for love that he beareth to the troth/ & that those heresies be very faith, by which he will abide unto the death. what advise will this pacifier give the bishop then? what good and charitable handelind will he devise to save his body & soul/ specially when he shall see certain letters which some of the brethren let fall of late, and lo●t them of likelihood as some good kit loseth her keys/ by which letters both Tyndale and George jay write unto Fryth, and counsel him to stick fast/ and Tyndale showeth him that all the brethren look what shall become of him, and that upon his speed hangeth all their hope. I can not tell what good and charitable handling this pacifier can devise/ but I dare say that there is neither ordinary nor other honest man spiritual nor temporal, but that he is as sorry as this pacifier himself, to see that young man or any other, so stobernly set in such heresies, that no man can show him the favour that every man ●ayne would, without the dies pleasure of god and peril of their own souls and many other men's to.   

The xxv chapter.  
ANd upon all these matters there 〈◊〉 risen a great opinion in the people, in manner universally, that in puny sh & corrections all these persons before rehearsed should have like punishment, if spiritual men might have free liberty in that behalf. And that spiritual men would if they could, as well put them to silence, that speak against the abusion or disorder of such thinger as be before rehearsed, as them that speak against the thing self.  
Those words be not very well spoken of this pacifier by the people. For if he have spoken with many more than the tone half, and felt their opinions himself/ else is it not only against the spiritualty spoken very shamefully, but also to the false contrived rebuke of the whole people in manner universally. For sith that neither this pacifier nor any man else, can bring forth any one of these heretics, that have been by their ordinaries delivered for their obstinacy in the seculare hands and burned, that have had any wrong done them, or been therein otherwise handled then charity with justice, according to the comen laws of all Christ'S catholic church, and the laws of this realm have required: there is no good man nor reasonable that hath any cause thereby to conceive by the clergy such a malicious foolish suspicion, as this pacifier here untruly layeth unto the whole people of this realm in manner universally/ when he maketh as though the hole people in manner universally were so malicious and so foolish, as because the clergy which hath toward many heretics been over much favourable, have of necessity be driven to deliver them to the seculare hands & therein have done them right, he maketh as though the whole people were in manner universally so mad and malicious, as thereupon to take an opinion that to those which are none heretics the clergy would do wrong.  
Surely in this one point is this book of his the most indifferent that it is in any part that I see therein. For there is no point in all the book wherein it more diffameth the spirituality, then in this one it diffameth in manner all the whole people universally.  
But now if he say the people in manner universally, think that those which are as he saith for lack of good & charitable handling lost and perished in body & soul, had wrong and ought not have been by the clergy delivered to the seculare hands/ and that therefore the whole people in manner universally do and well may, think in their minds that the clergy would in likewise do wrong to other, and bring to like punishment all those people that any thing speak against only the abusions of such thing as bring richesse in to the church: now can not this pacifier thus excuse his words. For he confesseth in his own words, that they which thus have been lost and perished, that might as he saith with good and charitable handling have been saved, be of those that have miss taken themself in those articles of purgatory, trentals, obities, & pilgrimages, and have as himself saith before, spoken against them and despised them/ and then had they no wrong. For I am sure there was none of them, but that he was either relapsed, or else did of obstinacy stand still in them. And then appeareth it yet again, that in going about to diffame the clergy, he doth in deed greatly diffame the people/ when he saith that because the clergy hath punished th●m that have so far myssetaken themself in those articles, that they have spoken against those holy things & despised the things self, the people would be so far unreasonable as therefore to think that they would punish in likewise all those that would only speak against the abuses and not against the things. For all the people seeth perdie, that the clergy punisheth those that speak against the sacrament of matrimony/ & yet they punish not those that speak against the abuses there of, as adultery/ or against those that under the name of matrimony, live in sacrilege and incestuous lechery/ as frere Luther doth & frere Lambert, & frere Huyskyn and Otho the monk, & such other.  
And yet if he will go from his own words again, and say now that some of them that be for lack of good and chartable handling in body and soul so perished, did not miss take themself at all, nor did not speak against any of the things, but did only speak against the abuses, & that therefore he may without reproach of the people well say that the people have an opinion, that the ●●ergy would if they might, have free liberty in like manner to punish all other that would in like manner speak/ that is to wit not against the good & holy things, but against the abuses of them: to this I say yet once again, that he still diffameth the people of a great intolerable fault, that is to wit an unjust and unreasonable judgement/ while he saith that they think and believe that the clergy hath done to those men in so great a matter so great wrong, and hitherto not one such wrong proved.  
But I shall in this point go yet a little nearer him. Sith he speaketh of those that might with chartable handling have been in body and soul saved/ it appeareth well as I have said, that in this piece of his tale he speaketh of those that have not be saved, but in earth here condemned and burned, and in hell dampened and there burning still. Now as for any time so late before this brabbling or speech of any division between the spiritualty and the temporalty, that this pacifier might seem to mean of/ I remember none delivered to the seculare hands, but sir Thomas Hytton at Maydestone, and sir Thomas Bylney at Norwyche, and one of late at Excester, & one of late in Lincoln diocese, and in London here Bayfeld the monk, and Teuxbery the powchmaker, and Baynam. Now this will I say/ let th●s pacifier come forth/ or if he be any religious recluse that can not come abroad, let him appear by attorney (How be it, it appeareth that he can be none such, but must needs be of likelihood some such as gooth much abroad, for eli●s he could not surely tell us of so many some says, nor what opinion the whole people of the realm hath in manner universally) and therefore let him come forth and appear in his own proper person, before the kings gra●e and his counsel, or in what place he list, and there prove calling me thereto, that any one of all th●se had wrong, but if it were for that they were burned no sooner/ and because he shall not say▪ that I bid him trot about for nought/ this shall I proffer him, that I will bind myself for surety and find him other twain bysyde of better substance than myself, that for every one of these whom he proveth wronged, his ordinary or his other office by whom the wrong was done, shall give this pacifier all his costs done about the proof, and a reasonable reward bysyde.  
And yet now though no man would give him nothing/ it were his part perdie to prove it for his own honesty, sith he hath said so far.  
And this dare I be bold to offer, to see the troth openly proved. After which well proved once to be as he sayeth, men may be bold to say the thing that they see proved true/ & thereupon if they life, to cast & suspect some further fere of the like, ye or of worse if they will, I will not let them. But without any such thing proved before/ there will no reason nor good conscience bear it, that we should suspect that our prelate's and ordinaries in their judgements against heretics, use to do them wrong/ sith all the laws both spiritual of the whole church, and temporal of this realm, have ordained full faith and credence to be given to them therein. which laws to contrary now there appeareth little cause, considering that the king our sovereign lord that now is & long moat be, hath in his time as prudentely & as virtuously provided for this realm, that it should have such prelate's and ordinaries as should in learning, wisdom, justice, & living, be meet and convenient therefore, as any prince hath (number for number) that hath reigned over this realm, I dare boldly say this hundred year/ and should in my mind keep myself a great way within my bounds, all though I would set an other hundred to it. But now letting this piece pass, wherein I might yet say many things more than I do, & would save that the brethren would then call me long, and will yet peradventure say that I am scant short enough: let us go ferther and speed up this one chapter of his.   

The xxvi chapter.  
ANd many other mur●●urs & grudges beside these that be before rehearsed/ be among the people, more than I can rehearse now: but yet above all other me thinketh that it is most to be lamented and sorrowed/ that spiritual men, knowing these grudges and murmurations among the people, and knowing also that many lay men have opinion, that a great occasion thereof riseth by spiritual men, and that they do no more to appease than, ne to order themself in no other manner for the appeasing of them, than they do. For all that they do therein mo●●e commonly is this: they take it, that they that find defa●te at such abusions and disorder/ love no prefies: & therefore they esteem that they do of malice all that they do/ to destroy the church, and to have their goods and possessions themself: and therefore they think it a good deed to see them punished, so that they shall not be able to bring their malice to effect. And therefore have they punished many person's, wihch much people have judged them to do upon will/ & of no love unto the people. And though spiritual men are bound in this case, for appeasing of these opinions in the people, which be so dangerous as well to syrytuall men, as to temporal men, that many souls stand in great peril thereby, not only to reform themself, and to leave and avoid all things, that give occasion to the people so to offend/ that may be charity be omitted and left, but also to fas●e, pray, wear the hear, give almose, and to do other good deeds for themself and for the people, crying continually to our lord/ that these divisions may cease, and that peace and concord may come again into the world: yet it appeareth not that they do so, but that they rather continue still after the old course, pretending by confederacies and worldly policies, and straight correc●yons, to rule the people/ and that is greatly to be lamented, and it will be hard for them to bring it so about.  
But if they would a little meeken themself, and withdraw such things a● have brought the people into this murmur and grudge: they should anon bring a new light of grace into the world, and bring the people to perfect love and obedience to their superiors.  
And here me thinketh I might say farther in one thing/ and that is this, that as long as spiritual rulers will either pretend/ that their authority is so high, and so immediately derived of god, that the people are bound to obey them, and to accept all that they do and teach/ without arguments, resistance, or grudging against them/ or that they will pretend, that no default is in them, but in the people/ and will yet continue still in the same manner, & after the same worldly countenance/ as they do now/ and have done late time paste: the light of grace that is spoken of before, will not appear/ but that both parties shall walk in this darkness of malice and division/ as they have done in time paste.  
His other murmours & grudges that he saith he cannot now rehearse, he rehearseth after many of them in his other chapters/ which I will pass over untouched, both for that the more part of them be such as every wise man will I suppose answer them himself in the reading, and satisfy his own mind without any need of mine help therein/ & for that some things are there also therein, that are very well said/ and some also that be they good or bad, I purpose not to meddle much withal, as are the things that touch any laws or statutes all redy-made, be they of the church or of the realm, defend them I am content to do, if I think them good. But on the other side if I think than nought/ albe it that in place and time convenient I would give mine advice and counsel to the change, yet to put out books in writing abroad among the people against them, that would I neither do myself, nor in the so doing commend any man that doth. For if the law were such as were so far against the law of god, that it were not possible to stand with man's salvation/ than in that case the secret advise and counsel may become every man/ but the open reproof and redargution thereof may not in my mind well become those that are no more spiritual than I. And surely if the laws may be kept and observed without peril of soul though the change might be to the better: yet out of time and place convenient to put the defawtes of the laws abroad among the people in writing, and without any surety of the change give the people occasion to have the laws in derision, under which they live, namely sith he that so shall use to do may sometime myssetake the matter, and think the thing not good whereof the change would be worse: that way will I not as thus advised neither use myself nor advise no friend of mine to do. And therefore I will as I say leave some things of his book untouched, whither he sya well or evil. And finally for that the touching of this matter is no part of my principal intent, but happeneth as an incident to fall in my way, wherein it sufficeth by the consideration of one piece or twain, to give men an occasion to look well to the remanant, and let it not over lightly sink deep down into the breast, till it be well chammed & chowed in the mouth/ & not only see what he saith, but also by the wisdom of the reder consider what may be said against it/ and who so hath wit and readeth it in that wise, shall I warrant you soon perceive that mild indifferent book, to bear more shrewd store of evil stuff therein, than the brethren that boast it would that such good folk should see, as of a good mind meaning none harm, ween every thing were well meant that they see fair set out to the show, and soft and smoothly spoken.   

The xxvii chapter.  
I will not also stick much upon his high solemn divination, wherein he prophesieth that as long as the spiritual rulers will either pretend that their authority is so high, and so immediately dyryved fro god, that the people are bound to obey them, and accept all that they teach, without argument, re●ystence, or grudge/ and that they will pretend that no default is in them, but will yet continued still in the same manner, & the same worldly c●tenaunce as they do now and have done in late time passed/ the light of grace that is spoken of before, be with you now & ever more amen.  
This end of this holy sermon is to little purpose. For first as for worldly countenance is among the clergy within these few years not a little abated. which thing who so list with an even eye to look upon it, and indifferently consider it, shall not fail to perceive. And so there is good hope, if that may help the matter, that then the light of the grace that this gracious pacifier spoke of before, is not now very far behind. And verily for aught that I can see, a great part of the proud and pompose appareyll that many priests in years not long paste, were by the pride and over sight of some few, forced in a manner against their own wills to wear, was before his godly counsel so by this pretty printed book privily given them in their ear, much more I trow then the tone half spent, and in manner well worn out. And I wot well it is worn out with many, which intend hereafter to buy no more such again. And for the residue of the countenance I dare be bold to warrant, that I can find of those that most may spend, which were they sure that it should in this matter do any good, would be well content to withdraw from all their other countenance the chief part of their movables, & of their yearly livelihood to, and out of hand bestow the tone, and with their own hand yearly bestow the t'other openly among the poor. And I durst again be bold to warrant that if they so did/ even the self same folk that now grudge and call them proud for their countenance, would then find as great a grudge and call them hypocrites for their almoyse, and say that they spend upon naughty beggars the good that was wont to keep good yeomen, and that thereby they both enfeble and also dishonour the realm.  
Now as for the other part of his prophesy, concerning that the light of grace that he spoke of before, will not appear as long as spiritual rules will pretend that their authory●e is so high and so immediately derived of god, that the people are bounden to obey them and to accept all that they do & teach, without arguments resistance or grudging against them: in this part he must first declare whither he mean in this words, their authority, all their hole authority, or their authority in some part. If he mean that they say thus of all their whole authority in every thing that they may now at this time lawfully do or say: I answer that they neither ●tēde nor never did, all that authority to be given them immediately by god/ but have authority now to do diverse things by the grant of kings & princes, as have also many temporal men/ & by those grants have such right in those as temporal men have by the like grants in theirs. And therefore in that part the pacifier is answered.  
And than if he mean that the light of his grace that he spoke of before, will not appear as long as the prelate's pretend that any part of their authority is so high that it is immediately given them of god/ then hath this pacifier lost the light of truth. For the greatest, and highest, and most excellent authority that they have, either god hath given them, himself or else they be very presumptuous & usurp many things far above all good reason. For I have never red, or at the lest wise I remember not that I have red, that ever any king granted them the authority, that now not only prelate's but other poor plain priests also daily do take upon them, in ministering the sacraments and consecrating the blessed body of christ, with diverse other authorities beside  
But it seemeth to him peradventure, that in one point at the lest wise the spiritualty is to proud. For he saith they pretend to be obeyed, & have their ordinances and their teachings observed, without resistance grudge or arguments to the contrary. Surely in such things as the whole clergy of christendom teacheth and ordereth in spiritual things, as be diverse of those laws which this pacifier in some places of this book toucheth, being made against heretics/ and albeit that they be and long have been thorough the whole corpse of christendom both temporalty and spiritualty, by long usage and custom ratyfyed agreed and confirmed, yet he layeth some lack in them calling them very sore/ in those things I say, that sith I no thing doubt in my mind/ but in that congregation to God's honour gracyousely gathered together, the good assistance of the spirit of god is according to Crystes promise as veryly present & assystente as it was with his blessed apostles, men ought with reverence & with out resistance, grudge, or arguments to receive them. And if a provincial counsel err/ there are in Cristes' church ordinary ways to reform it. But in such things as any spiritual governors after a lawful order & form, devise for the spiritual weal of their souls that are in their charge, and which things are such as good folk may soon perceive them for good/ in these things at the least wise should the good not give ear to the bad folk and froward, that against the best thing that can be devised can never lack a fond froward argument. And therefore not only th'apostles being diverse, assembled together with the church in their counsel holden at Jerusalem, did in those laws that they there devised and prowlged among the gentiles that were in divers countries far of converted unto christ, did with authority write unto them, these things have seemed both to us and to the spirit of god necessary for you to keep, lest some stubborn fools would peradventure be bold with froward arguments and reasoning to resist it▪ but saint Poule also by himself when he devised unto the Corinthyes certain good laws and orders concerning their order that he would have them keep in the church in time of god's service, lest such as would fain with disputing against good order, be taken and reputed for wise, should with some propleme pulled out of a penny pycher, enueigle and corrupt the company, whom far the feebler reason may draw to the worse part for affection unto lewd liberty: he finally beside the reasons that he laid for his law, did put them to silence with his authority/ and forbidding them to reason or dispute there against but obey it said, against all such arguments and such choppelogiques' against good rules, if any man will be contencyouse in this matter, let him well know that we have no such guise or custom, nor the churches of god.  
But now will this pacifier peradventure, say that he neither speaketh nor meaneth of such things as the spirituality doth or saith that is good/ but that the light of grace will not appear as long as the prelate's pretend that their authority is so high & so immediate of god, that the people are ●ounde to obey them, and to accept all that they do and t●●he/ with our arguments, resistance, or grudging/ so that he hath circumspectly for the nonce qualyfyed and modered his tale with this word all, that the prelate's should not pretend to be obeyed in things as well bad as good. who heard ever the prelate's of this realm pretend this? that they should be obeyed in all things were the things bad or good? I am very sure that ever hitherto they have professed the contrary/ and not letted to say, that if ever any prelate of this realm, ye or the most part of them, ye or all the whole meinie were so far fallen fro god, as to preach the contrary of our old known catholic faith/ as for ensample that there were no purgatory after this world, or that it were not lawful to pray to our blessed lady or other holy saints, or to preach that there is yet never a saint in heaven, but that all souls lie still & sleep, or to preach against penance as Tyndale doth, that is as loath good tender pernell to take a little penance of the pressed, as the lady was to come any more to dyspeling that wept even for tender heart two days after when she talked of it, that the priest had on good friday with the dyspeling rod beaten her hard upon her lily white hands: who so would I say preach any of these heresies, or that in the blessed sacrament of the altar were not the very body and very blood of Crist, but as Fryth teacheth nothing but wine and breed, or else as Tyndale testeth starch in stead of breed/ though there would hereafter (which shall I trust never happen) all the prelate's in this realm fall thereto & preach the same, yet all the prelate's hitherto plainly do preach and teach that no lay man should then believe them.  
And therefore like as if the prelate's did pretend the thing that this pacifier speaketh of, than were his aforesaid words well and wisely tempered and crycumspectly spoken/ so while they neither preteude that thing now, nor never here before did, there is little wit in those words. For now doth all his tale amount unto no more, but that the light of grace will never appear, as long as the prelate's do the thing that they neither do nor never did. Is not this therefore good readers by this good pacifier brought unto a wise conclusion?   

The xxviii chapter.  
NOw where he most lamenteth that the clergy doth no more to appease these grudges of the temporalty toward them, and after he preacheth to them holily what things they should do that they do not, that is to wit, forbear such things as he spoke of before/ whereby he specially meaneth as both before and in diverse places after appeareth, the evil & uncharitable handling of heretics, whereof the man hath nothing proved/ but also that they should do things which he saith men see them not do, that is to say give almose, and were hear, and fast,▪ and pray, that this division may cease: now that all the spiritual men do not so, that is very true. And it is as true I trow that this thousand year was never the time that all so did. And therefore if that thing cause and keep in this division, it must have been a thing of a thousand year old. But I think that many of, them do all these things which this pacifier preacheth to have done. For I am sure that though some do not their part therein/ yet among the spiritualty there is both giving of great almose, & wearing of hear, and fasting, & praying for peace. But whether they take this division to be so great and so universal as this pacifier speaketh of, that can I not tell, and peradventure they do not. And whether they do or no/ surely I do not. Nor whither they pray for the pacification of this division in all such manner wise as the thing requireth, that I can not tell/ but there may be peradventure therein some over sight upon their part. For if they leave nothing unprayed for that may pertain to y● pacificacyon of this division, then must they peradventure put into their service both matins, mass, and evensong, some special collect, and therein pray god that it may please him that the people may perceive the soot sleights of the devil & some other of his limbs, in many parts of this book of this pacification/ which things peradventure the compyler perceived not himself, but was therein of simplicity by some soot shrew deceived.   

The xxix chapter.  
BUt this pacifier perceiving that what one man doth in secretness, another can not see/ is therefore bold to say they do not all those things which he would have them do/ that is wit, fast, & pray, were hear, and give almose. For he saith that they do al● these things it appeareth not.  
As for praying, it appeareth pardie they do. And that so much they daily pray, as some of us lay men think it a pain once in a week to rise so soon fro sleep, and some to tarry so long fasting as on the sunday to come and here out their matins. And yet is not the matins in every parish neither, all thing so early begun nor fully so long in doing, as it is in the chartrehouse ye wot well. And yet at our sloth and gluttony that are lay people, this pacifier can wink & fain himself a sleep. But that the clergy prayeth not, that can he shortly spy, as soon as their lips leave stirring.  
How be it because he is peradventure of the clergy himself/ therefore lest he should seem partial to his own part, he rather speaketh of their defaults than ours: wherein I will not much strive with him. But surely as he may be bold to preach being a priest/ so if I were a pressed to, I would be bold to preach thus much again to him, that for any winning of the gloss and fame of indifferency, though he leave the faults of us lay people untoucheth, yet of his own part the clergy, for no lay men's pleasure he never should say more than truth.  
For now as touching of almose/ is there none gevyn troweth he by the spirituality? If he say as he sayeth here, that it appeareth not that they do give almose/ I might answer again that they follow therein the counsel of christ, which saith let not thy left hand see what thy right hand doth/ as I might in praying have laid those other words of christ, Thou when thou wilt pray enter into thy chamber & shut the door, and pray to thy father privily. But like wise as god for all that counsel was content that men should both pray and give to the needy, and do other works both of penance and of charity, openly abroad in company where there be no desire of vain glory, but that the people by the sight thereof, may have occasion to give therefore laud and glory to god: so dare I boldly lay that as they both secretly and openly to, do use & accustom to pray so do they both secretly and openly to, give no little almose in the year what so ever this pacify say. And I somewhat marvel that sith this pacifier goth so busily abroad, that there is no Some say any where all most in all the whole realm, but that he heareth it and can rehearse it/ I marvel I say not a little that he neither seeth nor heareth any some say, that there is in the spiritualty given any thing in almose. I use not much myself to go very far abroad, and yet I here some say that there is/ and I see sometime myself so many poor folk at westminster at the dolies, of whom as far as ever I hard, the monks use not to send away many unserved, that myself for the press of them have been fain to ride another way.  
But one answered me to this once, and said that it was no thank to them/ for it was lands that good princes have given them. But as I than told him again/ it were than much less thank to them, that would now give good princes evil counsel for to take it fro them.  
And also if we call it no giving of almose by them, because the lands whereof they give it, other good men have given them/ whereof will you have them give almose, for they have none other.   

The xxx chapter.  
ANother thing also which this pacifier seemeth to dispraise under the name of proud worldly countenance/ if men were as ready in a deed of his own nature indifferent, to construe the mind and intent of the doer to the better part, as they be of their own in ward goodness to construe & report it to the worse/ than might I say that the same thing which they call the proud worldly countenance, they might & would call a full charitable almose/ that is to wit the right honest finding & good bringing up of so many temporal men in their service/ which though they be no beggars, yet might peradventure the great part of them go beg if they found them not, but sent them abroad to seek themself a service.  
And like as if you would give a poor man some money because he needeth, and yet would make him work therefore in your garden, lest he should by your almose live idle and wax a loiterer, the labour that he doth taketh not away the nature & merit of your almose: no mo●e it maketh the finding of servants none almoise, though they wait on the finder and do him service in his house. And of all almose the chief is, to see them well brought up, and well and honestly guided. In which point though neither part do full their duty/ yet I suppose in good faith, that the spiritualty goth in that point which is no small almose, rather somewhat afore us then anything drag behind us.   

The xxxi chapter.  
THen followeth there fasting/ which things the spiritualty doth as I suppose, all such as keep still the old christian faith, and fall not unto these new heresies.  
But this pacifier findeth a fault, and rehearseth out of Iohn Gerson, that the clergy keepeth not now the 〈◊〉 we by which it was ordained that the clergy should 〈◊〉 a longer lent them they now do. And would god as saint Poule saith, that both they and we could and would every day. But this pacifier that is so well seen in the laws of the church, seeth well enough that the universal custom to the contrary, dischargeth th●●onde of that law, though peradventure it discharged not them that first began the breach whereby the custom grew. For as for fasting/ the 〈◊〉 of the country may either to the bond or to the discharge and interpretation of the 〈◊〉 made therefore, the custom I say may do much, as saint austin showeth in ●o places then one. For if it were otherwise/ then fasted almost no man any ●ast at all at this day while we dine at none. For the very ●aste was of old, as both by the scripture and holy writers appeareth, to forbear their meal till night/ which is as ye see all changed. And the church to condescend unto our infirmity, hath be fain therefore to say in lent their even song before none/ and bysyde the natural days, to devise us new days ex fictione juris, that we should at the lest have evynsonge in the lenten fast before we fall to meat. And yet we keep not that neither. But as an Almaigne of mine acquaintance, when I blamed him lately for not fasting upon a certain day, answered me, Far to sold telaye men fasten, let prester faste●: so we begin god wot to fast full little for our own part/ but bid the prester go fasten. And where ourself would for our own part be fain that the lent were two weeks less: yet would we that for the clergy the ●ent were one week longer. But some of them toss it ●ro themself as fast, and send it to the freres. And verily religious folk use I trow both long lentes and advent to, & some of them diverse other fasts beside/ and they be pardie a great part of the spirituality.   

The. xx●ii. chapter.  
●Hen preacheth this pacifier yet farther, ●ha● the ciergye should were hear. He is surely somewhat sore, if he bind them all thereto/ but among them I think that many do all ready/ and some whole religion doth. But yet saith this pacifier, that it doth not appear that they do so▪ Ah well said. But now if all the lack stand in that point, that such holiness is hid, so that men may not see it/ it shall be from hens forth well done for them, and so they will do if they be wise, upon this advertisement and preaching of this good pacifier, come out of their cloisters every man into the market place, and there kneel down in the kanell and make their prayers in the open streets, & were their shirts of hear in sight upon their coulies/ and than shall it appear, and men shall see it. And surely for their shirts of hear in this way were there none hypocrisy / and yet were there also good policy, for than should it not prick them.   

The xxxiii chapter.  
BUt as for all this pacyfyers' preaching, the spiritualty may be content to take in good worth. For peradventure if he were known, he were such one as to preach to all the spyrtualtye might well become his parsonage/ and yet if he be but a simple person in deed, yet the spiritualty may meken themself according to his good counsel, and admit his wholesome admonitions. But surely this one thing, though the spirituality bear it and take it well in worth/ me thinketh y●t that every good temporal man may very much mislike, that this pacifier in the beginning of this his holy preaching, preacheth upon them to their sore slander/ first with an untrue surmise grounded upon imagination, & after with a very plain open lie/ neither an idle lie nor of any good purpose (of which two kinds of lying saint austin admitteth neither nother, in folk of the perfection that th●s pacifier by his preaching used with such authority toward all the spirituality, should seem to be) but a lie very pernicious, chyche is one of the things the lest can become any good christian man.  
For first he saith, that all that the ●pyrit●a●ty doth to the appeasing o● the people is mo●●e c●menly this, th●t they take it that they that find default at abusy●n● and disorder of the 〈…〉 that they do it of maryce all that they d●, to destroy the church.  
This is a goodly ● false surmise, grounded as I said upon a charitable imagination. But for all this, though good temporal men be evil content with such as are in the spiritualty nought, with whom the good folk of the spirituality be as evil content as they: yet I verily trust for all this as I say, that not the temporalty nor any one good temporal man, is for them that are nought among the spirituality, so disposed & angry against the spirituality, that is to wit against the corpse and body thereof, that they should greatly need to be appeased/ nor do not lay the fawtes of naughty spiritual persons, to the rebuke of the hole spirituality/ no more than they would think it reason, that the strangers of other realms so should lay the fawtes of evil temporal folk here to the rebuke of the whole temporalty, that they should grudge and say shrewdly by us for them.  
Now if this pacifier will say that it is not like/ & will say that we be not sewtely the temporalty and spiritualty of this realm/ but that we be much better for our part then the spiritualty be for theirs: the temporalty shall not be dispraised for me. For I trust that though in respect of the goodness that god's benefits unto man requireth of men again/ and in respect of the constance and perseverance in virtue that men should hold fast and keep, there are few or none good in neither nother part: yet in such kind of goodness as the frailty of our nature suffereth in this world, now up now down, now falling by sin & now rising again by grace, the temporalty is good I trust and the spirituality both, for all that there lacketh not a sort of some such as are very desperate devilish wretches in both/ as no man doubteth but there was a very good church of christ in his blessed apostles days, & yet were there 〈◊〉 many full very nought & stark heretics to therein.  
And as for the difference in goodness between them and us, god knoweth the better & the wiss both. But strangers of other cou●treys that come hycther and see both (saving some that have come both out of France and Flaunders, and have here be put in trouble by the spiritualty for bringing in of Luther's gospel) other strangers else I say when they have considered the spiritualty of this realm, & compared the● in their minds not only with the temporalty of the same, but also with the spirituality of their own countries, have said that our spirituality may without any special reproach, show their faces among other folk. And therefore that the whole body of the spyrytualltye of this realm is so far fallen in the grudge and indignation of the hole temporalty, as this pacifier speaketh/ I neither see cause why it should so, nor yet believe that it is so, nor think it either good or honourable for this realm that other realms should ween it were so  
But where as this pacifier speaketh of appeasing: I pray god that some of the spirituality have not in some things gone about ou●r much to appease that sort of p●ple, by whose means they have thought that all their ●is●ase hath come/ those folk ●●aye of whom by good information they have had dete●ted unto them for ●ery stark heretics in deed/ whom it for any fere of such other folks false suspicion springing upon such slanderous lies as this pacifier speaketh of, and groundeth his conclusions upon, the clergy begin to spare/ and for any ●uc●e causes begin to slake, and be the mo●e remiss in the calling▪ attaching, and cra●myny●ge, and of the ferther ordering of heretics, god will not fail to make fall in their necks the double slander of that from which they i'll. For when they wa●e so faint hearted in his great cause of repressing of heresies and maynteyn●nge of his faith, that they forbear their duty for fere of false slanderous words/ god will then make them fall into the more slander, by the self same means by which they i'll fro the less. For instead of the false slander of evil men and heretics that they fere in the pursewing/ god will send them a true slander, and make them be defamed among good men & catholyk●s, for their slack and remiss handling. And ferther if they fall into the folly that the prophet reproveth, and cease to call upon god for strength, and then tremble for dread where there is no peril, and for any dread of men which if they not only would slander the● but beat them and kill them to, can yet kill but the body and than have spette all their poison, would forget the fere: god (which when he hath slain the body may send the soul into everlasting fire) if (which our lord forbid) any bishop fall in this fere & cowardice of faint heart, that for a●y worldly fere they suffer to be blown out the light of his lantarne of faith, he will no● fail to make fall upon them the terrible commination & thrette that the spirit speaketh of in the Apocalyps unto the bishop of Ephesye, I will come and remove thy candlestick out of his place.   

The xxxiiii chapter.  
NOw where this pacifier here surmyseth, that the spirituality doth most commonly nothing elliss, but maliciously mysconstre the minds, and therefore maliciously persecute and pursue the bodies of all them that find defaure at their disorder and abusions: the untruth of this surmise well and plain appeareth by this that every man daily heareth, that there is not in all the clergy any man that useth to preach the wo●de of god, but that as he toucheth the ●autes of the temporalty, such as he seeth in that audience meetly to be spoken of/ so toucheth he in like w●se the flutes of the spyry●●alty/ & is for his so doing not ha●ed o● the spyrytaulty, no more then of the temporalty, but well commended of both. But of troth, he that would ey●●er upon the spiritualty alone, or upon the temporalty alone, or upon any one part of either the tone or the t'other, as of only kings, or only dukes, or only lords, or only ge●tylmen, or only men of law, or only merchants, make h●s whole sermon, when that one part only were not his whole audience/ and would by that part among all folk say many shrewd things by manner of exhortation to thamendingamending: though euyl● folk and malicious would have a pleasure to here y●▪ yet would no good folk & indifferent think that he did well/ and specially if he would use that manner, where himself pretended that all the remanaunte of his audience were in grudge and division all ready against that one part/ whose faults and vices all his whole sermon holily putteth in all the people's ears to mitigate their hatred with/ and with such preaching so to make the peace in like manner wise, as y● he found a corner of his neighbours house burning, he would of great love & policy lay on faggots and gunpowder to put out the ●yre.   

The xxxv chapter.  
NOw where this pacy●yer upon that miss imagined surmise, goth on farther & saith, that because the clergy so miss constreweth the minds of all those that find f●ute a● their miss order and abusions, therefore they 〈◊〉 it a good d●de to see them punys●hed▪ & they▪ have therefore punished many person's, which much people have judged them to do upon will and not of no ●●ue to the people: in these words how charitably this pacyfyerment I can not tell/ but either by malice or oversight, either by defau●e of himself or craft of some soot shrew, these words are as evil and as maliciously written, as any one that would fain falsely diffame the clergy could imagine or devise.  
For here he saith that because they have (as himself beareth them in hand) conceived a false suspicion against all those that find fault at their misorder and abusions/ therefore they not only have persecuted and punished many persons, but also think their wrong full persecution and unrighteous punishment well done. what can be worse done than this? and therefore as this doing were the worst that could be, if it were true/ so is this saying the very worst that can be sith it is very false.  
And in these words the figure of some say will not well serve him/ and yet in it cometh here also much augmented and increased, in that he saith not that some men so say, but that much people so ●udgeth. How be it as I said this figure will not serve him here. But he playeth like a wily thief, that because he would not be known would were a vysour/ and yet forgetting himself, would first come forth bare faced/ & when every may had seen him and marked him well, would then put on his vysour a pace, and cover his visage to walk awa● unknown. even thus wisely lo playeth this pacifier here. For first he saith as of himself, that the clergy hath punished many persons therefore/ that is to wit for the evil and false suspicion that they have conceived against all those that find fault in the●r misseorder and abusions. And when he hath thus said as of himself, & thereby well showed himself/ then to cover and colour it with, he saith that much people judgeth so. And therefore his whole tale amounteth unto no more, but that himself first affirmeth it, and after confirmeth his affermac●on by the pretence that much people judgeth the same/ of which much people he nameth yet never one, nor proveth that much people so doth, nor showeth cause wherefore either much people or little people, or any one person so should/ but bringeth forth a bare surmise in such wise imagined against the clergy, as every man that list to lie, may soon imagine in some other matter against any temporal men.  
But as for his much people I set not much by. For much people may sometime believe some one man's lie. And against his much people, if there were much of them that so judge before the prof● and fish before the net, and set the cart before the horse, as I ween there is not: yet is there against them much other people more wise in that point, and more circumspect, which till they see such an evil tale proved true, will either of indyfferencye keep themself in a stay, & suspend their s●ntence for the season, or else o● a good mind rather for the while think and believe the contrary.  
letting therefore for this time his much people pass/ I would now demand of him how he proveth this abominable fault that he layeth here to the spirituality himself/ where he sayeth plainly that they▪ have punished many persons therefore, that is to wythe for the thing that he there hath rehearsed/ which is ye wot well, because they have he saith conceived a false suspicion against them, for finding default at their misorder and abusions, and take it as though they loved not the clergy▪ but of malice would destroy the church & have their goods and possessions themself.  
Now if the clergy have therefore punished many people, because the same people have only spoken against their misorder and abusions/ & that the clergy have therefore miss construed their minds, & imagined that they would destroy the clergy for their possessions, which those other folk that spoke against their misorder went about with those words to get fro the clergy to themself: if the clergy did I say for this cause of their own false imagined suspicion, punish those many persons that this pacifier speaketh of, what thing in this world could they do that were worse? and therefore sith that saying against the clergy is an intolerable defamation but if that be true/ I ask this pacifier by what mean he proveth it true.  
And first to show that in some part at the lest his words appear false/ every man knoweth that some of those that have been punished, have been such, as neither if the clergy lost their lands should have any part thereof themself/ & were of such well known naughtiness and lewd living bysyde, that no good man could think it likely, that such folk as they were should do it for any devotion/ as was sir Thomas Hytton that was waxen a joinour, & in many a day neither said matens nor mass, but raged and railed against the blessed sacrament/ and Blofelde ●hapostata that was abjured in London, and after railed against all religions at Ipswych, and thereupon taken and imprisoned at Norwich/ and Bayfelde the monk and apostata, that was as an a●●ured and after perjured and ●elapsed heretic, well and worthily burned in Smythf●lde: these with diverse such other as have been punished for heresy, have been none such as the clergy needed to punish them for fere that they should get from them any part of their lands to themself, nor were of such wys●ome, learning, nor virtue neither that the clergy could fere that any men of wit or of autho●yte, would any thing regard their words/ but only that the clergy feared, that by their means might grow the loss and destruction of many light persons souls.  
For if this pacifier will say, that the clergy feared lest those folk and many such other like, should conspire & gather together, and pull all away from them by force: I can not say nay but such a thing might in deed by long sufferance come about, as well in this land as 〈◊〉 hath in other. But than if the clergy feted the thing/ they feared for more than themself. For surely if such thing should fortune as I trust it never shall/ those folk would not take only fro the clergy, but among other from some of their own lay brethren to, such as have aught to lose.  
But this pacifier will peradventure say, that though such manner folk as evil priests & apostatas that the clergy have punished, be none of those that they pun●sshed for the cause, but because they were heretics in deed/ yet many other have they punys●hed for that cause, that is to wit because they miss construed their minds and reckoned them for enymyes to the clergy, for only finding of fawtes at the miss order & abusions of the clergy. And he will say as he saith, that not only himself saith that the clergy have punished many persons therefore/ but that also much people (though they say not so far as he saith▪ that is to wit that they punys●hed them therefore) w●l yet say that they punished them rather of will than of love to the people, well yet the ●ame much people if this pacifier have heard them so say, though their so saying be grounded but upon imagination and guessing at the secrets of other men's minds (as▪ his own imagination is) yet judge they not so evil as himself doth. For if they judge in that punishment no more, but less love to the people then desire to punishment/ they judge not yet that the punysshers did the parties wrong as this pacifier doth himself, that saith the clergy mysseconstrued their minds, and upon such myssetaking of their minds for only speaking against their misorder and abusyons, did therefore punish them.  
And therefore letting as I said before his much people pass by about their other bysynesse/ I ask this pacifier himself, sith he sayeth that the clergy hath for that ●ause punished many, what number is the le●te that he calleth many? For though very few be over many to be so wrongfully● m●ssehandeled and punished▪ for only sp●kynge against misorder▪ & abusions/ yet● evermore this word many, must● needs import and signify some greater number ●erdye than one or two or three.  
And over this, because the matter whereupon this pacifier bringeth it in, is for a ●ause of a gre●t and in ma●e● universal grudge and diuysyo●, now of late (as he saith) s●rong●● up and grown between the spirituality and the tempor●l●ye/ these many persons that he speaketh of, which have been so late for only speky●ge against misorder and abusyons punished, must needs ●e so many as that there have been some such so punished almost in every 〈◊〉. For else he plain reproveth his own process, & excuseth the clergy himself v●ware/ and layeth no little ●au●e in the temporalty, if for the wrongful demeanor of one bishop or ●wayn in one pe●son or ●wayne, they would ●ere ●n universal▪ grudge against all the remanant.  
Now to prove to wha● pass this pacy●yer could bring his process of his many persons, so sore myshandeled and p●nyshed for only sp●kynge against misorder and abus●ōs of the clergy/ let this p●cy●yer peruse and rehearse by name all the dyocises of england and wales therewith, & I ween verily that except London and Lyncoln, he shall scant in any one of all the ●emanaunt find punished for heresy four persons in five year, and in the more part of them not five in xu year/ nor delivered into the seculare ha●des in the most part of them any one in twenty year. And then ●f this be thus, all though (which I trow no man thinketh) of all those that in all the other dyocises have been punished were wronged every eachone/ yet were not so few likely to have made so great an universal grudge, as this pacy●yer speaketh of. For I suppose no man doute●h, but that by one occasion and other, m● men then so many, have miss happened to be in less space miss punished in so much space of the land by temporal men/ and yet hath there not grown any universal grudge or division against any part of the people thereby.  
Let us now then come to those two dyocises of London & Lyncoln/ & of those twain first to speak of Lyncoln, as great a dyocise a● it is▪ and as many shires as he hath with i● it, yet have I not her●e of late many punysh●d for heresy among them all. But about a ten year a go to my remembrance, there we●e in that diocese about. 〈◊〉 or ●ourten abjured in o●● town/ and at that time euer● man that I heard speak th●● of either in the court or else where, appeared very glad that such a bed of snakes was so ●ound ou● and broke●. For than were there at that time no 〈◊〉 to pu●te forth books and lament such divisions, with laying for a cause of the grudge, that many persons were miss handled and punished for only speaking against the miss order and abusions of the clergy. But now every one that is punished any where, is enough for a matter of a lamentable book of division, that may to pacify the grudge●re it bygynne, use a fyguer of some say, & they say, & many say, and much people saith, and many men think, & such other/ & therewith enueygle the reder, & ●ake some good ●olke ween that right were wrong and every one man an hundred.  
But now come I to the diocese of London, in which though there have been somewhat more a do in these matters there is no great marvel, sith unto this diocese there is so great resort & confluence, not only from other parts of this realm, but also from other lands. And yet even here of all that hath been punished in this diocese, either in the county of Essex (for as for in Myddelsex I remember none) or in the city self, ●yther of resyau●tes therein or of resorters thereto, English men or strangers, sith this pacifier affirmeth that many persons be punished by the clergy for the only speaking against their abusions and misorder/ and of those that have been punished either right or wrong, far the most part have been here double and triple I trow to all the remanant of the whole realm/ and this is here next at hand, whereby the proves of all such myssehandeling ma●● here with les●e labour and charge be brought forth, and the truth most easily try●d: ●●tte this pacifier of those many myssehandeled & 〈◊〉 punished persons that he speaketh of, come forth and here prove us some. Let him prove twenty let him prove x●. let him prove ten let him prove sy●, let him prove 〈◊〉/ or for very shame aft●r such a great word of 〈…〉, l●t him prove some one at the l●●●e. But surely I suppose he sh●●l never be able to do that.   

The xxxvi chapter.  
BUt I suppose in good faith that this pacifier ha●h of some facylyte of his own good nature, been easy to believe some such as have told him lies/ and hath been their b● persuaded to think▪ that many other folk said and knew the thing that some few ●old him for very truth. And surely they that are of this new brotherhood be so bold & so shameless in dying, that who so shall hear them speak and knoweth not what sect they be of shall be very sore abused by them.  
Myself have good experience of them. For the lies are neither few nor small, that many of the blessed brethren have made, & daily yet make by me  
divers of them have said that of such as were in my house while I was chancellor, I used to examine them with torments, causing them to be bo●●den to a tree in my garden, & there pituous●y beaten.  
And this tale had some of those good brethren so caused to be blown about, that a right worshipful friend of mine did of late within less than this fourtenyghte, tell unto another near friend of mine that he had of late heard much speaking thereof.  
what can not these brethren say, that can be so shameless to say thus? For of very troth, all be it that for a great robbery, or an heinous murder, or sacrilege in a church, with carrying away the py●e with the blessed sacrament, or 〈◊〉 casting it out, I caused some time such things to be done by some officers of the marshalsy or of some other prisons with which ordering of them by their well deserved pain, & without any great hurt that afterward should stick by them, I found out and repressed many such desperate wretches, as ●llys had not failed to have gone ferther abroad, & to have done to many good folk a great deal much more harm: yet though I so did in thieves, murderers, and robbers of churches/ and notwithstanding also that heretics be yet much worse than all they, yet saving only their sure keeping, I never did else cause any such thing to be done to any of them all in all my life, except only twain/ of which the tone was a child and a serua●nt of mine in mine own house, whom his father had ere ever he came with me, nowseled up in such matters, and had se●te him to attend upon George jaye or Ge● otherwise called Clerk, which is a pressed, and is now for all that wedded in Antwerp/ into whose house there, the two nonnies were brought, which Iohn●●yrt otherwise called A●ryan stolen out of their cloister to make them harlo●tes. This George jay did teach this child his ungracious heresy against the blessed sacrament of the altar/ which heresy this child afterward being in service with me, began to teach another child in my house, which uttered his counsel. And upon the point perceived & known/ I caused a servant of mine to stripe him like a child before mine household, for amendment of himself and ensample of such other.  
Another was one, which after that he had fallen in to the frantic heresies, fell soon after in to plain open fransye bysyde. And all be it that he had therefore been put up in bedelem, and afterward by beating and correction gathered his remembrance to him, and began to come again to himself/ being thereupon set at liberty and walking about abroad, his old fancies began to fall again in his head. And I was fro divers good holy places advertised, that he used in his wandering about, to come into the church, & there make many mad toys & trifles, to the trouble of good people in the divine service/ and specially would he be most busy in the ●yme of most silence, while the pressed was at the secrets of the mass about the le●acyon. And if he spy●d any woman kneeling at a form/ if her h●d hinge any thing low in her meditations, than would he steel behind her, & if he were not le●●ed would labour to lift up all her clothes & cast them quite oue● her head. whereupon I being advertised of these pageauntꝭ, and being sent unto and required by ●ery devout religious folk, to take some other order with him/ caused him as he came wandering by my door, to be taken by the constables and bounden to a tree in the street before the whole town, and there they striped him with roddies therefore till he waxed wer● and somewhat longer. And it appeared well that his remembrance was good enough, save that it went about in grazing till it was beaten home. For he could than very well rehearse his fawtes himself▪ and speak and treat very well, and promise to do afterward as well. And verily god be thanked I here none harm of him now.  
And of all that ever came in my hand for heresy, as help me god, saving as I said the sure keeping of them/ and yet not so sure neither but that George constan●yne could steel away: el●ys had never any of them any stripe or stroke given them, so much as a ●ylyppe on the forehead.  
And some have said that when Constantyne was gotten away, I was fallen for anger in a wonderful rage. But surely though I would not have suffered him go if it would have pleased him to have tarried still in the stocks/ yet when he was neither so feeble for lack of meat but that he was strong enough to break the stocks, nor waxed so lame of his legs with ●yenge but that he was light enough to leap the wallys/ nor by a●y myssehandeling of his h●d so dulled or dazed in his brain, but that he had wit enough when he was once out, wisely to walk his way: neither was I than so heavy for the loss, but that I had youth enough left me ●o were it out/ nor so angry with any man of mine that I spoke them any evil word for the matter, more than to my porter that he should see the stocks mended and locked fast, that the prisoner stolen not in again. And as for Constantyne himself/ I could in good faith good thank. For never will I for my part be so unreasonable, as to be angry with any man that riseth if he can, when he findeth h●m self that he sitteth not at his ease.  
But now tell the brethren many marvelous lies, of much cruel tormenting th●t heretics had in my house so farforth that one Segar a book seller of cambridge which was in mine house about four or five days, and never had either bodily harm done him, or fowl word spoken him while he was in mine house, hath reported sins as I hear say to diverse, that he was ●oūde●●o a tree in my garden, and thereto to pyt●ousely beaten/ and yet beside that bounden about the head with a cord & wrungen, that he fell down deed in a swoon.  
And this tale of his beating, did Tyndale tell to an old acquaytaunce of his own, and to a good lover of mine/ with one piece farther yet, the while the man was in beating, I spied a little purse of his hanging at his doublette, wherein the poor man had (as he said) five mark▪ and that caught I quickly to me and pulled it from his doublette, and put it in my bosom, and that Segar never saw it after/ and therein I trow he said true, for no more did I neither nor before neither, nor I trow no more did Segar himself neither in good faith.  
But now when I can come to goods by such goodly wa●s/ it is no great marvel though I be so suddenly grown to so great substance of richesse, as Tyndale told his acquaintance and my friend/ to ●hom he said that he wist well ●hat I was no less worth in money and plate and other movables, than twenty thousand marks. And as much as that have diverse of the good brethren affirmed here ne●er home.  
And surely this will I confess, that if I have heaped up so much good together/ then have I not gotten the tone half by right. And yet by all the thiefs, murderers, and heretics, that ever came in my hands, am I not I thank god the richer of one groat, & yet have they spent my twain how be it if either any of them, or of any kind of people else, that any cause have had before me, or other wise any meddling with me, find himself so sore grieved with any thing that I have taken of his/ he had some time to speak thereof. And now sith no man cometh forth to ask any restitution yet, but hold their peace and slack their time so long: I give them all plain peremptory warning now, that they dreve y● of no longer. For if they tarry till yesterday, & then come & ask so great sums among them, as shall amount to twenty thousand mark/ I purpose to purchase such a protection for them, that I will leave my sel●e less than the fourth part, even of shrewden●s, rather than ever I will pay them.  
And now dare I say, that if this pacifier had by experience known the truth of the kind of people/ he would not have given so much credence to th●yre lamentable complaynynges, as it seemeth 〈◊〉 by some of his Some says he doth.  
How by it what faith my words will have with him in these mine own causes, I can not very surely say, nor yet very greatly ca●e. And yet stand I not in so much doubt of m● self, but that I trust well that among many good & honest men, among which sort of folk I trust I may ●eken him/ mine own word would alone even in mine own cause be somewhat better believed than would the oaths of some twain of this new brotherhood in a matter of another man.   

The. xxxvii. chapter.  
BUt now to come to some spiritual men's causes, against whom there are laid like lies/ one Symondes a long well known heretic walking about the realm, way taken not long ●go, by the officers o● the right reverend father my lord bishop of winchester/ & being put in a chamber to keep, and breaking out at a window, hath told many of his brethren sins, that he was meruaylousely tormented by the bishops officers in prison, and should have been murdered therein to, and that else he would never have run his way. But he would never sins complain of his harms to the king or his counsel/ but will rather of perfection suffer them all patiently, than 〈◊〉 pursue & prove them with his forth coming again.  
would god this pacifier might have thexamination of that matter. It would peradventure do him great good hereafter, to find out the truth of such a false heretics tale.  
And now not withstanding that the brethren boast much of his happy escape: yet if he happened to die or be hanged somewhere there as no man wist where but they, they would not let for a need to say that he scaped not at all, but was privyly killed in prison, and privily cast away. For so said some of them by George Constantine, not only upon his first flight out of my keeping, but also even now of late, not withstanding that they well know that many merchants of our own had seen him sins laugh & make merry at Intwarpe.  
Such lust have these blessed brethren that ever talk of faith and spirit and troth and verity, continually to devise and imagine lies of malice and hatred, against all those that labour to make them good.  
And such a pleasure hath either Fryth himself or else some other false ●olysshe brethren of his sect. For he told one or twain, and caused the brethren to blow it ferther about, that word was sent him into the tower, that the chancellor of London said it should cost him the best blood in his body.  
Now whither Fryth lied or his fellows, let them draw cut between them. For surely where they tell it under such manner, as though master chancellor shoide reloyce & have a cruel desire of the man's death: I know him so well that I dare well say they falsely by l●e him ther●n.  
How be it some truth they might hap to here whereupon they might build their lie. For so was it that on a time one came & showed me that Fryth laboured so sore that he sweat again, in studying and writing against the blessed sacrament. And I was of troth very heavy to hear that the young foolish fellow should bystowe such labour about such a devilish work/ and wys●●hynge that the man had some good christian friend to whom he would give ear, that might with draw him from giving & inclining all his heart to the following of that frantyke heresy, wherewith he were in peril to perish both body and soul, said in the communycation these words or other of like effect: For if the Fryth quod I sweet in labouring to quench the faith, that all true christian people have in Christ'S blessed body and blood, which all christian folk verily, and all good folk fruitfully receive in the form of breed: he shall labour more t●an in vain. For I am sure that Fryth & all his fellows, with all the friends that are of their affinity, shall neither be able to quench and put out that faith. And over ●hat if Fryth labour about the quenching thereof till he sweet/ I would some good friend of his should show him, that I fear me sore that christ will kindle a fire of faggots for him, & make him therein sweet the blood out of his body here, and straight from thence send his soul for ever into the fire of hell.  
Now in these words I neither meant nor mean/ that I would it were so. For so he●p ●e god and none otherwise but as I would be glad to take more labour loss and bodily pain also, thenne peradventure many a man would ween, to win th●t young man to christ and his true faith again, & thereby to preserve and keep him from the loss and peril of soul & body both.  
Now might it peradventure be, that I told master chancellor this tale, and so I ween I did/ and he might thereupon happen to report it again, or say some such like words of like purpose to some other man/ and that there upon these brethren buyelde up their tower of lies. Or else which were not impossible, Fryth if he heard the tale told by me, might withdrawing the best, and making it seem such as himself list, tell it out by master chancellor, to bring him among the people in opinion of malice and cruelty. But his mild mind and very tender dealing in such matters, is among all the people by good experience so plainly proved and so clearly known, that it will be hard to bring any such sinister opinion of h●m in any good honest mann●shed, for the words of a great me●nye such manner folk as Fryth is/ which not only speaketh lies against honest men, but also writeth false l●es and heresies against the blessed sacrament of the altar.  
Some man will yet peradventure say, that this is a thing far, unlikely, that either Fryth or any man else would wyt●yngly take a burden from one man and lay it in another man's necks/ & namely to lay it to the chancellor for me, sith that all 〈◊〉 folk reckon in themself, that they have more cause of graefe against me then him.  
Surely if they were wise and intended to be good/ they should neither think themselves to have cause of grief or grudge against me nor him neither. For of myself 〈◊〉 wore well, and of him I believe the same, that we no●●ynge intend unto them 〈…〉 own wealth/ which 〈…〉 their amendment of 〈…〉 of their heresies 〈…〉 the ●rewe faith again, is impossible to be gotten.  
But for the point that I spoke of, that it were not so far unlikely as it would happily s●me, that Fryth would turn the tale fro me to master chancellor/ ye shall perceive partly by his own deed, & partly by the dealing of some other such in such like manner of matter. For ye shall understand, t●at after that Fryth had written a false foolish treatise against the blessed sacrament of the altar/ I having a copy thereof ●ent unto me, made shortly and answer thereto.  
●nd for because that his book was not put abroad in print/ I would not therefore let mine run abroad in men's hands. For as I have o●ten said, I would wysshe that the common people should of such heresies never here so much as the name. But for as much as that thing is impossible to provide but that heretics will be doing/ therefore are other folk sometime driven of necessity to speak of those matters also, & to make answer unto them.  
And therefore when heretics abjure and do their penance/ the preacher is fain to rehearse their opinions in the pulpit, and there answer those devilish arguments openly, with which those heretics first deceive men & wom●n in corners secretly, and after spread them abroad in audience by defence of those heresies in their examination openly.  
And also if their books be ●nys put abroad in prente/ it is a thing very hard to get them well in again. But as for me, I used therein this provysyone for the remedy on both parts, that though I would not put mine answer abroad into every man's hands at adventure, because Firths book was not put out abroad in prente: yet I caused mine answer to be prented under mine own name, to th'intent I might as in deed I have, give out some to such as I perceived had seen his book before.  
Now happened it that upon ● time, the right reverend father my lord bishop of wynchester, sent for Fryth unto his own place, of very fatherly favour toward the young man's amendem●●/ which he fore desired, bo●e for other causes, and among other causes partly also for this, because he was not many years ago a young ●oye waiting upon him and ● scholar of his. In that commu●●nicaciō what words were between them were now to long to rehearse. But ●uch they were as I would wish that a●l such as be wise, and ween the Fryth were wise (which be peradventure some that here the brethren speak of him, & way not themself his words) had there standen by and herd. For they should I am sure have taken Fryth ever after, for such as he plainly before good record proved himself than/ which was not an heretic only, but besides that a proud unlearned fool.  
But as I was about to tell you, in that communication my said lord of wynchester among other things communed with Fryth against his afore remembered heresy that he so sweteth in, to impugn the true christian faith concerning the sacrament of the altar. And when Frith there stood in his heresy, as stiffly as he defended it foolishly secretly between them twain/ my lord longing that the fellows folly might appear, called good & worshipful witnesses unto them. And then because his lord ship perceived Fryth, loath to have it known abroad out of the brotherhood, as yet at that ty●e that he went about to poysene the realm with the pestilent heresy against the sacrament: my lord I say said unto him, that it was now to late for him to think that he cou●●e keep close/ revoke it Fryt● (quoth his lordship) ye may and repent it, and so were it well done ye did/ but keep it fro knowledge you can not, ye be gone now so far. For your books of this matter have been seen abroad in many men's hands/ and that so long, that lo here is an answer all ready made unto it, and showed him my book in print/ but of troth he delivered it not unto him. How be it soon after he gate mine answer I can not tell of whom/ and sins have I herd of late, that he sweteth about the matter a fresh, and hath I here say, the devilish books of wyclefe, Swynglius, & frere Huyskyn secretly conveyed unto him into the tour, & hath begun and gone on a great way in a new book against the sacrament.  
But the thing that I tell you this tale for is this. I am well informed that he knoweth very well that I made that answer/ and it is not very likely but that by one or other he hath the book in print/ and of lykelyhed he never had it otherwise. For that was as easy a way ye wot well, as one to write it out that had it in print all ready/ and before it was printed I know very well he could never get it. And at the lest wise I know it well that he knoweth well enough that the answer was made by me/ and yet he dyssymuleth that, and feigning himself not to know who made it, but to think it rather that my said lord of wynchester made it then any man else, maketh his new book as I am very certainly informed, not against me by name, but all against my said lord, of a solemn pride that he would have his book seem a disputation between the boy and the bishop.  
But there shall not greatly need such a bishop so learned as my said lord is, to dispute with any such as Fryth is, for five such books as that is, if it be no wiser than was his other, or than this his new is either, if it be no wiser than one telleth me, that both can good skill and hath herd a great part red/ nor how so ever he have handled it, wise will it never be while the matter thereof is so false And therefore when the book shall hereafter be finished and happeth to come to mine hands, I trust to make almost every boy able to perceive the false folly thereof, though he cover his rotten fruit as close and as comely as ever any costerdmonger covered his basket.  
But this as I said ye may good readers see, that as Fryth taketh mine answer fro me, which himself and every man else knoweth well for mine, and imputeth it to the bishop of wynchester: it were not much unlikely, that he would when he had herd of a thing that I had said, & when himself had made it worse, then change it fro me and impute it unto master chancellor of London.   

The xxxviii chapter.  
Which if he do, he doth it not alone. For this point played also Thomas Philippis of London letherseller now prisoner in the tower▪ whom when I was chancellor, upon certain things that I found out by him, by thexamination of diverse heretics whom I had spoken with, upon the occasion of the heretics forbode books, I sent for/ and when I had spoken with him, and honestly entreated him one day or twain in mine house, and laboured about his amendment in as hearty loving manner as I could: when I perceived finally the person such that I could find no troth, neither in his word nor his oath, and saw the likelihood that he was in the setting forth of such heresies closely, a man meet and likely to do many folk much harm: I by endenture delivered him to his ordinary. And yet for because I perceived in him a great vain glorious liking of himself, and a great spice of the same spirit of pride that I perceived before in richard Hunne when I talked with him/ and feared that if he were in the bishops prison, his ghostly enemy the devil might make him there destroy himself/ and then might such a new business arise against master chancellor that now is, as at that time arose upon the chancellor that was then/ which thing I feared in Thomas Philyppys somewhat also the more, because a cousin of his a ●arbour in Pater noster row called 〈◊〉 Iohn, after that he was ●u●spected of heresy and spoken to thereof, 〈◊〉 the shame of the world drowned himself in a well: ● for these 〈◊〉 advised & by my means holp, that Thomas Philip's (which all be it that he sa●d that the clergy ●oued him not, s●med no● yet very loath 〈…〉 to the bishops pr●●on) was received prisoner into 〈◊〉 tower of London. ●nd yet 〈◊〉 that he 〈…〉 to know how the matter stood. which known and reported to the kings grace/ his highness as a most virtuous catholic prince gave unto Thomas Philippis such answer, as if he had been either half so good as I would he were, or half so wise as himself weeneth he were, he would forth with have followed/ and not stand still in his obstinacy so long, as he hath now put himself thereby in another deeper apparel.  
Other have besides this complained, that they have been untruly and unjustly handled/ and this have they not letted to do after that they have been convicted and abjured, and their just condemnations after their open examinations and plain and clear proves, so well and openly known, that they have by their shameless clamor nothing gotten, but rebuke and shame. And yet were some of them if their ordinaries had been so sore & so cruel as this book of this pacifier maketh them, fallen again in the danger and apparel of relapse.  
And some hath been herd upon importune clamour, and the cause and handling examined by the greatest lords temporal of the kings most honourable counsel, and that sins that I left the office/ and the complaynour founden in his complaining so very shameless false, that he hath been answered that he was to easily dealt with, and had wrong that he was no worse served.  
And such have these folk ever be founden and ever shall. For when they fall to a false faith in heart/ their words can not be true. And therefore if this pacifier well & thoroughly knew them/ I bare say he would less believe their lamentable ●ales, than I fear me that he hath believed some in complaining upon their ordyna●●es, against whom he se●●●th upon such folks false complaining, to have cōcey●●●d this opinion that his 〈◊〉 of division showeth, that is to wit▪ that the clergy think that 〈◊〉 man that speaketh against their misorder and abusions, loveth no priests, and that therefore they have punished many men, which god forbid were true. For if it were/ surely they that so punished any one man for that cause, that is to wit, because themself conceive a false suspicion against him/ it were pity that they lived. But I think in good faith that the prelate's will never desire to live longer, then till this pacifier prove that same false tale true.   

The xxxix chapter.  
I Said before, that I would touch of this book, and so have I touched, his first chapter hole, because it hath for the first setting forth the chief countenance of mildness and charity. And yet what charity there is therein, when it is considered I suppose you se. For no part is there of the clergy that can please him, neither prelate's, nor mean seculare priests, nor religious persons, not so much as any one man/ as you may plainly perceive by other words of his in other places of his loving book. And yet among all these faults, I see him find none with them that run out in apostasy/ but all the faults be assigned in them that abide in their profession still. Nor I 〈◊〉 not in his book any cause of his division, to be founden in the sowing and setting forth of these new sprogen heresies. And yet do they make, and needs must make where so ever they come the greatest division that can be/ first in opinions and contraryouse minds, and afterward in fervour of language and contencyouse words/ and finally if it go forth long, in plain sedytion, manslaughter, and open war.  
And this fault of these heresies he might as well have laid unto the clergy, as some of the t'other that he so sore speaketh of, if he take heresies for any. For like as naughty priests and naughty religious persons, have all way been they that do those other faults, which under the ●ygure of Some say this 〈◊〉 layeth to y●● charge of the spiritualty: so have naughty priests and naughty religious folk (being among the clergy as judas was among Crystes apostles) bytrayed the faith of Cry●te, & begun and set forth these ungracious heresies, as taste & as fervently for their part, as nowghty lay ●olke ●or theirs/ and both twain first corrupt some of their company at home, and after run 〈◊〉 in apostasy, and put abroad their heresies in writing. And some men say 〈◊〉 some prelate's have not done all their parts, in the repressing and dew punishment of them. And yet as great faults as these be, and such as all the tempoa●tye should be most grieved with & grudge at, and therefore should be most cause of this division, if there be such a division/ and that every default that is in any naughty persons of the spiritualty be a cause of all most an universal division and grudge of the whole corpse of the temporalty, against the whole body of the spirituality: yet I say for all this, the book of this pacifier layeth no piece of this fault unto the spirituality/ but rather findeth fault & cause of grudge & division in the spiritualty, for over sore handling of them that are heretics in deed/ and laboureth to abash the ordinaries with obloquy, and put them in dread with fere of infamy, and falsely beareth them in hand that they have punished many people for a wrong suspicion, falsely conceived in their own minds against those whom they punished.  
And thus far hath he gone in his first chapter. In which manner all be it I trust in god the man meant himself but well/ yet I fear me some wily shrew hath somewhat set him a wry in the tempering o● his words.   

The xl chapter.  
ANd verily all be it as I said before, I purpose not to meddle with every part of his book that I think were well done for him to amend: yet in his seventh chapter & his eight, which twain create all of these matters of heresies/ for the great weight of the matter I shall not forbear to show you some difference and diversity between his mind and mine.  
another occasion of the said division hath been/ by ●eason of divers futes, that have been taken in the spiritual courts of office, that is called in latin, ex officio: so that the parties have not known who hath accused them/ and thereupon they have sometime been caused to abjure in causes of beresyes: sometime to do penance, or to pay great sums of money for redeeming thereof/ which vexacy●● & changes the parts have thought have come to them by the ●udges and the officers of the spiritual court: for they have known ●o●e other accusers, and that hath caused much people in 〈◊〉 parties of this realm to think great malice and partiality in the spiritual judges. And if a man be ex officio brought before the ordinary for heresy, if he be notably suspected of heresy: he mu●●e purge himself after the will of the ordinary, or be accursed, and that is by the law extrade hereti●is. cap. & Ad ab●sendam. And that is thought by many to be a very hard law, for a man may be susspected and not gyl●ye, and so be driven to a purgation without proof or without offence in him, ●r be accursed.  
I will in this point of conventing ex officio, no ferther speak at this time than concerning the crime of heresy. For I am in good faith loath to meddle with this book of his at all. For loath am I any thing to meddle against any other man's writing that is a catholic man, saving that it seemeth me verily that be this man never so good, yet if his mind were followed in this matter, it would work this realm great harm and no good.  
For surely if the conventing of heretyques ex officio were left, and changed into an other order, by which no man should be called be he never so sore suspected, nor by never so many men detected, but if some man make himself party against him as his accuser/ the streets were likely to swarm full of heretics before that right few were accused, or peradē●ture any one either.  
For what so ever the cause be/ it is not unknown I am sure that many will give unto a judge secret information of such things, as though they be true, yet gladly he will not or peradventure dare not, be openly a known that the matter came out by him. And yet shall he sometime give the names of diverse other/ which being called by the judge, and examined as witnesses against their wills, both know & will also depose the troth, and he that first gave information also/ and yet will never one of them willingly make himself an open accuser of the party, nor dare peradventure for his ears.  
And this find we not only in heresy, but in many temporal matters among ourself/ whereof I have had experyryence many a time and oft, both in the disclosing of felonies, and sometime of much other oppression used by some one man or twain in a shire, whereby all their neighbours sore smarted/ and yet not one durst openly complain.  
How be it, it cometh in heresies sometime to much worse point. For I have wist where those that have been in the company at the time, being folk of good substance and such as were taken fro worshipful, being called in for witnesses, have first made many delays/ and afterward being examined on their oaths, have sworn that they herd it not, or remembered it not, and took no heed to the matter at the time/ where as it well appeared by the depositions of divers other being with them at the time, ȳ● in every man●●es conscience they lied.  
when would these folk become an hertykes accuser, against whom they would rather be forsworn then of the troth to bear witness.  
And this thing maketh, that it may be sometime (all be it very seld it happeth) that in heresy upon other vehement suspicions without witness, a man may be put to his purgation and to penance also if he fail thereof▪ which thing why so many should now think so hard a law as this pacifier saith they do/ I can not see, nor those wise men neither that made the law. And yet were they many wise men/ and not only as wise, but peradventure many more also in number, than those that this pacifier calleth many now, that as he saith find now the fault. For though it be alleged in the extravagat de hereticis ca Ad abolend●: yet was that law made in a general counsel.  
And verily me thinketh that he which can not be proved guilty in heresy, and yet useth such manner of ways that all his honest neighbours ween he were one, and therefore dare not swear that in their conscience they think him any other/ is well worthy me thinketh to do some penance for that manner of behaviour, whereby he giveth all other folk occasion to take him for so naughty.  
And by the comen law of this realm, many times upon suspicion the judges a ward a writ to inquire of what fame and behaviour the man is in his country/ and himself lieth sometime still in prison till the return/ & if he be returned good, that is to wit if he be in a manner purged, then is he delivered, and yet he payeth his fees ere he go. And if he be returned nought/ them use the judges to bind him for his good abe●ynge, and sometime sureties with him to, such as their discretion will allow. And then to lie still till he find them, is sometime as much penance to the tone, as the spiritual judge enjoineth to the t'other. For the tone cometh to the bar as openly as the t'other to the consystory/ & sometime his feters way a good piece of a faggot, besides that they lie longer on the tone man's legs, than the faggot on the tother shoulder. And yet is there no remedy but both these must be done, both in the tone court and in the t'other/ or else in stead of one harm (which to him that deserveth it not happeth seldom, and as seldom I am sure in heresy as in theft, & much more seldom to) ye shall have ten times more harm happen daily to folk as innocent as they/ and of innocentis many made nocentes, to the destruction of themself and other to, both in goods body and soul.  
And because this pacifier taketh it for so sore a thing in the spiritual law, that a man shall be called ex officio for heresy, where he shall not know his accuser: if we should change the spiritual law for that cause, than had we need to change the temporal to, in some such points as change it when ye will, and ye shall change it in to the worse for aught that I can see, but if it be better to have more thiefs then f●wer.  
For now if a man be endyghted at a sessions, & none evydens' given openly at the bar (as many be, and many may well be. For thenditers may have evidence given them a part, or have herd of the matter ere they came there, & of whom be they not bound to tell, but be rather bounden to keep it close, for they be sworen to keep the kings counsel and their own) shall than the party that is endyghted be put unto no business about his acquytayles? And who shall tell him there the names of his accusers, to entytle him to his writ of conspiracy? This pacifier will peradventure say, that the same twelve men that are his endyghtours are his accusers, and therefore he may know them. ●ut what helpeth that his undeserved vexation if he were faultless? For amends the law giveth him none against any of them, nor it were not well done he should/ but may when he is after by other. x●i. acquit, go get him home and be merry that he hath had so fair a day/ as a man get●eth him to the fire & shaketh his hat after a shower of rain. And now as it often happeth, that a man cometh into a shower by his own oversight, though sometime of chance and of adventure: so surely though sometime it hap that a man he accused or endyghted of malice, or of some likelihood which happened him of chance and not his fault therein/ yet happeth it in comparison very ●elde, but that the party by some demeanour of himself giveth occasion that folk have him so suspected.  
Now if this pacifier say, that yet here is at the lest wise in a temporal judge an open cause appearing, whereupon men may see that the judge calleth him not, but upon a martyr brought unto him/ where as the spiritual judge may call a man upon his own pleasure if he bear the party displeasure: this is very well said as for the temporal judge. But what saith he now for the temporal xii men? For ye wot well they may do the same if they were so disposed/ & then had I as live the judge might do it as they. For in good faith I never saw the day yet, but that I durst as well trust the troth of one judge as of two juries. But the judges be so wise men, that for the avoiding of obloquy, they will not be put in the trust.  
And I dare say the ordinaries be not so foolish neither, but that they world as fain avoid it to if they might/ saving that very necessity lest all should fall to nought, compelleth them to take this way/ which necessity sometime causeth also both the temporal judges & the kings counsel, to put some foke to business or dishonesty sometime, without either jury or bringing of the accuser to the prose of the matter in the parties presence  
For if the judge know by sure information, that some one man is of such evil demeanour among his neighbours, that they may not bear it/ & yet that the man is bysyde so violent and so iubardouse, that none of them dare be a known to speak of it: will there no judges upon many secret complaints made unto them, without making the party privy who told him the tale, bind that busy troubelouse man to good abering? I supposeyes, & have seen it so to/ and wrong would it be sometime with good poor peaceable folk in the country, but if it were so done among. And myself when I was chancellor, upon such secret information have put some out of commission ●nd office of justice of the peace, which else for much money I would not have done and yet if I were in the tone rome still & they in the t'other again, but if they be mended (whereof I neither then saw● nor yet here any likelihood) I would put them out again, and never tell them who told me the tales that made me so to do.  
But yet will peradventure this pacifier say, that some time in some very special case, he could be content that the spiritual judge should upon his discretion call one for suspicion of heresy ex officio/ but he would not have men commonly called, but either by accusation or presentemē● in their senies or endyghte● mentes at the common law. I had as life for any thing that I see, that this pacifier should say thus: By this way that they be called I would not have them called/ but I would have them called after such an order as they might be sure that than should they never be called. For as for accuse folk openly for heresy, every man hath experience enough, that ye shall seldom find any man that will/ but if the judge should set an office of the court thereto without any peril of expenses/ & than were this way and that way all of one effect. And as for presentments and endyghtementes, what effect would come of them concerning heresy, ye see the proof I trow meetly well all ready.  
For this is a thing well known unto every man, that in every seen, every session of peace, every session of jail de●yuery every let through the realm, the first thing that the jury have given them in charge is heresy. And for all this, thorough the whole realm how many presentments be there made in the whole year. I ween in some seven year not one. And I suppose no man doubteth, but that in the mean time some there be. I will not be curious about the searching out of the cause, why it is either never or so very seld presented, not five in fifteen year.  
But this I say, that sith some will not, some can not, and none doth/ if he should put away the process ex officio, the thing should be left undone/ and than should soon after with heretics increased & multiplied, the faith be undone/ & after that through the stroke of god revenging their malice and our negligence, should by sedition, & trouble, and dearth, and death, in this realm many men both good and bad be undone. And therefore for conclusion of this piece, my poor advice and counsel shallbe, that for heresy, and specially now this time/ men shall suffer the processes ex officio stand/ & for as many other sins also as are only reformable by the spiritual law, except there be any such synnies of them as ye think were good to grow.   

The xli chapter.  
ANd it appeareth de heretici● li. vi. in the chapter In fide● favorem▪ that they that be accursed and also parties to the same offence, may ●e witness in heresy: and in the chapite● Accusatus perag. licet/ it appeareth, that if a man be sworn to say the troth concerning heresy, ●s well of himself a●●f other, and he first confesses nothing▪ and after contrary to his fyr●te saying he appealeth both him sel●e and other: if it appear by manifest tokens, that he doth it not of lightness of mind, ne of hatred nor for corruption of money: that then his witness in favour of the faith shall ●●ande/ as well against himself, as against other: and yet it appeareth euy●●●ly in the same court, and in the same matter, that he is a perjured person.  
This is a dangerous law, and more like to cause untrue & unlawful men to condemn innocentes, then to condemn offender's. And it helpe●h little, that if there be token's, that it is not done of hatred, nor for corruption of money: that it should be taken: for sometime a wolf may show himself in the apperell of a lamb. And if the judge be partial, such token's may be sone● accepted then truly showed.  
This piece concerning the testimony of known evil persons to be received and taken in heresy/ I have some what touched in the third chapter of the third book of my dialogue/ where sith they may read it that will, I will make here no long tale again thereof. But well he woteth that heresy, whereby a christian man becometh a false traitor to god, is in all laws spiritual and temporal both, accounted as great a crime as is the treason committed against any worldly man. And than why should we find so great a fault, that such witness should be received in a cause of heresy, as are received not only in a cause of treason, but of murder also, and of other more single felony/ not only in favour of the prince, and detestation of such odious crimes, but also for the necessy●e which the nature of the matter worketh in the proof. For s●th evil folk use not to make good folk of their counsel in doing of their evil deeds/ those that are done, should pass unpunished, and molyke be committed a fresh, but if they were received for records to their condempning, that were of their counsel and pertevers to the doing. which kind of folk will not let to swear twice nay, before they confess once ye/ & yet their one ye more true upon their bare word, than their twice nay upon a solemn o'th'/ and yet confess they not so simply, but that it is commonly helped with some such circumstances as make the matter more clear.  
Now see you well that as himself showeth, the law provideth well against all light receiving of such confession. And yet this pacifier saith that all that helpeth little, because the judge may be partial, and the witness may be a wolf, showing himself appareled in the apparel of a lamb, which appearing in apparel, poor men that can not apparel their speech with apparel of rhetoric, use commonly to call a wolf in a lambs skin.  
But what order may serve against such objections? what place is there in this world spiritual or temporal, of which the judge may not have some say that he is, or at the lest wise (as he saith here) may be partial? And therefore not only such witness should be by this reason of his rejected, in heresy, treason, murder, or felony/ but also by his other reason of a wolf in a lambies skin, all manner of witness in every matter. For in every matter may it happen, that he that seemeth a lamb, may be in deed a wolf/ and be nought where he seemeth good/ and swear false where he seemeth to say true. And therefore this patch of this pacyfy●r concerning witnesses/ every wys● man may bear witness 〈◊〉 there is 〈◊〉 wit therein/ and less good would grow thereof, if folk would follow his ●uencyon, and make of the laws a change.   

The xlii chapter.  
ANd in the chapter there, that beginneth Statuta que●●●, it is decreed/ that if the bishop or oth●● enquere●●s of heresy, see that any great danger might come to the accuso●●s or witness of heresy by the great power of them that be accused: that then they may command, that the names of the accus●urs or witness shall not be shewed but to the bishop or enquero●rs/ or such other learned men as be called to them, and that shall suffice/ though they be not 〈◊〉 to the party. And for the more in●●mpnytye of the said accusers and witness it is there decreed/ that the bishop or enquerours may enjoin such as they have showed the names of such witness unto/ to keep them close upon pain of 〈◊〉, for disclosing that secret without their lycen●. And ●urely 〈…〉/ that a man shall be condemned/ and not know the names of t●●m that be cause●● thereof.  
●nd though the said law seem to be 〈◊〉 upon a good consydera●yon for the 〈◊〉 of the accusers and witness/ 〈…〉, that that cōsyderacy●n can 〈…〉 to prove the law reasonable.  
F●r it seemeth that the accusers & witness might be saved fro danger by a noth●● w●y, and that is by this way. If the 〈◊〉 or enquer●●● dread, that the 〈◊〉 and witness might take hurt/ as is said before: then might they show it 〈◊〉 the king and to his counsel/ bese●●●●g his grace of help in that behalf/ to ●●ue and defend the accusers and wit●es fro the extort power of them that be acc●●●d: And if they would do so: it is not to suppose/ but that the king would sufyciently provide for their safeguard. But for as much as it should seem/ that spiritual men somewhat pretend to punish here●yes only of their own power/ without calling for any assistance of the temporal power/ therefore they make such laws, as may help forth their purpose/ as they think: but surely that is not th● chartable way, to put the knowledge of the names of the accusers and witness fro him that is accused/ for if he knew them/ he might percase allege & prove so great and so vehement cause of racour and malice in them that accuse him/ that their sayings by no law ought not to stand against him. And that spiritual men pretend/ that they only should have the hole inquyry and pynyshement of heresy/ it appeareth extra the heretices li. vi. cap. Vt●inquisitionis, perag. Prohibemus: where all powers, and all lords temporal and rulers be prohibit/ that they shall not in any manner ●●ke knowledge or judge upon heresy/ sith it is mere spiritual/ and he that inquyreth of heresy/ taketh knowledge of heresy. And so the sum called Summa rosella/ taketh it titulo excommunicate. perag. iiij. And if that be ●rew, it seemeth then, that all instyces of peace in this realm be excommunicate: for they by authority of the kings commyssyone and also by statute, inquire of heresies. And I think it is not in the church to prohibit that: for though it were so/ that the temporal men may not judge what is heresy and what not/ yet they may/ as it seemeth, by their own authority inquire of it/ and inform the ordinary what they have found. And also if a metropolytane with all his clergy and people of his diocese fell into heresy: it would be hard to redress it without temporal power. And therefore temporal men be ready and are bound to be ready to oppress heresies, when they rise: as spiritual men be. And therefore spiritual men may not take all the thank to themself/ when heresies be punished/ as though their charity & power only did it, for they have thy favour and help of temporal men to do it/ or else many times it would not be brought about.  
The provision of the law that he speaketh of, was made as appeareth upon a great cause, in the avoiding of the great danger that might in some special case happen to those, by whose means heresies were detected and convicted. But this law this pacifier accounteth sore and uncharitable/ and deviseth as he thinketh a better But his device peradventure though it would serve in some one land, would yet not serve in some other/ & they that made that law, made it as it might serve most generally thorough christendom/ where as this devise though it might serve in England, might not have served well in many places of Almaigne that are perverted synnies, not even while the matter was in a mamering before the change was made.  
But surely that law and other of old made against heresies/ if they had been in Almaigne duly followed in the beginning, the matter had not there gone out at length to such an ungracious ending. And undoubtedly, if the prince, and prelate's, & the noble men of this realm, & the good people of the same, had not been diligent in the time of the prince of famous memory king Henry the four both to have against heresies those laws of the church kept with which this pacy●ier findeth now these faults, and also to make great provisions against it bysyde: it was than very likely and coming to the point, as utterly to have subverted the faith in this realm here, as it hath done sins in any part of Swycherlande or Saxony.  
And also the doubt that this pacifier putteth, in exceptions to be laid by the party against the accu●ours or wy●nesse/ sith the knowledge of the party lacketh must be supplied the more effectually by the judges, to inquire and enserch by their wisdom's, whither any suspicion of ●●●yll will or other corruption, might lead the witness or accusers any thing to depose or do in the matter. wherein if diligence be by the judges used/ it will be very hard that any such thing should be of any weight but they shall here thereof, and may consider the matter according.  
And on the other side, the re●●●dy that he deviseth for the sureiye of the witnesses, should not peradventure make th● men so bold, as in a cause of heresy to meddle in the matter, against some manner of man/ but that they rather would for 〈◊〉 own surety, keep their own tongues still, than with all the surety that could be founden them bysyde, have their parsons disclosed unto the party.  
And as touching the 〈◊〉 of this pacifier, that the sp●rytualty pretend ●o that 〈◊〉 man should have the inquiry and punysshem●nt of heresies: the laws of this realm and the laws of the hole church may w●ll stand together for thirteenth that I see in them both/ and so have they in these matters of heresy god be thanked hitherto full well. And therefore this pacifier seemeth me to br●ing in this matter to no great purpose now, but if it be either to set some division, or else to fill up the leaf. And therefore sith as I said before, I purpose not in any open english book to ransack and rebuke either the tone law or the t'other: I shall let him with that matter alone.   

The xliii chapter.  
Nevertheless mine intent is not to prove the said laws all holly to be cruel and unreasonable/ for I know well/ that it is right expedient, that straight lawe● be made for punishment of heresies, that be heresies in deed/ more rather than any other offence/ and that the discretion of the ●●dges spiritual may right well as wage the rigour of the said laws, and use them more favourably against them that ●e innocentes/ than against them that be wilful offenders/ if they will charitably search for the troth. But surely if the said laws should be put into the handling of cruel judges, it might happen that they should many times punish innocentes, as well as ofendours/ but I trust in god, it is not so. Nevertheless whither it be so or not▪ certain it is/ that there is a great tumour among the people that it is so, and that spiritual men punish not heresy evely for zeal of the saith/ and of a love and a zeal to the people/ with a fatherly pity to them that so offend as they ought to do, how great offenders so ever they be/ but that they do it rather to oppress them that speak any thing against the worldly power or riches of ●pyrytuall men, or against the great confederacy, that (as many men say) is in them to maintain it.  
Now his intent is not he saith, to prove the said laws of the church against heresies, wholly cruel and unreasonable/ but so much of them as it standeth not with his pleasure to approve. And now he is conten● that straight laws ●e made for punishment of heresies, such as be heresies in deed/ wherein 〈◊〉 this book of his meaneth two things. One, that he is content they be sore puny. ●ed if they be condemned. But first he would have them called by such means, as he seeth well they never should be sent for.  
And then he would erclude all such witness as were likely to by wray them. And when that no man shall accuse them, nor no man be received that can prove it against them: then when the judge can lawfully convyete them, he would I trow be content that they were burned twice/ and so would I ween themself be content to/ for they shall be safe I now I warrant you then.  
yet another mystery he m●●neth what so ever it be, in those words, the punishment of 〈◊〉 that be he●e/ yes incede  
Here would he peradventure have every heresy when th●●e new br●therne were taken therein, be brought in question again, and stand in controversy whither it were heresy or not/ and that were another good help for them/ as though the church used to lay to their charges the speaking against some false taith/ or at the least wise would prove them heretics in speaking against some such things as they had never herd of before.  
But now he showeth why he doth not wholly condemn these laws of the church.  
But then the cause he showeth to be such, as he by and by taketh it away. For he layeth the cause to be, for that the judges (if they be good and chartable) may by their wisdom and goodness mother and temper the rigour of the laws/ but on the other side the evil judges may do by those laws he saith much harm. But now what laws are there or may there be, by the abuse of which none evil judge may do harm.  
But then to show that by these laws of the church, much harm and little good or none could come/ he handleth 〈◊〉 so that he would make men ween, there were not a good indifferent judge in all the whole clergy. For when he hath showed what hurt an evil judge and a cruel should do by those laws/ he saith that himself trusteth the spiritual judges be not such.  
How be it lest we should take him at that word and believe him/ he showeth us yet that the comen people with a great rumour say the contrary. And the thing that he saith here under the name of the people and great rumour/ that saith he in his first chapter under the name of many men. And yet immediately before that/ he saith much worse as of himself/ affirming that many persons have been punished by the spiritualty for an evil suspicion and a false of their own imagination, because those many persons so punished had before spoken only against spiritual men's misorder and abusions/ which point, honesty would he should have proved first, and then write it after.  
And now cometh he and covertly goth about to make men ween, that no spiritual judges be indifferent. For thus he saith.  
And though many spiritual men may be found, that have right many great virtues and great gifts of god, as cha●tytie, liberality, patience, soberness, temperance, cunning, and such other/ yet it will be hard to find any one spiritual man/ that is not infect with the said desire & affection to have the worldly honour of prefies exalted & preferred/ and therefore if any lay man report any evil of a priest, though it be openly known that it is as he sayeth/ yet they will be more diligent to cause the lay man to cease of that saying/ then to do that in them is to reform that is a miss in the pressed that is it spoken of, taking as it were an occasion to do the less in such reformations/ because say men speak so much against them: But surely that will be none excuse to spiritual rulers afore god, when he shall ask account of his people, that were committed unto their keeping.  
If the best spiritual men be such as this pacifier here saith they be, than be they a very sherwde sort in deed, if they be all so bad that it be hard to find any one, but that though any pressed be so naughty that his lewdness is openly known, yet if any lay man report it/ the best spiritual men will he saith be more diligent to cause the lay man cease of his saying, than to do their devoir to reform the pressed/ ye and yet more than this, he sayeth they will do the less toward the amendment of the pressed, by cause lay men speak so much of it. And this saith this pacifier himself, showing forth boldly therein his own open face without any viso of some say. And therefore sith he saith this even by the best/ till he prove it somewhat better, this shameful tale is somewhat shameless dare I say/ and somewhat is it foolish to, sith he saith therewith that those which thus will do, have yet among many other great gifts of god, patience, soberness, temperance, and cunning to. For I am sure if they have that condition, that they be so affectionate unto every evil pressed, that they can so evil bear the dispraise of his open known unthriftiness, that they will do the less toward his amendment, because ley men much abhor his lewdness: this pacyfier may be patient I will not say nay, & may peradventure have much cunning to/ but surely either is this pacifier not very sober, or hath his brain otherwise somewhat out of temper, if he take them (as he calleth them) for patient folk or for temperate either.   

The xliiii chapter.  
ANd yet to bring the spiritualty in the more hatred, & to make the name of the spirituality the more odious among the people/ this piteous pacifier in diverse places of his book, to appease this division withal, allegeth against them that they make great confederacies among them, to make & maintain a part against the temporalty/ and by such confederacyes, and worldly policies, and straight corrections, to rule the people and punish them, and keep them under. And this point he bringeth in here and there in diverse places, sometime with a some say, and sometime with a they say, and sometime he sayeth it himself. And I wot not well if he hated the spirituality in deed (as some say he doth, and yet I trust he doth not) what more odious thing he might say.  
what any one kind or sort of people is there in this realm husband men, artificers, merchants, men of law, judges, knights, lords, or other, but that evil disposed people might begin against them a seditious murmur/ casting abroad a suspicyouse babbling, of gathering, and assembling, and rowning, and talking, and finally confedering together? and yet all such suspycyouse babbling not worth a feather all together when it were well considered.  
But in sundry places much he harpeth upon the laws of the church/ as though the spiritual laws which the spiritualty here have made, were a great cause of this division. And than diverse of the laws that he speaketh of, be laws not provincial made by the clergy here, but the laws usual thorough the whole church of christ/ whereof the making may not be ●ayed to them/ nor men are not therefore so unreasonable (though those laws were less good than the great wisdom of this pacifier could devise) as to be angry for them with our clergy that made them not, but have be bound to keep them.  
And as for dyffaming them with the abuse of those laws toward cruelty, as he both in his book/ there is no great cunning in the making of that lie. For every ●ole that list, may devise and lay the like to some other folk when he will.  
Now as for their assembles and coming together to the making of their laws and constytutions provincial/ this pacifier to lay those for any confederaeyes, that should be now a cause of this so sudden a late grudge & division, were a very far fet invention. For setting a side the disputation, whither those constytutions be so unreasonable as this pacifier would have them seme● this thing sufficeth against him, that there is not I think verily any one prouy●cyall constitution that he speaketh of, that was made, or to any man's grief or grudge put in execution, in the time of any of all the prelate's that are now living. And how could then any of them be any such 〈◊〉 or cause of this late spronge● division.  
But I suppose he calleth those assemblynges at their convocations, by the name of confed●racyes. For but if he so do/ I wot near what he means by that word. And on the other side if he so do/ for aught that I see he giveth a good thing and an wholesome, an odious heinous name. For if they did assemble ofter, and there did the things for which such assembles of the clergy in every province thorough all cristendom from the beginning were institute and devised/ much more good might have grown thereof, than the long dysuse can suffer us now to perceive.  
But as for my days as far as I have herd, nor as I suppose a good part of my fathers neither/ they came never together to convocation, but at the request of the king/ and at their such assembles concerning spiritual things have very little done. wherefore that they have been in that great necessary point of their duty so negligent, whither god suffer to grow to a secret unperceived cause of division and grudge against them, god whom their such negligence hath I fear me sore offended, knoweth. But surely this hath in my mind been somewhat a greater fault in the spiritualty, then diverse of those faults which under his figure of some say this pacifier hath made very great in his book.  
But surely if this pacifier 〈◊〉 those assembles confederacies/ I would not greatly wish to be confederate with them, and their associate in any such confederacyes. For I could never wit them yet assemble for any great winning but come up to their travail, labour, cost, & pain, & tarry and talk & cetera & so get them home again. And therefore men need not greatly to grudge or envy them for any such confederacyes.   

The xlv chapter.  
BUt what fautis so ever this pacifier find in the spiritualty/ yet of his tender pity he hath ever a specy all eye to see that they should not rygorousely miss handele such good men as are suspected or dedected of heresy. And therefore where as in other places he hath showed before, that they have punished many men of malice, for only speaking against their misorder and abusions: now he cometh in the. vi●i. chapter/ & lest beside their malice they might happen to punish them also for their own ignorance, therefore he teacheth the spiritual judges one great point concerning heresy and saith:  
It is a com●n opinion among doc●our●/ that none is an heretic for that only that he erveth/ but for that he defendeth opynatynely his error. And therefore he that erreth of symp●ycyte may in no wise be said an heretic. And Summa R●●ella, in the tithe ●ereticus in princip●●, saith/ that a man may err, and merit thereby: and he putteth this example. If a simple unlearned man hear the preaching of his bishop, that preacheth happily against the faith/ and he byleu●th it with a ready mind to obey: this man 〈◊〉/ and yet he erreth: but that is to be understand where ignorance any thing that is heresy/ though 〈◊〉 speak it only of an ignorannce/ or of a pussyon/ or if he can by interrogatorye● 〈◊〉 questyon● be driven to confess any thing/ that is prohibited by the church: anon they will drive him to abjure/ or hold him attainted without examining the intent or cause of his saying/ or whether he had a mind to be reform, or no●● and that is a very ●ore way/ our lord be more merciful to our souls, than so greuo●●ely to punish us for every light de●aute.  
This process were a pretty piece, and somewhat also to the purpose, if this pacyfyers doctoring were a good proof, that the spiritual judges knew not this tale before, nor wist what appertained unto their part in this matter, until this pacifier taught them this great secret 〈…〉 S●mma rosella, so 〈◊〉 a book to find & so hard to understand, that very few men had medeled who it before.  
But the tale is not so much told of any pride to teach them, as of charity to teach us, to take & believe for true, every false feigned tale with which any man list to bylye them. For upon this lesson he bringeth in as you see his cherycable infamation of the clergyes cruelty/ making men ween it were so, under his fair figure of lamentation, & great pity that it were if it should be so/ but yet it is (he saith) reported so, & some say that it is so.  
But surely some say again, that like as there is nothing so evil, but that some may hap to do it/ so is there nothing so false, but some may hap to say it. And some other say also that like as there is nothing so false, but some man may hap to say it/ so can no man say any thing so false, but some man under precexce of pacyfyenge may hap to repeat & report it.  
For as 〈◊〉, all that gay reported tale that some lay men say that some spiritual men have 〈◊〉 great desire to have men abjured, or to h●ue extreme punishment for 〈◊〉, that if any will witness that a man have spoken any thing that is heresy, though he speak it but of ignorance 〈…〉 all this tale though he tell ty but as it were by some spiritual men, yet is it told to make all lay men ween that those some spiritual men were so great a some, that it were some great cause of all this great grudge and division, which he saith that the temporalty now hath in this realm against the spiritualty in manner universally. wherein he maketh yet as I trust in manner an unyver shall lie/ sith I can yet see no such universal cause/ & least cause of all in this point specially, which most specially as the sorest & the most cruel ●eyghnouse point, in sundry places of his book this pacifier preacheth and presseth upon, that is to wit the myshandeling of men in the cause of heresy/ making men ween with his heinous handling, that the spiritual judges in this realm handled that thing so cruelly, that all the world had cause to wonder and grudge thereat.  
But when all his wholesome holy babbling is done/ every man may see these three things true. first that sith in punishing of heresies, there is & a good while hath been, so little business in all the shires of England and wales, both about examination and punition of heretics, except only London and Essex, and those are both in one diocese/ his some spiritual men that he would have seem so great ● some, are yet of truth so few, that he seemeth in manner to point them with his finger, and might as well in manner rehearse them even by name.  
secondly of those same some so few/ yet is there some so learned to whom the matter most specially pertaineth, that if this pacifier keep no more cunning in his breast then he putteth out in his book (as cunning as he weeneth it were) he is no more able to reach some one of those the lessons that long to the matter, than he that learned to spell, is able and meet to teach a good master in grammar to read.  
Chyrdely that all his whole tale of their great desire of men's sha●e or harm, & of their mishandeling of men, and of uncharitable dealing, is a very false feigned ta●e/ and so hath been all ready proved & founden, in those that have had there surmise brought forth unto the trial/ and so shallbe prou●d again I doubt it not, when so ever this pacifier will fall fro the babbling of a generalty (wherein he may poi●t & spice a false tale with suspycyouse words) and come to the naming of any one person special, & before any folk indifferent offer himself to the proof.  
For let him come forth & name any one whom he will/ and I warrant you the deed shall show itself, that the spiritual judges which had the matter in hand, were neither such as needed of this pacifier to be taught what longed unto right/ nor were so malicious and cruel, but that they would be as loath as himself to do them rygoure or wrong.  
And he shall find whom so ever he will name, that hath been either punished or abjured, that the matters which have been laid unto them, they have not been by any subtile questions induced to confess them/ but they have been both well proved against them/ and neither have been sleight, nor light, nor so strange articles and unknown, as they might therein of ignorance or simplicity so sore overshoot themself.  
But where this pacifier speaketh of passions & of willing to be reform: surely if he will so lightly pardon all passions, that he will have no man punished for any thing done or said in a passion, than shall his piteous affection many times do much harm, by the taking away of the punishment whereof the fere is ordained to refrain the passion, and to make other also forbear the like for any such manner passion.  
For well ye wot, men fall in adultery thorough such damnable passions. And by the passion of 〈◊〉 and anger, men fall into manslaughter. And by a passion of pride, many a man falleth to treason. And by the same passion also, men fall into heresy, and sometime ye wot well fall in a plain fransye to. And in their passions of heresy, they speak vngra●yousely, & contend against the sacraments, and blaspheme our blessed lady, and our saviour himself also, & horribly despise the holy housel, and make mocks and mows of the mass, & rail on Crystes own blessed body and blood in the blessed sacrament. will this pacifier that all these blasphemous damnable heretics shallbe spared, for such desperate damnable passions? If that way were allowed/ than were that 〈◊〉 most sure, that against all the faith most could rail and rage. For than might it be said that the man was in a great passion.  
Now as for willing to be reform/ I dare say that the spiritual judges would gladly see every man, and therein would gladly show them all the favour they could, but sometime they can not show all the favour that they feign would. For though they may receive him and save his life at the first time: yet are they streyghted by the plain law that they may not so do at the second, when the man is relapsed.  
And the laws have determined who shall be taken & reputed fo● an heretic, and who not, as well as this pacifier can teach us▪ & a lytell better to. And they have both had a respect and a sure eye to provide, that neither innocentes or plain simple folk should be for any sleight offence sore handled or untruly cyrcumuented and punished/ nor that wily false wretched heretics, should by craft & sophems be suffered to seem wise among unlearned people, and fain simplycyte and say they repent and so be sent away lightly, to go teach their heresies and sow their poison into men's souls again.  
For if that way were t●ken which it seemeth that this pacifier would have, that every man might be hold excused that would say he spoke heresy of ignorance, or of oversight, or of simplicity, or of a passion, or which as often as he would not defend his heresy and stobornly stick thereto, or though he did for the while, would afterward yet offer to be reform, and promise that he would amend: if all these I say should all way pass unpunished, the church of christ at the making of the laws foresaw, and all christendom should shortly find, how little fruit would grow thereof.  
And when this pacifier hath told thus, much miss handling and cruelty of the clergy, wherein if he said true it touched yet very few, and hath proved it by a some say of as few/ and findeth some such things for faults as if they were changed after the fashion of his book, would of heretics in many places for a very few make a very great many/ & the lies that heretics of malice blow about against their judges, laboureth to make men believe them for true, by his repeating and reporting under a pretext of charity: than endeth he that painted process with his devout prayer full holily and saith, This is a very 〈◊〉 way/ our lord be more merciful to 〈◊〉 souls, than so grievously to punish 〈◊〉 for every light default.  
When he hath proved those evil devices good, and those false lies true/ than let this good sir Ioh●̄ Some say take his portuouse and his beds and pray. But in the mean while those good men whom by such fyguries and such holy pretertes, he goeth about ungodly to diffame/ do earnestly pray god for him, to give him the grace to change this evil fashion and this very sore way. And they pray god heartily to be more merciful to this pacyfyers poor soul▪ than this pacifier is to other men's/ whose sou●ys (believe himself never so well, and mean he never so well therewith) ●et his ●ooke go●●● abou●e by sowing of dissension and embolding of heretics, to infect and enuenome with a grudge & hatred against the spiritualty, and with the canker of pestilent poisoned heresies/ & all against their own salvation.   

The xlvi chapter.  
FOr here shall ye see to the ferther encoraging of heretics, what an other goodly Some say this good sir Iohn Some say findeth Lo thus he saith.  
And here some say/ that because there is so great a desire in spiritual men, to have mena●i●●e, and to be noted with heresy/ and that some as it were of a poly●ye d● noise it/ th●t the realm is full of heretics, more than it is in deed: that it i● very peryllon●e/ that spiritual men ●ulde have authority to 〈◊〉 a man for every light suspection, or complaint of heresy/ till that desire of punishment in spiritual men be ceased and gone: but that they should make process against them to bring them in upon pain of cursing: and then, if they tarry forty days/ the kings laws to bring them in by a writ De excommunicato capiendo, and so to be brought forth out of the kings jail to answer. But surely, a● it is somewhat touched before in the vii chapter, it seemeth that the church in time paste hath done what they could to bring about, that they might punish heresy of themself/ without calling for any help therein of the secular power.  
And therefore they have made laws that heretics might be arrested & put in prison, and f●okes if need were/ as appeareth Clementinis de hereticis. Capi. Multor●m querela. And after at the special calling on of the spiritualty/ it was enacted by parliament/ that ordinaries might ares●e men for heresy: for some men think, that the said Clementyne was not of effect in the kings law to are●● any man for heresy: but if a man were 〈◊〉 and notably suspected of heresy, and that there were sufficient record and witness against him/ and there were also a doubt that he weld flee & not appe●●● 〈◊〉 he might infect other: it 〈…〉 that he be 〈◊〉 by the bodye● but not upon every ●yght complaint, that full lygh●ly may 〈◊〉. And it will be right expedient that the kings' highness and his counsel 〈◊〉 specya●ly ●ppon this matter/ and not to cease/ 〈◊〉 it be brought to more quietness than it i● yet, and to see with great diligence, that pride, covetise, nor worldly 〈◊〉 be no 〈◊〉, nor 〈◊〉 be punished, ne yet 〈◊〉 t wilful offender's go not without 〈…〉.  
In this process lo good readers this pacifier declareth, that he would have the kings highness and his counsel so specially look upon this matter, that neither innocentes should be punished, nor yet wilful offenders go without due correction▪ who could end and conclude all his matter more fruitfully?  
But now the special ways whereby he deuy●eth, that the kings highness and his counsel should bring this ching about/ betwayne.  
The tone is, if they provide that neither men that be proud nor covetous, nor have any love to the world, be suffered to be judges in any cause of heresy.  
The t'other is, that the bishops shall arrest no man for heresy, till the desire that spiritual men have to cause men abjure heresies and to punish them for heresies, be ceased and gone.  
And surely I think that his two dyvises will serve sufficiently for the tone part/ that is to wit that none innocentes shallbe punished. But I fear me very sore, that they will not serve half so sufficiently for the t'other part, that is to wit that wilful offenders go not without correction.  
For now to begin with his first dyvyce, that none be susfered to be judges in cause of heresy, that are proud, or covetous, or have love to the world/ if he mean of such as have none of these affections with notable enormity, then till he prove them that are all ready worse than he proveth them yet/ that is to say till he prove it otherwise by some of their outrageous deeds in the dealing and myshandeling of men for heresy, that he here defameth them of, than he hath yet proved, & that he prove their cruel wrongful dealing, otherwise then by some says, or by his own saying: the kings highness and his counsel can see for all his wholesome counsel, no cause to change those judges that are all ready, but to leave them still/ and then serveth that divyce of nought  
And on the other side, if he mean that the kings highness shall suffer none to be judges in cause of heresy, that hath any spice at all, either of pride, or of covercyse, or any love at all unto this world: heretics may sit still and make merry for a little season, while men walk about and seek for such judges. For it will not be less than one whole weeks work I ween, both to find such, and to be sure that they be such.  
And it will be somewhat the more hard, because that where as men would have went soneste to have found them, there this pacifier hath put us out of doubt, that there shall it be merurylous hard to find any one of them/ that is to wit in a●y part of the spiritualty, prelate's, secular presses, or religious persons, any one or other. For he saith plainly that have they never so many virtues bysyde/ yet it will be hard to find any one spiritual man, but that he is so infected with desire and affection to have the worldly honour of priests exalted, that he is thorough such pride far fro such in difference & equity, as aught & must be in those judges tha● this pacifier assigneth, which must have no spice of pride, covetise, nor love toward the world. And then sith in all the spirituality it will be as he saith hard to find any one/ it will be ye wot well twice as hard to ●ynde twain/ and yet be they to few for all the realm though they were made justices of air.  
Now if it will be so hard to find any one such in the spirituality/ I can scant believe but that it would be somewhat a do to find many such in the temporalty either/ & specially not only such but those also that the king might be sure to be such/ bysydes that there must be than many changes and many new devices of laws for the matter, because few temporal men be sufficiently learned in those laws of the church, by which that matter hath been accustomed to be ordered before. And happily if any such men be so sufficiently learned/ yet is it possible that those men which are so learned, are not those that are so pure and clean from every spice of pride, covetise & worldly love. And therefore were the heretics likely thus to make merry a good while, before there should be found'st good judges for them.  
Now as for the ●other point, that bishops should not arrest them/ this would also help to the surety of innocentes, as from any trouble of suit/ & so will it also ferther, if neither bishop nor king arrest them. And in like wise will it save innocentes from the trouble of all false endyghtementes, if no man should be neither for no felony arrested nor endyghted neither.  
But than this way would not well serve for the other side, that wilful offenders should not pass unpunished. And thereby sith it would help wilful offenders to pass without punishment/ it might hap to punish innocentes more sore, than should the trouble of suy● & wrongful arresting do.  
But yet is this pacifier not so favourable toward folk suspected of heresy, as to take away the power of the bishop for ever, of arresting them, and to drive the ordinaries for ever to suscitations against heretics and process of excommunication/ but will have he saith the bishops power of arresting no longer suspended, than as long as spiritual men have that great desire to cause men abjure or to have them punished for heresy/ as though he had well proved that they have so, because he saith that some men say so.  
But now if Some say be no sufficient proof/ than is his tale los●e. For than he showeth no cause why that power of theirs should in any cause be more supended now, than in any time here before. ●nd on the to●her s●de, if some say be a good proof/ than the suspending will be as long as a ●●pryuyng for ever, sith there shall never be any time ●n which there shall lake one or other some say to say more than ●routh.  
yet is he content at the last, lest every man might spy the peril of his device, to tempere his device in such wise, that till the spiritualty ●aue left their cruel desire 〈◊〉 ●●●urynge and punishing folk for heresy, they should not be suffered to arrest folk for every light suspicion, or every complaint of heresy. How be it he granteth that where one is openly and notably suspected of heresy, and sufficient record and witness against him, and besides all that, a doubt that he would i'll whereby he might infect other: than he granteth it convenient that he should be arrested by the body. And therein he bringeth in the Clementine and the statute, by which the ordinaries have power to arrest folk for suspicion of heresy/ and would as far as I perceive, have the king ●eforme them after his device. But yet sith which is a light suspicion, and which is an heavy/ and which is a light complaint and which is an heavy/ and which is an open suspicion, and which but a privy, and which suspicion is notable, and which is not notable, & which witnesses b● sufficient, and which be not sufficient, be things that must be weighed by the spiritual judges/ and upon their wayenge of the matter for light or heavy, must follow the are 〈◊〉 of the party or the leaving of the arrest: we be come again as in a maze to the point where we began, that be the matter g●●ate or small, lest all the while they 〈◊〉 cruel they should judge 〈◊〉 heavy and small great, their arresting of any at all must be suspended fro them, and send them to sue by citation, till men see that same mind of theirs of desiring men's abjuration and punishment utterly changed and cease/ that is to say till there be no man left that will so much as say that some men say that they have not left that mind yet, & make a lie again of them than, as those some have done that have so said all ready to sir Iohn some say now. And long will it be I warrant you ere ever all such folk fail.  
And therefore sith in the mean season by this pacy●yers good devise, heretics may go unarrested/ I can not believe that if his way were followed, it would be any good mean to make that wilful offenders in heresy should not pass unpunished, as fast as both in the end of this chapter and the t'other before also▪ he calleth upon the kings highness and his counsel and his parliament, to look upon this matter after his good advertisement, and never cease till they bring it to effect.  
I little doubt but that if the kings highness do as I doubt not but his highness will do, maintain & assist the spiritualty in executing of the laws, even those that are all ready made against heresies / and command every temporal office undes him to do the same for his part: though there were never more new laws made therefore, yet shall both innocentes be saved harmless well enough, and offenders punished to.   

The xlvii chapter.  
NOw where as this pacifier saith, that some of the spiritualty as of policy do noise it, that the realm is full of heretics more than it is in deed: I think there is no politic man of the spiritualty that will make that noise, whereby the heretics might be the more bold, and the catholics more inclynable to the worse part, and the more faint and feeble in the faith.  
But I know this very well that heretics have made that noise, both for the cause afore said, and also to fere the ordinaries therewith, and to put their officers in dread from doing of their office. And peradventure upon such noise some officers have been afeard. And at the lest wise I wo●e well, some heretics have been so bold, that they have not feared to flock together/ not all are the first for heresy, but some fall in among t●em ●or good company, to 〈◊〉 some shrewd turn they 〈…〉 greatly what/ but 〈◊〉 with a little more acquaintance and communication, have fallen into their heresies also. And such noises be some time for the advantage and fortherans of them that intend unhappiness, to make folk ween they were very many, be they never so few.  
I remember many times that even here in London, after the great business that was there on a May day in the morning, by a rising made against strangers/ for which diverse of the prentyces & journey men suffered execucyo● of treason, by an old statute made long before, against all such as would violate the kings saufconducte: I was appointed among other to search out and inquire by diligent examination, in what wise and by what persons, that privy confederacy began. And in good faith after great time taken, and much diligence used therein/ we perfitly tried out at last, that all that business of any rising to be made for the matter, began only by the conspiracy of two young lads that were prentyces in cheap. which after the thing devised first and compaced between them twain, perused privily the journeymen first, and after the prentyces▪ of many of the mean crafts in the city/ bearing the first that they spoke with in hand, that they had secretly spoken with many other occupations all ready, and that the● were all agreed thereunto▪ and that besides them there were two or three hundred of serving men of divers lords houses, and some of the kings to, which would not be named nor knowe●, that would yet in the night ●e at hand/ and when they were once up, would not fail to f●ll in with them and take their part.  
Now this ungracious invention and these words of those two lewd lads (which yet in the business fled away themself, and never came again after) did put some other by their oversight and lightness in such a courage & boldness, that they wend themself able to avenge their ●yspleasure in the night/ & after either never to be known, or to be strong enough to bear it out and go farther.  
And the like ungracious ●olycy dyvise now these here●yques that call themself evangelical brethren/ some pot-heded postles they have, tha● wander about the realm into sundry shires, of whom every one hath in every shire a diverse name/ and some peradventure in corners here and there they bring into the brether●ed. But whither they get any or none, they let not to lie when they come home, and say that more than half of every shire is of their own sect. And the same boast Bayfelde thapo●●ata which was after burne● in smithfield, made unto mine own self. But blessed be god when he came to the fire, he found none very ready to pull him fro it.  
How be it there was in one place of the diocese of London but la●e, a company that by such means each encoraging other, took such heart and boldness, and openly by day they ensembled themself together to the number of an hundred or above, to rescue a well known open hertyke out of the ordinaries hands. How be it as many as they were they sped not, & som● of them punished after.  
And in the same dyocise also, when there was a pressed taken for heresy, and in the commyssaryes hands/ word was brought him that except he delivered the pressed and let him go, he should within two hours have ii or iii hundred come fet him, that would pluck down his house or burn it over his head. whereupon the commissary were afraid then hurt, delivered out the pressed/ whom if he had kept still, there would peradventure for all the cracks, not one heretic of them all have been so bold to come fet him.  
But yet that could I not well have warranted him.  
And in some place of the same diocese also, they have made a great face, and said that though the king sent his commission under his great seal therefore/ they would not suffer a sore suspected pressed of theirs for heresy to be taken thence. How be 〈◊〉 when that after I s●aled a commission and sent it upon the assay, it made their hearts (god be thanked) fainted and were so well come down, that they laid all the wyghe to a few lewd fellows and women in the town.  
And therefore boast & brag these blessed br●therne never so fast, they feel full well themself, that they be to feeble in what country so ever they be strongest. For if they thought themself able to meet and match the catholics/ they would not I ween lie still i● rest three days.  
For in all places where heresies have sprungen hitherto so hath it ever proved yet.  
And surely so negligently might it be handled, and the matter so long forslowthed, that at length in time so might it hap here to. And verily that they look once therefore (as far as they be yet fro the power) some of them have not let to say, nor some to write it neither. For I red the letter myself which was cast into the palace of the right re●erende father in god Cuth●●rt now bishop of Durhm, and at that ●●me bishop of London/ in which among many other bragging words meet what so ever they were for those heretic brethren that made it, were these words contained.  
There will once come a day.  
And out of question that day they not only long for▪ but also daily look for/ and would if they were not to week not fail to find it/ & in some morning early like good thryving husbands, arise by themself uncalled, as they suddenly did in basil.  
And the greater hope have they, because in places where they fall in company, men use them not now adays as the time was when they did.  
For they se● that it beginneth almost to grow in custom, that among good catholic folk, yet be they suffered boldly to talk unchekked.  
which thing all be it far from commendable, yet with many folk it happeth upon a good surety, that good men in their own mind conceive of the strength and fastness of the catholic faith/ which they verily think so strong, that heretics for all their babbling shall never be able to vaynquyshe. And therein undoubtedly their mind is not only good but also very true. But they think not far enough. For as the se● shall never surunde and over whelm all the land, and yet hath it eaten many places in▪ and swallowed hole countries up, and made many places now see that sometime were well inhabited lands, & hath lost part of his own possession in other parts again: so though the faith of christ shall never be overflown with heresies, nor the gates of hell prevail against Crystes church/ yet as in some places it winneth in new people, so may there in some places by negligence be lost th'old.  
For if that we because we know our cause so good, bear ourself thereupon so bold, that we make light & sleight of our adversaries: it may happen to far between the catholics and heretics at length, as it fareth sometime in a suit at the law by some good man, against whom a su●tle wily shrew beginneth a false action, and asketh from him all the land he hath.  
This good man sometime that knoweth his matter so true, persuadeth to himself that it were not possible for him to lose it by the law. And when his counsel talketh with him, & asketh him how he can prove this point or y●, for himself/ answereth again, fear ye not for that sir, I warrant you/ all the whole country knoweth it/ the matter is so true, and my part so plain, that I care not what judges, what arbytrours, what xii men go thereon. I will challenge no man for any labour that mine adversary can make therein. And with such good hope/ the good man goeth him home, & there sitteth still and putteth no doubt in the matter. But in the mean while his adversary (which for lack of truth of his cause, must needs put all his trust in craft) goeth about his matter busily, and by all the false means he may maketh him friends, some with good fellowship, some with rewards, findeth a fellow to forge him false evidence, maketh means to the sheriff, getteth a partial panel, laboureth the jury/ and when they come to the bar he hath all his trynkettes ready/ where as good Tomme truth cometh forth upon the other side, & because he weeneth all the world knoweth how true his matter is, bringeth never a witness with him, and all his evidence unsorted. And one wist I once, that brought unto the bar when the ●ury was sworn, and openly delivered his counsel his tender box with his flint and his matches, in stead of his bo● of evidence, for that had he left at home/ so negligent are good folk sometime, when the known ●routh of their matter maketh them over bold.  
And surely much what after this fashion in many places play these heretics and we. For like as a few birds always chyrking and fleeing from bush to bush, many times seem a great many: so these heretics be so busily walking, that in every ale house, in every tavern, in eu●ry barge, and almost every boat, as few as they be a man shall alway find some/ and there be they so busy wyt● their talking, and in better places also where they may be herd, so fervent and importune in putting forth of any thing which may serve for the furtherance of their purpose, that between their importune pressing, and the diligence or rather the negligence of good catholic men, appeareth often times as great a difference, as between frost and fire.  
And surely between the tre● catholic folk and the false heretics, it fareth also much like as it fared between false judas and Crystes faithful apostles. For while they for all Crystes calling upon them to wake and pray, fell first in a slumber, and after in a deed sleep: the traitor neither slept nor slumbered/ but went about full busily to betray his master, and bring himself to mischief.  
But yet when he came with his company, they scaped not all scot free/ nor Peter well a waked out of his sleep was not so slothful, but that he could cut of one knaves ea●e/ nor all the wretches of them with all their wepens, able to stand against Crystes bare word, when he said, I am 〈◊〉 whom ye seek/ but to ground they fell forthwith up right upon their backs. whereby we be sure that neither heretics nor devils can any thing do but by gods special sufferance/ & that they shall between them both, never be able to destroy the catholic faith, nor to prevail against the catholic church/ and all the mischief shall be their own at length, though god for our sin suffer them for a scourge to prevail in some places here and there for a while/ whom upon men's amendment he will not fail to serve at the last, as doth the tender mother which when she hath beaten her child for his wantonness, wipeth his ●y●n & kisseth him, & casteth the rod in the fire.  
How be it if ever it should (as god forbid it should, & I trust it never shall) ●y such ●old sloth & negligence on the catholic part, and such hot fervent labour of the heretics, that the heretics part should hap to grow so strong, as they should conspire to give the adventure by feet of hands: I nothing doubt of good men's good hearts, nor of the present aid & help of god, but that the presence of apparel raising men out of this dull sleep, would cause them than so to wax warm & diligent in the matter, that the heretics should have such speed, as they have before this time had in this realm when they have attempted the like.  
But yet though the heretics part should (as I verily trust they should) have ever more the worst/ yet very sure it is, that neither part should have the better/ but that it would then well appear, that it had been much more wisdom for all good catholic men, to have waren warmer afore, & to have repressed those heretics in time, before they grew to so many.  
And this thing was perceived very well both before the making of that statute of king Henry the iiii, which statute this pacifier would have now reform, & also at the time of the making/ & yet much better soon after in the reygn of the prince of famous memory king Henry the .v. For before this statute made/ the parliament in the fifth year of king Richard the▪ two. complained of heretics/ & found great harm grow that they were not arrested, but without arrest in contempt of the censuris of holy church, spread their heresies about fro shire to shire & fro dyocise to dyocise. whereof the realm feared as the statute expresseth, that thereof would at length grow some great commocyon & peril. And therefore it was than provided, that at the request of th'ordinary the chancellor should fro time to time award out commissions, to attach such heretics and keep them in strong prison, till they were justified & ordered according to the laws of the church. And yet was it afterward well perceived, that this provision could not suffice. For the heretics would commonly be gone before the commission could come, and do as much hurt in an other place. And therefore the parliament in the second year of king Henry the iiii, both being informed by the clergy, & also by themself perceiving that those here●●kes increased still, & would at length do some great mischief but y● they were better repressed/ did among other good things provide, that th'ordinary might arrest the heretics, & imprysone them themself. And yet was all that to little to. For in some places the heretics waxed to strong, & would not be arrested for them. And therefore at last it came to that point, that men long had looked for. For those heresies begun by wycleffe in the time of the noble prince king Richard the ii, & being then by some folk maintained, & by many men winked at, and almost by all folk for slouthed/ the apparel was so long neglected, that the heretics were grown unto such number, courage, and boldness, that afterward in the time of the said famous prince king Henry the fifth, they conspired among them, not only the abolition of the faith, & spoiling of the spirituality, but also the destruction of the king & all his nobility, with a plain subversion & overturning of the state of his hole realm. Upon which their false conspiracy disclosed/ when they were by the policy of the noble prince & his counsel dysappoynted, & secretly prevented, & the field taken up before, in which they had intended to gather together by night, & from thence to have made their ●nuasyon: than after due punishment done upon many of them, it was well perceived what great need it was ever after to repress & subdue such seditious heresies forthwith at the first springing. And therefore was there by & by thereupon by the full parliament, not only that law confirmed which law this pacifier here speaketh of in this chapter▪ but also more made thereunto/ as that they that were delivered to the secular hands, should forfeit both goods & lands/ & that the great officers of the realm should be solemnly sworen to repress heretics & assist the ordinaries. And therefore undoubtedly the good christian zeal of the prince, the nobles, & the commons, toward the maintenance of the faith/ & their high wisdom in providing for the conservation of the peace, rest, & surety of the realm, were the authors & very doers, in the making and passing of that very virtuous & very prudent act. which act, that ever this pacifier, or a great many such, shall be able to ●nduce this prudent parliament to change, that will I see ere I believe. which I trust I never shall in this time/ namely in which, though there be not the xu part of so many heretics as these that be would very fain there were, and while there be not, yet would have them seem to be, yet are there of troth many more than there were within these few years past/ & thereby the cause for which the statute was made, not only standeth still, but is over that of late very greatly increased/ & so more need to let those laws stand & make more such to them beside, then by the asswaging & mitigation of any part of them, to bring these heretics into such courage and surety, as the goodly devices of this pacifier could not fail if they were followed to bring them.   

The xlviii chapter.  
WHich, where as he useth to the setting forth of his purpose, a surmised suspicion against the spiritualty, making men believe under his figure of Some say, that the spiritual judges miss handle those matters, & use themself therein cruelly: I dare be bound to warrant, that right good witness & worshipful shall record and testify, that they have been present and seen the judges handle them with very great favour always, and sometime to say the troth to tenderly.  
whereof for the mean while me think I may take to record for all his Some says this pacifier himself and his own words, which in this piteous book of division himself saith. For in his first chapter he saith (as I showed you) that some men to pull richesse from the church, have not only spoken and by plain words affirmed heresy, but have also despised pilgrimages & purgatory, & plain inveighed against them of policy.  
Now seeth every man that any eyes hath, that if the ordinaries and the spiritual judges were so fierce and so cruel as this pacifier speaketh of, than would not those other men think that openly to speak and affirm false heresies, were for any manner purpose any proper policy. And therefore as for such cruelty and miss handling of innocentes/ that this pacyfyers' ●ale is untrue, both other good folk can testify, and his own words also bear witness.  
And therefore need we no such change of the laws for that purpose. But on the other side, what harm would come of his mitigations, & what increase of heretics, the hole sum and sequel of his devices do more than many festely show.  
For suppose me now, that a tinker or a tylar which could (as some there can) read english, and being instructed and taught by some old cunning wevar in wyclyffes wyckette, & Tindals' books, and Firths, & frere Barons were now become himself an usshar, or after his masters deceace a doctor/ & that were such a one as Fryth writeth resorted to him, which though he was but Firths disciple and scolar, was yet (he saith) more meately to be bishop than many that wear the mitre: now if this tinker or tylar lurking about and teaching his gospel in corners, were secretly detected to his ordinary, and thereupon sent for & came/ he should by the devise of this pacyfye● for the first shift say bring me forth mine accuser/ & than sith the calling ex officio were gone, home goeth the tinker again merely for that time, and taketh forth his scolars a new lesson.  
Then if the court will appoint an office of their own for an accuser, as an officer of a temporal court may give information for the king: the tinker yet when he were called again, would cry out upon that. And who so holdeth against the process ex officio, would take the tynkars part therein to, and call those twain but both one/ and so home goth the tinker again.  
Then if some man (which would be long erst I ween) could yet at the last be founden, that would offer himself as an accuser against this tinkar, when he were called agay●●, and his heresies were laid unto his charge: yet if the witnesses were peraduen true some scolars of his own/ and lacking the wily shifts that himself had, first had denied their heresies upon their oaths, and after yet confessed them again both upon themself and their master tinker to, then were there never so many of them, yet by the devise of this pacifier, all their witness were nought worth, because they were naughty men, heretics themself, and first forsworn also/ ●o that yet home goth the tinker again.  
Now if there were after other good honest proves, that would come in and prove plainly the heresies that he held/ when the tinker were thereto called, he would say he 〈◊〉 it all of ignorance.  
Then if the matter were such, as he must needs have herd of and known the true faith before, as pilgrimage, purgatory, or the sacrament of the altar: he will not yet stick much to say, bring in some body here that will swear that ever he did teach it me. And yet when that answer in such an open matter will not serve/ he will say that he said it of simplicity, and that he believeth as the church believeth he. And when he is asked how the church believeth, he will say he woteth near. And if his words be rehearsed unto him clean contrary to the comen known catholic faith of the church/ he will say he was not ware that the church believed so/ & will say that they should not speak of such high matters that serve for doctors, to such a poor tinker that meddleth with brass and not with latin. And there shall he then have some of his other faculty gather & stand about, and say it is pity in deed that such a poor simple soul should have any such questions asked him. But they will put it for no pyty● at all, that such an unlearned fool shall among such other as are less learned than himself, teach boldly the false part, and there brag & boast that he better understandeth the matter, than all the doctors in the town.  
yet if it appear that by sore words he despised & inveighed against pilgrimages & purgatory, & such other things so that he did it not of sym. plycyte when he spoke therein so shrewdly/ then hath this pacifier taught him to say, that he did it of policy to pull away riches from the church / and therefore can that be no heresy.  
Now if the judges be so sore & so cruel, that they will not allow that polyccy/ yet hath this pacifier taught him farther to say, that he did but speak it affirmatively, and will not hold it opinatyucly/ and than ye wot well it is by this pacifier no heresy.  
And therefore must his judges when they have all done, send this tinker yet once home again/ and not keep him to long a way, lest his scolars should play the truants and lack their learning the while.  
And yet if he said as much after again, and thereupon were called again/ he might say agarne that he were ouer●sene in the saying, of a ●yghtne●●e of wit and slyppernes of tongue. But he will not hold it opynatyvely/ & therefore yet again it may be no heresy/ so that home must the tinker again.  
And now y● it should happen him to say and do so far as he were afraid to bide any farther reckoning, namely where spiritual men so fierce and so cruel should be his judges/ the bishop might not arrest him yet, till proves be brought in first, that the spirituality have left their great desire to abjure and punish heretics/ but must all the mean while city him suspend him, & accurse him, and fet him in by the kings wryt when he is run ou●e far of into an other country, and there ha●h changed his name and set up a new school, where as men can neither find him nor yet wot where to seek him.  
when should there by these means wilful offenders be punished? which though this pacifier pretend that he would have done/ yet consider these th●e chapters of his which I have rehearsed you, the first, the seventh, & the eight, and ye shall find his devices come to little better effect, than after this fashion that I have here describe you.  
And than if such good provisions may be made for them, that they may never be brought into answer, and that they may have so many shifts when so ever they come: it will little fere them what pain ye set after con̄uyc●yon/ burn them twice if ye will after judgement, they will with good will agre/ providing first such good acts for them as they shall never come so far.  
And therefore good christen readers, would god the world were such as every man were so good, spiritual, temporal, and all, that neither part could find any fault in other/ and all these heresies so clean gone and forgotten, & all those that are infected were so clean turned and changed, that no man needed either abjuration or punishment.  
But sith that this is more easy to wish, than likely to look for: therefore is it wisdom that spiritual & temporal both, albe it men be not all saints, yet if their conditions be tolerable, either part labour to make himself better, and charitably somewhat either part bear with other. And those extreme vices which neither the tone nor the other aught in any wise to suffer, as theft, adultery, sacrilege, murder, incest, and perjury, sedition, insurrection, treason, & heresy/ both parts in one agreeing, to the honour of god and peace of Christ'S church, with rest, wealth, and surety of the prince and the realm, diligently reform and amend in such as are mendable/ and those whose corrupt canker no cure can heal, cut of in season for corrupting farther.   

The xlix chapter.  
ANd thus good christian readers I make an end of this matter, the book I mean of this division/ wherein I have nothing touched nor intended, but only that I would not the temporalty bore the spiritualty the worse mind or affection, for any such subtle invenced ways that lay the fauces of the bad to the whole body, wherein be many good/ and under a figure of some say, say some things false themself/ nor that men should causeless upon such surmised and unproved cruelty, change the good lawis before made against heretics, whereby to the displeasure of god & provoking of his indignation, we were likely to have the faith decay, & more harm grow thereon then any man yet can tell.  
The whole sum & effect therefore of my mind in this matter is, that as touching the spirituality, I bear a tender mind of troth toward (I say) the body not toward those that are nought therein. And this mind is every man bound to bear/ and I trust so doth this pacifier to, and will of himself I ween do well enough, if he use to the contrary none evil counsel.  
As touching heretics, I hate that vice of theirs & not their persons/ and very fain would I that the tone were destroyed, and the t'other saved. And that I have toward no man any other mind than this, (how loudly so ever these blessed new brethren the professors & preach●rs of verycye bylye me) if all the favour and pity that I have used among them to their amendment were known, y● wo●de I warrant you well and plain appear/ whereof if it were requisite I could bring forth witnesses more than men would ween.  
And sure this one thing will I be bold to say, that I never found any yet, but had he been never so bad, nor done never so much harm before: yet after that I found him once changed and in good mind to mend, I have been so glad thereof, that I have used him fro thence forth not as an evil man or an abject, nor as a stranger neither, but as a good man and my very friend.  
How be it because it were neither right nor honesty, that any man should look for more thank than he deserveth/ I will that all the world wit it on the tothersyde, that who so be so deeply grounded in malice to the harm of his own soul and other men's to, and so set upon the sowing of seditious heresies, that no good means that men may use unto him, can pull that malicious folly out of his poisoned proud ob●tynate heart: I would rather be content that he were gone in time, than over long to tarry to the destruc●yon of other.  
Finally as for the author of the book of division, because he ꝓfesseth these herety●ues opinions for heresies as they be/ I trust in all his other things himself meaneth but well/ but partly may be by some pitiful affection led. And some things he saith but upon report/ and somethynges affirmeth peradventure as of himself, because of the firm credence that he therein hath given to some that were not so credible as he took them fore. But in conclusion what so ever he be, for a●y thing that I perceive in his book, he shall I trust in conclusion be founden no such manner of man, as folk should of reason reckon to bear unto the weal of the prince and the realm, any better mind than I. How be it if his wit and his learning find a better way, than not only I (which am but a plain soul and can invent no neweltyes, but am content to stand to the old order and laws) but also then all they, which for this realm in special, and for the whole church of christ in general, have made those provisions of old: I neither can nor will forbid any man to follow him.  
But this will I be bold to counsel every man, to whose part so ever any such change shall pertain, first that they have as I doubt not but they will, a good christian mind to the maintenance of Crystes catholic faith/ & that they therein stand by the old, without the contrary change of any point of our old belief, for any thing brought up for new, not only by Luther, Tyndale, Fryth, or frere Barons/ but also if there would (as there never will) an angel (as saint Poule saith) come out of henyn & preach a contrary new.  
secondly for as much as these new fathers of these new brethren, like as they make falsed truth & truth falsed, and faith heresies and heresies faith, so do call also the new old and the old new/ not letting to call in their books that faith but new, which themself confess in the same books to be more old than th'age of eight hundred year: I will advise you therefore good readers for the true taking of the old faith, and for the discerning thereof from all new, to stand to the common well known belief of the common known catholic church of all christian people/ such faith as by yourself, and your fathers, and your graundefathers, you have known to be believed/ and have over that herd by them that the contrary was in the times of their fathers & their grandfathers also, taken ever more for heresy. And also ye that read but even in english books, shall in many things perceive the same, by stories five times as far afore that.  
we must also for the perceiving of the old faith from new, stand to the writings of old holy doctors & saints/ by whose expositions we see what points are expressed in the scripture, and what points the catholic church of christ hath bysyde the scripture received & kept by the spirit of god and tradition of his apostles.  
And specially must we also stand in this matter of faith, to the determynations of Crystes catholic church.  
Now if any man will bear other in hand, that this point or that point is not determined, or that the holy doctors of the church write not in such wise but the contrary/ than who so ever is not of such learning, as to perceive by himself whither of those two say true that hold therein contrary parties: than except the article be a plain open known thing of itself, not doubted of before, let him not be light of credence in the believing either the tone dysputer or the t'other, though they would both preach high praises of their own cunning, and say that bysyde all their much worldly business they had spent many years about the study of scripture, and boast that their books of divinity were worth never so much money, or that by the spirit they were inspired and with the celestial dew suddenly sprungen up dyvynies, as lusty fresh and green as after any shower of rain ever sprung any bed of lekes. Let no man I say be light in believing them for all that/ but let him by my poor consayle pray god inspire himself, to believe and follow the thing that ●●aye be his high pleasure/ and let him thereupon appoint with himself to live well/ & forth with to begin well, get himself a good ghostly father, and shrive him of his sins/ & than concerning the question, ask advice and counsel of those whom himself thinketh between god & his new cleansed conscience, for learning and virtue most likely, without any partial leaning, indyfferently to tell him truth.  
And thus far I say for the faith itself, because I here some men much speak & boast that they will labour for declarations of heresy, which as me seemeth is a thing that little needeth. For I never wist any man in my life put in trouble for any point of heresy, but such points as were for heresy well and openly known among the common people. And saint Poule saith y● heresies be manifest and open/ so that he thought as it seemeth, that there needed none other declaration than the common received faith of the christen peple to the contrary.  
But now as touching any new order concerning heresies, with the change of laws before dyvysed for the repressyon of them: I have n● more to say therein, but aduys● every good man endeavours himself to keep well the laws all ready made of old/ except he see the cause of the making changed, or some other great necessity/ and that he see that point by more ordinary means proved, than either by some say, or they say, or many say/ or else that he perceive well at the lest, that those folk which would labour to change them be better & wiser both, than ever were those that made them. And thus fynysshe I this matter concerning heresies/ beseeching our lord and saviour for his bitter passion, that as his holy sacraments thereof took their strength, so by the prayer of all those holy saints that have both by their holy doctrine and ensample of living, some of them planted the faith, and some of them in sundry times well watered the plants, so himself will of his goodness specially now vouchsafe as the warm son (the ●ery eternal only begotten son of his eternal father) to spread his beams upon us, and aspire his breath into us, and in our hearts as saint Poule saith give his faith strength and increase.   

The l chapter.  
NOw come I to the last ●●wt that the brethren find in my books. For as for one more that was showed me within this seven night, I not so much esteem, as to vouchesau●e to answer, that is to wit where they reprove that I bring in among the most earnest matters, fancies and sports, and merry tales. For as Horace sayeth, a man may sometime say full sooth in game. And one that is but a lay man as I am, it may better happily become him merrily to tell his mind, than seriously and solemnly to preach. And over this I can scant believe that the brethren find any mirth in my books. For I have not much herd that they very merely read them.  
But as to the last fault that they find, which I was about now to speak of, where as they say that as concerning the church, I have not fulfilled my promise/ I shall here first put you in remembrance what my promise was.  
In the end of my preface before Tyndals' confutation these are my very words.  
Now shall I (god willing) at my next ●eyso● go farther in his book/ and come to the very breast of all this battle/ that is to wit the question which is the church. For that is the point that all these heretyk● by all the means they may labour to make so dark/ that by their wills no man should wit what they mean●. But I trust to draw the serpent out of his dark d●nne/ and as the poets ●a●n that ●ercules drew up C●●●erus the mastrffe of hell in to the light where his eyen dazed: so shall as I wi●h the grace of that light which illumineth every man that cometh into this world/ make you that ma●er so light some & so clear to every man/ that I shall leave Tyndale never a dark corner to 〈◊〉 into/ able to hide his head.  
Then after that I lave so clearly confu●ed Tynda●e concerning that point/ & shall have plainly proved you the sure and stedfas●e authority of Cristes' catholic known chirche/ against all Tyndales trifling sophistications/ which he would should seem so solemn subtle ins●●ub●es/ which ye shall see prou●d very ●rantyke follies: after this done I say/ before I go farther with Tyndale/ I purpose to answer good yon●e father Fryth.  
Now god readers who so list to say that I have not fulfilled this promise/ if he read not my book, I can not make him see the thing that he list not to look on.  
If he have red it, & think himself not satisfied/ I can not make him perceive more than his wit will serve him.  
If he understand it well, and yet will say my promise is not fulfilled/ I can not let him for his pleasure to lie. But let him what so ever he be put in writing what moveth him so to say, and I shall than I doubt not make other folk perceive, that all my promise in that point I have fully pertormed & more/ that is to wy●● by as much more at the ●este, as all mine eight book amounteth. For like as in the t'other I have fully confuted Tyndals church: so have I in that book confuted as for this world, the church that frere Barns had falsely framed here also/ whereof I promised nothing. So that as touching the certainty of the church, and of the infallible doctryn thereof/ who so read and advise well this work of mine made for the confutation of Tyndale/ and therewith read and consider the vii first chapters and the last of my second book of my dialogue, whereupon Tindale made all his work: I doubt not but he that thus will do, shall find himself fully satisfied.  
And therefore good christian readers, as for such farther things as I have in my said preface promised/ I purpose to pursue at some other farther leisure. But first I think it better to bestow some time upon another thing/ and leaving for a while both defence of mine own faults and finding of other men's in writing, think better to bestow some time about the mending of mine own in living, which is a thing now for many men more necessary than is writing. For of new book makers there are now more then enough.  
wherefore that all such as will write, may have the grace to write well/ or at the lest wise none other purpose then to mean well/ and as well writers as other to amend our own faults & live well: I beseech almighty god to grant us/ and that all folk spiritual and temporal in this world living, & all good christian souls departed hence and yet not out of pain, may for grace every part pray for other/ & all the blessed holy saints in heaven, both here for grace & there for glory, pray to god for us all. Amen.   

¶ printed by w. Rabble in Fleetstreet in saint Brydys' church yard. 153● Cum privilegio.   

The faults escaped in the prenting of this Apology.  
Fo. ●a. ●inea. The faults. The amendments. 23 i xi lives lynies 25 two i worden word 34 two xvii faller fall 35 two xxii , write write, 39 i xiii oher other 40 two viii might see might not see 44 two xvi G●eke Grece 51 two xi con●oded me● confounded me 56 i xx his this 58 i vi. exception beginning. If election, beginning if 66 i xxi untouched untouched 66 two xi the temporalty & the temporalty 75 two i for as as for 76 i seven spiritual man/ but spiritual man to my knowledge/ but 76 i xv thi● of this day of 77 i i there they 93 i xx she he 94 two viii enter entre 95 i xiii after holy after this holy 1●4 i xii & evil an evil 162 i xviii teach do and teach 166 two xiii prowlged promulged 167 i xiiii proplem● problem 171 two iiii is wit, is to wit, 185 two nineteen may man 188 two xiiii Blofelde Blomfelde 219 two iii many will many a man will 220 i nineteen fro for 225 i vi f●ok● folk 246 i i tellty tellyt 267 two ix tender tinder   

The faults escaped in the preting of the second part of the confutation.  
Fol. linea The faults Amendemēte● xiiii L 14 〈◊〉 goodness xvii B 1 life to come, life, to come xiv L 12 ●the o●her xxiii L 5 Now is this teaching 〈◊〉.  
☞ I have considered good readers of late, a place in a book of Tindale, whe●● he somewhat 〈◊〉 and gooth back, & modefyeth part of his old positions against satisfaction. For he agreeth in that p●ace, that because when a man hath sinned, he is as after a sickness the wea●er/ therefore he mus●e tame the body the more, and do the more good to make him again the ●●enger. Which words of Tyndale if I had marked, I would have touched in the said place. And sith I have seen them sins/ I give you knowledge thereof, because I would not willingly in any thing miss rehearse him.  
How be it though he by those words somewhat more mitigate the matter, than he was wont to do before: yet as for any sacramental penance to be taken of the pressed, or any penance to be done, in revenging upon himself the ●yspleasure that he hath done to god, or alms, or other good work for helping to weshe 〈◊〉 any sin passed, or to mynys●e any part● of the pain dew thereunto, or for the aswaging of the wrath of god: all this gear for all hy● moderation is great sin with him still. And therefore as touching the sacrament of penance, his moderation nothing mendeth his heresy.  
xxviii B 1 then that xxxvi L 3 perceive perceived xxxvi C 14 unkindness vnkyndnesse●d dempne him/ yet he xl A 11 fyrsse first xlii C 4 hap to any hap any xlv A 6 hardiness hardness li A 12 the be lix B 2 bloutely blountly lxvi L 2 lake look lxviii A 8 bouden bounden lxx C 11 true trow lxxiiii B 5 furmentye infirmity lxxvii C 11 by be lxxxii● C 3 all in all ciiii B 3 tempeyons' temptacyon● cx A 5 & C 1 small final cxii B 2 towards towardness cxiii A 6 sa as cxvi A 11 do thing do nothing cxvii A 7 whom when cxviii C 10 or a conformable or in working of a conformable cxx A 8 relieved revealed cxxxi  in the margin Apoca. 30. Apoc. 3. cxxxii. C 11 far fat far fet. cxxxix B 3 rymayne remaineth cxxxix B 4 be is cxlv B 13 as for as as far as cxlvi A 10 that he fell that fell cxlix A 10 the soak the yoke cl B 6 world with world without cl C 9 he●esy heresies clvii C 5 though they though he clvii C 6 kylye●e belyef clvii C 11 ipto into clix C 4 raileth railed clix C 6 before it came before they came to it again clxviii C 2 But not But out clxix A 12 that he that that that clxxi A 6 he defamed he defined clxxiiii B 11 fayst first clxxv A 4 chapter of chapter clxxix B 1 revocation renovacyon cxcii C 11 deadell dedely cxcv B 3 Tyndale hoth Tyndale doth cxcv B 7 luskus luskes cc  in the mergent ail upon the prefies goods rail upon the gods cc C 1 authority authorities cciii A 13 point/ the pope, though 〈◊〉 point/ though cciiii A 5 them sometime do them do ccvi C 11 Noth withstanding as because Not withstanding because ccx A 12 by some places, as some lay some places, and some ccxix A 10 variance the variance ccxxvi A 8 rise up rise upon ccxxx A 8 swore swarm ccxxxi B 14, be no more by no more ccxxxv A 4 grouneth groaneth ccxxxviii C 12 good god ccxlix B 13 than would then will ccliii C 9 were and were cclv B 2 lives bake levys back cclvi A 6 to be well saved enough to be saved well enough cclviii C 5 satysfaccy satisfaction cclx B 14 that is say that is to say cclxiiii B 12 for all at his lawful liberty for all that at his liberty cclxviii A 12 god's god cclxix A 1 also the also that the cclxx A 4 downeth down the cclxxi A 5 commauded commended cclxxiiii C 14 & there & their cclxxv A 7 us the us with the cclxxvi A 8 teach him teach them cclxxvii A 10 note of the out of the cclxxxiiii A 5 sith her sith he cclxxxv A 2 have believe have believed cclxxxviii A 13 shypwarke shipwreck ccxcix B 7 two thing two things ccxcix C 1 m, tanhat is say man that is to say ccc C 8 he gue he gave ccc C 12 that wtyhout that without ccci B 11 teached teacheth cccvi B 2 taken take cccxiiii A 12 Now where the wretch Now the wretch cccxvi A 12 tell us tell you cccxvii C 10 in his in this cccxix C 6 this answer & this his answer & his cccxxii A 5 that hath that he hath cccxxiii A 8 my pliable me pliable cccxxvii B 5 him/ this flock he meaneth him this flock, he nameth cccxxviii A 4 Valentinus Valentinus Ibidem A 8 Celestinus Celestius cccxxx B 5 the world the word cccxxxi B 3 virtuous virtues cccxxxii A 6 true the the true cccxxxiiii B 4 holy austin holy saint Austai● cccxlviii A 13 forwardness frowardness Ibidem B 4 worked worketh cccliiii C 9 doctors debtors ccclv B 5 that it is that is ccclviii B 2 fruitfully fruitful ccclxi C 3 prounde proud ccclxii A 5 spyryee spirit ccclxiii A 6 xx. or. xx. xx. or. thirty. ccclxiiii A 11 bad/ of ●o men such bad/ so men of such ccclxvi A 10 confirmable conformable ccclxix A 5 showed showeth ccclxxi A 5 irael are Iraelytes Israel are israelites ccclxxiii B 5 cum patre qui qui cum patre Ibidem C 12 known/ known church/ ccclxxvii C 14 bn by ccclxxviii A 12 died died ccclxxix A 4 that to that is to ccclxxxv A 5 Irael Israel Ibidem A 6 Esau and Esau ccclxxxvii C 13 Esus, Esau's, cccxc C 12 now is now if cccxcv B 9 by be cccxcvi A 7 ready down ready done cccciii B 11 the word the world ccccvii A 6 appeareth approveth Ibidem B 5 he ask we ask ccccx A 6 fogyve forgive ccccxi A 6 her bitter his bitter ccccxii B 14 yet for their yet their ccccxiiii A 4 his him ccccxvii A 11 grate grace ccccxviii C 12 sufficient insufficient ccccxix A 7 habytull habytuall ccccxx B 8 on an ccccxxvi B 13 bulling bussing ccccxxix B 14 that can that he can ccccxlvii C 4 suffered suffereth ccccli A 5 leave her live here Ibidem B 9 mysiery masiery ccccliii B 2 he hath hath he Ibidem C 7 with wit cccc●ix C 15 word words cccclxi A 12 handleth matter that would handleth the matter that he would cccclxvii B 11 & 12 an answer an unsure cccclxxv A 3 jovy joy cccclxxvi C 3. 6. 7. Ennuchus Eunuchu● Ibidem C 11 to him to answer him cccclxxvii B 10 not that nor that Ibidem C 7 do so to do so cccclxxxvi A 1 ye wot ye wot ye wot ccccxci B 7 dela●e declare ccccxcii A 2 churches church ccccxciii B 13 a● 〈◊〉 of all ccccxciiii B 4 holiness, but because of that holiness that is in it beside/ of their profession, nor is holiness of their profession, but be cause of that holiness that is in it beside/ nor is ccccxcix A 14 & were that were ccccciii C 10 our own your own cccccviii B 7 never full never so full cccccix B 5 in spyryt the spyryt cccccxii A 9 mate make cccccxvi B 10 oyse oil Ibidem C 2 could not have could have cccccxxvi A 6 bne bene cccccxxviii B 13 our own your own Ibidem C 4 holy father holy fathers cccccxxxi B 11 when when he Ibidem C 5 of thyrche of the church cccccxxxix A 12 fally fully ccccclviiis C 8 he calleth the creed calleth ccccclxv C 8 blolking bolking ccccclxvi B 7 and unknown an unknown ccccclxix B 10 a sagitte volantis in die, a negocio perambulantis a sagitta volante in die, a negocio perambulante  ☞ ☞ ☜