¶ An answer to a letter. ❧  
♣ Cum privilegio.   

¶ Here beginneth the answer.  
I Have received your letter whereby I perceive that sith your returning in to your country: Ye have herd that there is yet here in London moche communication & great diversity of opinions upon such articles as were spoken of when ye were here. And ye have also written to me at a good length all the articles that be noised there in your country to go yet abroad here in the city. And thereupon ye desire me to write unto you my conceit/ what I think is to be held in those articles: & surely that is a right great request for me to accomplish. For though I intend to speak the truth therein/ & do so in deed: yet peradventure some men will be offended with it/ & not take it plainly after my meaning: but nevertheless/ trusting that the most part of the people be now in these days inclined to take all things to the best. I will not for the opinion of a few/ fully deny your request therein/ but shall show you with good will my conceit to all your articles/ for I trust charity hath moved you to that desire. And I will not recite here your articles particularly together/ but will answer to them after the same order as they stand in your letter. And so/ every man that shall happen to read this answer shall know the order of the articles in your letter.  
And first ye say/ that many in your country report that there should be a saying here about London/ that the king hath many new authorities given him/ by that he is recognized to be the supreme head upon earth under god of the church of England/ & ye desire me to show you my conceit what I think therein/ & I will first with good will say some what to it to satisfy your desire.   

¶ Whether the king by that he is recognized to be supreme heed under god upon earth of the church of England/ have thereby any new power given him over his subjects that he had not before. The first cha.  
THe king/ by that he is recognized by the parliament to be the supreme heed under god upon earth/ of the church of England/ hath as I take it no new power given him in any thing but that like as before that recognisyon made/ he had all such power over his subjects spiritual and temporal/ as to a king belongeth by the law of god: so after the saide recognisyon/ he had the same power without alteration/ & none other but that. And therefore he may not as I suppose by reason of that recognisyon/ take upon him any authority that our lord gave only to his apostles or disciples/ in spiritual ministration to the people. And though he may not/ yet the recognisyon was not to all intents void/ for by reason thereof the power of the king is more evidently known than it was before that recognisyon made: for before that recognisyon/ the clergy had greatly defaced the power of kings in this realm. And for a more plain declaration of this matter/ it is to be considered/ that there are some things that are called mere spiritual/ and that be so in deed. And there be some that have been called mere spiritual/ which nevertheless perteygne to the power of kings and princes. The things mere spiritual be these: The consecration of the sacrament of the altar/ the making of absolutions/ the giving of orders/ & the ministration that saint Paul speak of. ad Corin. iiii. When he said of himself & of other apostles & disciples of Christ thus/ Let every man esteem us as ministers of Christ/ & as dispensators of the mysteries of god/ whereby he understood principally the ministration of the sacraments. And such ministration the king may not take upon him/ ne he intendeth it not. I know well that a king may be a priest: yea/ & a bishop also/ & than might he lawfully minister all such spiritual things if he list: but I would not think that it were an incresing of his honour to do so: for the honour of a king standeth specially in doing justice unto his people/ as it appeareth. Ps. xcviii. where it is said: The honour of a king loveth justice. And one point of, justice is/ to see the ministers under him do their duty. And therefore if bishops were negligent in doing their ministration to the people/ the king might command them to do it: & that were more honour to him than do it him self. And though as it appeareth, two. Par. nineteen. King josaphat ordained judges in all the cities of juda: and that in jerusalem he ordained levities & priests/ & princes of famelyes that they should judge the judgement and cause of our lord. etc. Yet it appeareth not that he made them priests no more than he made Amaryas a priest: for though he appointed Amaryas to be chief priest/ yet it appeareth that he was a priest before And also though king David appointed the priests and levities to their offices/ as appeareth i Par. xxiii. & xxiiii. Yet it appeareth not that he made any of them priests. Also troth it is/ that every king is bounden to minister justice unto his people/ according to the laws of his realm. And may therefore to that intent be called a minister: but yet that ministration is all in another manner/ than is the ministration of the successors of the apostles: for the ministration of a king/ is the ministration of power/ justice & sovereignty: and to it are necessary great possessions/ honour and riches/ to maintain his estate. And the ministration of the other standeth in spiritual service to the people/ in meekness/ ghostly counsel/ preaching and teaching in all charity: in so much that none should be merry in god/ but they should be merry with him: none should be in heaviness/ but they should sorrow with him: and to these ministers is necessary suffisance without abundance: and honest poverty is not directly against that ministration: & they ought always to have a continual desire that the people should live in such brotherly love & quietness that there should need no ministration of justice by the high powers to be used amongst them. And if any such happened to come/ they should fear greatly that it might happen to come through some default in them. And surely when any great variance & trouble rise among the people/ it is not unlike but that some part of the occasion thereof rose first through the defaults & negligence of some of the clergy. Than sith it is right highly expedient for the ministration of a price to have abundance of possessions as is said before/ how may he take any other ministration upon him that agreeth not with that abundance. I know no man that will persuade the king to take those powers upon him: but I have written to you my conceit/ that in case that any man would persuade him to it hereafter/ that ye shall know before how as me seemeth his persuasion ought to be allowed. The other that have been called in time passed things mere spiritual/ & be not so in deed/ be very many whereof I shall recite part: but to recite all/ it would be very tedious both to you & to me: but if ye/ & other that be learned in the kings laws would diligently inquire for them/ ye should find many more than I will rehearse here  
first it hath been taken in time passed as a thing mere spiritual/ that the bishop of Rome ought as the vycare general of christ/ to give all spiritual promotions and benefices through cristendom. Also that he & other bishops under him/ aught even by the law of god to visit all priests/ curates and houses of religion through christendom. Also that no prince/ might task his clergy for any cause without licence fro Rome: that the division & distinction of parish fro parish/ is a thing so mere spiritual/ that no man may do it but the clergy. That sentuary in churchyards/ is likewise so spiritual/ that the clergy must needly order it: and that therefore they be all accursed that watch any man in the churchyard. That no bishop ought to be made without the pope's bulls: and that he ought to have Annates for them. That the clergy ought to have correction as of things mere spiritual/ of adultery/ fornication/ simony & usury: and to order matrimony/ tithes/ oblations/ and perjury in some case. & of diverse other things whereof it is no doubt but they have holden plea in time past/ rather by a custone & by a sufferance of princes/ than for that they be mere spiritual/ or that they had authority so to do by any immediate power of the law of god. They have claimed also as things mere spiritual/ the proving of testaments/ making of letters of administrations/ sequestrations/ pluralytes/ unions/ & dispensations/ & divers other/ which be nothing mere spiritual at all.  
And such powers kings & prices might take into their hands lawfully if they would/ without offending the law of god. Nevertheless I speak not this/ to the intent that ye should take my meaning to be/ that I would have it so done in deed: but that I would have it known under what manner they have their power in such things to the intent they might the more meekly/ & the more charitably exercise their power hereafter among the people/ than they have done in time pass. And it is no doubt but that many of the clergy have set so great diligence to maintain their power & iurysdiction in such mixed things/ that they have the less regarded the ministration in preaching & teaching/ & in the things before rehearsed that be mere spiritual in deed. And that were much more profitable to the people to be maintained/ & continually put in execution than the other be.   

¶ Of diverse things concerning the power of the bishop of Rome and of the statutes made in the xxv year & xxvi. year of king Henry the eight/ which treat of the said power. The ii chapter.  
first such power as the apostles and disciples had of Christ/ they used/ & might lawfully use in the beginning of the church universally in all places where they came/ & none had any more power in one place than in another.  
Also after the passion of Christ the successors of the apostles and disciples were appointed to use their power within a certain circuit/ but that appointment was only by the power & law of man/ & not by the immediate power of god.  
Also at the counsel of Nycene/ Rome was not taken for the heed of the church: ne the bishops there had not than any other authority/ but as every other bishop had. And that appeareth thus: The bishop of Alexandre is there in the saide counsel of Nycene first spoken of before the bishop of Rome: & if the bishop of Rome had been there heed of the church/ it should not have been so. And the bishop of Alexandre was by the said counsel appointed for his diocese to Egypte or Lybia/ & Pentapolim. And the bishop of Rome was appointed to that he was accustomed to have before: & it was farther decreed/ that at antioch and other provinces the honour should be kept to every church.  
Also after the saide counsel of Nycene/ there was great variance betwixt diverse bishops/ who should be the highest bishop. and the bishop of Constantinople sometime took himself for highest/ and called himself prince of bishops And after as Platyne/ De vitis summorum pontificum/ writeth it was ordained in the time of Focas the emperor/ that Rome where Bonyface the third was than bishop should be the heed of all churches/ whereupon it followed that the said Bonyface should be taken as heed of all bishops and priests. And great variance was after who should be next seat to Rome/ & who the third/ the fourth/ & the fifth/ whereof is mention made Distin● xxii. cap. Sacro sctae/ & cap. Constantinopolitane/ & ca Renovantes: by all which laws it appeareth evidently that there was none of the saide bishops that pretended to be the heed of the universal church of Christ/ that is to say/ of the whole congregation of all christian people: but only to be head of all other bishops & priests: for if any would have pretended to have been heed over all christian people he should have pretended to have been heed over the saide emperor Focas/ & over all other kings & princes also: and it is not to think that the saide Focas would have assented thereto. And nevertheless by occasion thereof/ many of the successors of the said bonyface/ have taken upon them to be the head of the hole universal church of Christ whereby they have pretended to be heed over emperors & kings: & that emperors & kings ought to be obedient unto them: & with help of bishops in countries & realms and of other that have been highly advanced in the clergy/ & that more favoured the bishops of Rome than their own natural prince's/ they have put emperors & kings that would any thing resist that pretence many times in great danger & sometime utterly destroyed them. And yet the very truth was/ that they had no power given them but only that they should be the heed over other bishops which they had as Platyn saith & ought thereby to have only at meetings and congregations some pre-eminence of place and power of preaching/ if they list before any there bishops: & yet nevertheless they made emperors & kings & their people believe that they had such power/ and brought them in belief also/ that they were bounden to give credence to the clergy in all spiritual matters/ and that to doubt at the pope's power was heresy: & so through pusyllanimitie and wilful ignorance of princes and their people/ and through a confederacy of bishops/ they were therein right greatly deceived but when the parliament in the said xxvi. year etc. recognized the king to be the supreme heed in earth under god of the church of England they understood by the term: church/ the hold congregation of all the people within this realm/ aswell of the clergy as of the lay people: & that the king is the heed of them all/ as he is in deed: for it had been a recognisyon of small effect/ to have recognized him head of the clergy only/ that was before heed over his subjects spiritual & temporal. And so by that recognisyon the king hath none other authority over his subjects but as he had before: so that he may not use any power mere spiritual/ that our lord gave only to his apostles & disciples: as to consecrate or make absolutions/ ne any other like/ as is said before. And if percase the parliament & convocation also had expressly granted to the king with the said name of the supreme heed: such spiritual authority/ it is no doubt/ but that the grant had been void: for they have no authority to change the law of god. And if this be true/ it will be very hard to tell what authority or power is taken by the saide recognisyon fro the bishop of Rome that he had before the said recognision made: for the extort powers that he took upon him by occasion of that name in this realmeꝭ were taken fro him before by the statutes made in the sessone holden in the said xxv year. etc. But that name of heed of all bishops remaineth yet unto him not taken away by any statute/ & that may appear in this manner. The said statute of xxvi is only that the king shall be supreme head under god upon earth/ of the church of England/ whereby is understand that he ought to have such power in this realm over his subjects spiritual & temporal/ as to a king belongeth by the law of god/ as is said before: & with that it may well stand/ that one may be head bishop & minister in things mere spiritual over the same people: but than admit that he be so/ yet what power he ought to have therbi over other bishops is to be seen/ and to give other occasion to treat more thoroughly of that matter. I shall somewhat show my conceit therein: And that is/ that it should seem that he should thereby have this pre-eminence/ to have the highest seat above all other bishops. And if he would preach/ that he ought to have the place before all other/ as is said before/ & these preemynences & other like remaineth yet unto him/ if he came into this realm for aught that the parliament hath done: & if any man will say that he ought thereby to have & use also the power of a bishop in mere spiritual things as in giving ordres/ making of priests/ making of excoincations & absolutions/ & such other in all places where he should come/ aswell without his own diocese as within: to that it may be answered/ that if the general counsel whereby Rome was made head of all other churches/ had intended that the bishop of rome should have had the power of a bishop universally in all other bishops diocyses through Christendom/ that than the said general counsel would have expressed openly that power/ and would also have revoked the counsel on Nycene/ which appointed the bishop of Rome to his diocise and that in all other provinces/ the honour should be kept to every church. But forasmuch as the said general counsel did not so/ it seemeth that it intended that the counsel of Nycene should stand in effect: & that the bishop of Rome should still keep him to his diocise as he did before/ having only by that name such pre-eminence at the general meeting of bishops/ as before appeareth in whose diocese soever they met: never the less I will nothing speak determynatly in this matter: but remit it to them that have authority. And than if it be thought by the king and his parliament that no hurt can come hereafter to the comenwelth / though the bishop of Rome be suffered to keep still his name of the heed bishop of christendom/ because the king notwithstanding that name may enjoy the name of supreme heed under god upon earth of the church of England: they may suffer it continue: but if they see lykelyhodꝭ/ that if the name be suffered to continue/ that than by colour of that name/ he will pretend hereafter to have power above kings & princes/ as his predecessors have done in time past: than may the parliament repel that name as to this realm for ever: & it will be a very good deed to do it for the maintenance of the whole comen wealth. But as yet it is not avoided/ because both names may stand together to several intentes as before appeareth. How may any man than resist the said statutes but he resist god: or how may any man say that if he agreed to the statute/ that he should fall thereby fro the unity of Christ's church/ sith the unity thereof standeth not in that point/ whether Rome be heed church of all other churches or not: But than some men say in this matter/ that the parliament did not well to recognize the king to be supreme heed in earth under god of the church of England: where saint Paul saith ad Ephe. v. Man is the head of the woman/ as Christ of the church: & also he saith ad Colos. i. He is the heed of the body of the church: that is to say Christ. and than it is said i Corin. xi. The heed of Christ is god: & so say they/ the parliament should have holden like order/ as s. Paul did & have recognized that the king was supreme heed upon earth under Christ/ to whom god was heed/ & that the parliament erred in that they kept not the order that. s. Paul. did. And truly this is a dangerous saying: for if the parliament erred therein/ than were no man bounden to obey the parliament in that behalf: for the parliament may nothing do against the law of god: nevertheless it is apparent that the ꝑlemnt did well & varied no thing fro s. Paul: for it saith that the king is the supreme heed upon earth under god/ and that is true that he is under god. And yet in that it saith/ that the king is supreme heedde under god/ is not Christ excluded: for god is Christ and Christ is god/ and the whole Trinity is in Christ: And so he that is under god/ is under christ so Christ is God/ and so God and Christ is all one.  
But if the parliament had recognized the king to be supreme heed upon earth under god/ of the churchc of England/ but not under Christ than had they erred in deed/ & no man had been bounden to have taken the king under that manner as supreme heed. etc. But here it is nothing so. And I dare well affirm that it was never the intent of the parliament/ to make any distinction or diversity betwixt god & christ ne to exclude Christ fro the heedshyp of the church: & if the parliament had said expressly that the king was supreme heed. etc. under god and Christ/ than noman would have taken any exception to it. And statute is now of the same effect: and sith it is now a law of the realm/ it must be judged according to the grounds and rules of the law of the realm/ and undoubtedly they will judge the statute to be of such effect as I have said before: & that that was the very meaning of the makers thereof/ for the words thereof prove sufficiently that it was so: & though they do so/ yet is that judgement no thing against saint Paul: for with that it standeth very well/ that Christ is the heed of the church/ & that god is also the heed of Christ/ as saint Paul saith.  
¶ Also when Rome was made heed of all other churches/ as Platyne saith it was: yet it is uncertain what princes were warned to be at that counsel/ & what not. And if any Prince or Country were not warned to be there/ than that counsel bound not that prince/ and no man can judge for certain that the king of this realm that time being had such warning for it was in the time when there were many kings in this realm and which of them were warned and which not/ no man can tell. And if this realm were not bound by the saide general counsel to accept Rhome as head of all churches because it had no warning: but hath by custom assented to it/ than is that custom the thing that should bind this realm to it/ and not the general counsel/ and than it is no doubt if the parliament see a hurt follow to the comen wealth/ by that custom but that they may: yea/ and are bound of justice to redress it.  
Also/ though it were admitted that this realm had warning and were therefore bound by the said general counsel as other realms were: yet for as much as a general council should be holden at certain times appointed by the law to redress wrongs done to the people. And it is well known through christendom: that pope's in time paste have delayed such general counseyls/ further than the law would this many years. Therefore if the wrongs done by pope's/ should not be reform before a general counsel/ the people might be long grieved/ and have no help of long time: and there is no reason why they should sustain wrong any one day specially by him that differeth the means whereby they might have remedy. And therefore the parliament hath good authority to remove such wrongs in this realm: and so have all other Realms that be in like manner grieved as this realm was.  
¶ Also though it were not the intent of the said Phocas to take any power fro princes/ but only to make Rome the head of other churches: yet nevertheless the pope's have by occasion thereof taken great power fro princes/ as when they pretended to give all spiritual promotions thorough all christendom/ and to do divers other things under the pretence that they were things mere spiritual as in the first chapter of this answer appeareth: And when they pretended to make personal cytations to whom they would & cause them upon pain of cursing/ to appear at Rome aswell bishops as other/ that all appelles should be made to Rome/ fro all bishops of christendom/ & that all bishops should be sworn to them: And that they might prohibit what books: & preachers they would by their own authority. And certain it is that they obtained all these powers more through the sufferance of princes/ rather than by the law of god.  
Also many of the said pretences made by the bishops of Rome/ & divers other not here remembered were directly against the power of other bishops/ that they had received of the immediate gift of god. And bishops could not have been compelled to have suffered such violence if they would have resisted it: And therefore great default & offence of conscience was in them/ that they would wilfully suffer such wrongs not only to their own hurt: but also in manner to a whole confounding of all truth/ and of all good comen wealth in many countries.  
¶ Also/ for as much as the bishop of Rome/ notwithstanding the saide statutes. And also notwithstanding any other statute made in this present parliament shall have as much authority in this realm as his predecessors had at the said counsel of Nycene: no man may say that they that observe those statutes decline fro the unity of Christ's church or fro the gospel: but he say also that the said counsel of Nycene did so like wise: and that no man will say as I suppose.   

¶ Of praying to saints and worshipping of them. The third cha.  
THis is a good prayer: lord I beseech the in the honour of our blessed lady & of all the graces & virtues that thou gavest unto her: for the which gracious gifts I & all other are specially bound to honour & love both the and her/ that thou to thy honour & to hers grant me that I ask if thou know it expedient for me & if not thy will by done & not mine: And I suppose verily that they that made the Letani intended none other wise but that all the prayers that be made therein to our lady & to other saints should be taken as prayers unto our lord: that he for all the graces that he gave to them: give us his grace & help us in all our necessities: But no man ought to ask any petition of our lady as thought she of herself hath power to grant it & there be many also that will say ferther that our lady of her own power did never yet any miracle but that our lord only of his power to show that he had accepted & approved her virtue/ whereby other might be encouraged to labour to have like virtues as she had: did it. And they say also that we may not commit our soul's holly to her ne pray her to put away our sins: for none may put away sin but only god. And furthermore I can right well agree/ that saints of themself/ ne by their own power can not here our complaints/ ne know the honour that we do to them: but sith they be alway in the sight & fruition of the godhead/ I suppose that they by the power of god/ se them and know them/ as in most clearest glass. And that for this cause the devotion that the people have to saints/ if it be well ordered/ soundeth to the honour of god: for that such devotion riseth to them for the graces & virtues that our lord of his mere goodness gave to them here in this world: & therefore it is very like that the saints know that devotion so done to them to his honour. Also it is written i Corin. xiii. Charitas nunquam excidit. charity never falleth: that is to say/ such charity as a man hath in this world at his death shall not decay: but shallbe moche more in heaven than it was here: & thereupon it seemeth to follow/ that sith they here in this world of their charity had compassion of all the people: but more specially of them that showed them their griefs/ & prayed them of their comfort/ that they do likewise now: for else it should seem that their charity were not so great now as it was than: for no man can have compassion of any person in especial/ but he know the thing that grieveth him and wherefore he doth specially complain/ wherefore as it seemeth/ it must needs follow/ that the saints in heaven/ through the goodness & power of god/ here & know such complaints as been made to them: for else their charity in particular necessities of men should not be so great as it was when they were here/ and that should be against the words of saint Paul/ before rehearsed. And than whether saints in heaven thereupon pray for us or not: Verily I think there is no vocal prayer in heaven for if saints by a vocal prayer should show all our partyculer petitions & complaints to our lord/ & pray him to help us with kneelings and besechinges/ as is used here in earth/ when we would have our petitions granted in this world 〈…〉 / so that it be only for god and to his honour/ and that god for that love so ordered to his love/ will sometime here our complaints: yet it is no doubt but that that complaining to saints is the moche lower degree of prayoure than a prayoure and a complaint made to our lord for himself: that is to say that he for his own goodness and for the passion and death that he suffered for us and for all mankind/ will here our petitions: and why the people should be so diligently called on to use the lower degree of prayer that is to say to pray to Saints/ and that the excellency and worthiness of the higher prayer that is to say to god for himself is so seldom declared unto the people as it hath been in time past: Me thinketh it is much to be marveled Nevertheless I can well agree/ that the first complaining/ that is to say to saints/ is right good: for our lord willbe honoured and loved in divers manners/ sometime for himself/ sometime for his saints: & also he will sometime show to the world/ that he would his saints should be honoured for the graces that he freely gave to them in this world: to give other courage to endeavour themselves to have like virtues: but he will not that the thank be wholly stolen from him and given to them: ne yet the saints would in no wise have it so: and therefore it willbe very dangerous to suffer the people to make their complaints to saints or to say their devotions before images after their own devotion and affections/ for undoubtedly many of them but they be oft admonished how to order themself therein/ will honour the image. And also pray to the saints with a full trust that they shall obtain of them all that they do ask/ and that should be to the derogation of the honour that ought only to be given to god as is said before. And than to your other question/ whether it be lawful to honour saints/ or to say any prayers to our lord to their honour. It is as me seemeth/ but a little question/ for sith it is lawful to worship a mortal man for the authority that our lord hath set him in here in this world: or for that he is our father or mother/ or for the virtue that our lord of his goodness hath given him in this mortal life/ which nevertheless he may lightly lose: moche more it is lawful to honour them that be in heaven/ for the virtue that our lord of his free gift/ gave unto them here in earth/ which they be sure they shall never lose. Nevertheless/ me thinketh there may be put some diversity betwixt such saints as be canonized by scripture/ and the old ancient saints that have always been taken for holy by a full comen & universal assent of all the people through an inward instinct and special working of the holy ghost in the hertis of the people/ & bytwixte such as have been of late time canonized for saints at Rome for money: & by the special labour & calling on of other that hath been of the same manner of living as they were. As of bishops for bishops/ priests for priests/ religious for religious and such other. For it is very like that many have laboured for the canonysatyon of such saints as have been of the same degree of living as they be: more of a private love to themself/ and for a commendation of that way of living that they be of/ than for the pure love of god/ or for increase of virtue among the people. And now will I therefore shortly as I can more plainly show my conceit/ what saints a man may undoubtedly believe to be in heaven. And first he may believe all them to be in heaven/ that be witnessed by scripture to be holy and blessed: As it is of our Lady: saint johan baptist: the xii apostles saint Paul/ saint Stephan/ & of the thief/ to whom our lord hanging on the cross said:  
This day thou shalt be with me in Paradise/ and divers other whom scripture witnesseth to be blessed/ and also of them that be remembered for holy. Ecclesi. xliiii. And ad Hebre. xi. he may also take them assuredly as blessed/ that have been accepted as holy & blessed of long time by the whole assent of the universal christian people through witness of the holy ghost given them in their hearts that they be holy and blessed/ as it is of the ancient martyrs that in the beginning of the church/ suffered death for the faith of Christ & of other holy men & women/ that have been accepted for holy by a comen assent of all the people of christendom: for the goodness of our lord is such that he will not suffer his universal people where they intend well run holly into an opinion that is untrue/ & there fore I suppose verily that the devotion of the people was sufficient canonysation to many of them that be in scripture before any Canon was made of scripture. And likewise I suppose that the greatest strength & authority of the new testament rose in the beginning of the church by a full belief/ that daily rose in the hearts of all the christian people to that that was preached by the apostles/ & written by the evangelists in the said testament before any Canon was made of them. But of saints that have been canonized at Rome for money/ for affection or for any such other worldly consideration. Whose virtue and miracles: if they were bishops or priests were specially extolled & set forth by bishops & priests: and if they were of any religion/ their virtues & miracles have been mightily extolled by them of the self religion: so that tas it seemeth a devotion hath been brought to them in to the hearts of many persons rather by man's policy than by inward instinct of the holy ghost: of such saints it is more doubt whether they be holy or not. And therefore to complain to them affirming them precisely to be holy and blessed/ having none other proof that they be so. but the witness of man that may lightly err/ seemeth not so sure to complain unto as to the other. Howbeit I intend not by this saying to affirm precisely/ that they so canonized by witness of man be not holy. But I would avoid the presumption of them/ that in such case take upon them to judge them for holy that only belongeth to god to judge upon. And I somewhat doubt the more at such new canonisations because the famous clerk johan Gerson in a treatise that he calleth the declaration of the defaults of men of the church/ avertyseth the general counsel/ to consider if it were well done to canonyse  
Charles duke of Brytaygne/ not withstanding the great multitude of saints that were canonized before. And upon the eight treatise of Magnificat. he under this sign. &. saith/ that there is a legend/ which saith/ that a deed dog was worshipped in Vienna for a saint/ wherefore it seemeth right expedient that all the people/ but most in especial the clergy & religious pray devoutly to our lord that the rulers may through the special gift of the holy ghost now in this dangerous time/ know whose canonysation is pleasant in his sight/ & whose not/ & than by a comen assent to confirm them/ that they shall after diligent prayer think to be holy in such manner that they shallbe taken here after by all the people as holy and blessed to the honour of god and increase of virtue/ through the good example & blessed life that they shall here & read of the saide glorious saints/ and not to be bound to believe that any other is holy & blessed/ but they so auctorysed/ as is afore said. And now will I somewhat speak of abusions in the mass/ for that followeth next after the order of your letter.   

¶ Whether there be any opinion among the people/ that there be some abusions concerning the mass. The fourth Chapter.  
WHere ye have written to me/ that there is a saying in your country/ that many here about the City should find default a● divers abusions that they pretend to be in divers ceremonies concerning the mass. I ascertain you it is even so as they say/ that there be many of that opinion/ they stick fully to the effect of the mass that is the glorious sacrament: But at divers things which as they say/ be abused in that behalf they find right great default. and they say further also/ that if any man find default at such abusions that divers of the clergy will anon do that in them is/ to cause it to be noised among the people/ that he erreth in the sacrament. & they say also that many lay people have such a ꝑnytie & readiness to give credence to such reports/ be they true or false/ that a man shall be anon half condemned or that the matter be any thing known as it is: and surely I think it is true as they say/ that there be many great dysorders & abusions concerning the mass: How be it/ I will not at this time treat ꝑtyculerly of them for divers causes: but shall beseech our lord to put it in to the mind of all christian princes to look diligently upon them and other like/ & see them reform: for it is not in the power of any other to do it/ & therefore if they lay not to their hands/ it is to fear that little good will be done in such matters: but that the old way and the old abusions will continue as they have done in time passed/ which undoubtedly should be to the high displeasure of god/ hurt of the comen wealth/ and right great danger to the souls of many persons.   

¶ Of pardons and absolutions. The .v. chapter.  
THe power of granting of pardons and making of absolutions hath been so far abused in time past divers ways that it hath not been only executed against the intent of the grantor that is to say of our master christ but also so great covetise hath been showed thereby/ that great grudges and murmurs have risen by occasion on thereof in many countries and that not without great cause. And one cause hath been this:  
Though our master Christ said to Peter in the name of all the apostles. Mat. xvi. What soever thou losest upon earth shallbe loosed in heaven: by which words all the apostles & their successor had authority to make absolutions/ a pena et culpa/ that is to say/ for the sin & fro the pain dew for the sin: yet the successors of Pe. have only taken upon them to execute that power by way of granting of pardons/ as though the power had been granted only to Peter & his successors And for a further proof that all the apostles had one like power in making of absolusyons by these words: Quodcunque solueris. etc. it is said in the pope's own law Distincꝭ. xxi. cap. nono. Thus: The power of binding & losing Peter first took & the other apostles in like fellowship with him/ took like honour & power. And xxiiii q̄. i. loquitur. It is said that the other Apostles were as Peter was/ endued in one like fellowship both of honour and power. And sith the power of all the apostles by witness of the law/ that is called the pope's own law is like: why should than they that pretend to be the successors of Peter/ usurp that power only to themselves: And yet that usurpation appeareth the more plainly by cause that in the xviii chapter of Mat. our lord said to his disciples generally the same words before rehearsed/ that is to say: what soever ye lose upon earth shallbe loosed in heaven: & it must of necessity be taken/ that by that word disciples/ he meant either his apostles which be oft called in the gospel disciples: or else that he meant thereby the lxxii disciples: or else that he meant them both. And if he meant thereby the xii apostles only/ than every one of them had yet by those words as high power as any of the other had. And if he meant thereby the lxxii disciples & the xii Appostels' also: than hath every priest to this day power to grant pardon/ because he is the successor of the lxxii disciples/ & if they have so a I think verily it is no doubt but they have: it is greatly to be marveled/ why they or bishops either would renounce & forsake that power that was so plainly given to them by Christ. Howbeit some men ween that it was done to th'intent that they by that occasion & other like might make one bishop so high in authority above all other bishops and priests/ that he should be able to match with kings & princes: & if bishops & priests have that power than may kings & princes command them to exercise that power for the renouncing of their predecessors in that behalf bindeth them not. And nevertheless upon that renouncing/ hath followed this inconvenience/ that none could have such pardon or absolution but fro Rome/ and that not freely/ but for great sums of money/ except only that to please cardinals/ archbishop's and bishops. It was agreed that cardinals and archbishops/ should have power to grant an hundredth days of pardon: and bishops xl days: but as for priests which were and be conversant daily among the people in every parish/ and that might have done most good therewith to the people: as I shall somewhat touch afterward was no provision: for all the study & diligence was to exalt bishops. and here it is to be noted how great dissimulation and pride was in this conveyance aswell in the successors of Peter as of the other Apostles in those days: For if that power had been only granted to Peter and his successors/ than might not he nor his successors have granted his power/ nor no part thereof to any other: for it can not be proved neither by the letter of the text/ ne yet/ that it should be the intent of Christ/ that he would that Peter should make such deputies. And he made not only Cardinals/ archbishops & bishops his deputies to grant such pardon as he appointed them/ as is aforesaid: but he granted also many times such deputation condycyonally to all priests secular & regular/ as though they should have their power only fro him: & therefore he granted his pardons many times under this manner/ that who soever would give such a some of money to the reperation of S. Peter's church at Rome/ or to some other intent expressed in the bulls that they should among other things have authority to take an able ghostly father/ secular or regular/ that should have power to assoil them fro all their offences/ & also fro the pain dew for it/ except that commonly in such pardons some thing was always reserved to Rome/ as for a remembrance that men should not forget the way thither. And how could the pope grant power to such confessor to assoil any man fro pain/ if the confessors had not had that power before of god. And if every priest have such power of god/ as I think verily he hath as well as any bishop: than it seemeth that it were good that they should be commanded to use that power hereafter by way of absolution freely/ to the ease & comfort of the people/ & they not to be driven to go to any bishop for it. And if that power were so ordered/ than all the good deeds that any man should do after such absolutions by way of penance or other wise/ should be available to him to increase his joy in heaven/ and not only for putting away of pain for their sin passed, And as it seemeth it is very convenient that there should be such an absolution a pena et culpa in christes church: for the law of christ is called the law of grace & mercy. And the old law was called the law of justice: and alway in the old law/ by a full & perfit contrition equivalent to the actual sin: the sine/ & also the pain for the sin was put away/ except only the original sin/ & therefore it should seem that the new law should be more favourable than that was/ and that is as I suppose by such absolutions/ whereby all the good deeds that the penitent shall do after the absolution shallbe turned wholly to his reward in heaven as is afore said. And furthermore if it were admitted that the successors of Peter should have only the power to grant pardon yet nevertheless it appeareth evidently that they have in time passed rizt greatly abused their power therein: for the words that gave them power in that behalf/ be the words before rehearsed: Whatsoever thou losest upon earth shallbe loosed in heaven: by which words it appeareth that the meaning of our lord was/ that Peter should have non authority to lose any man by that grant: but such as were bounden to some thing before such losing. As if a man had offended/ & were by reason of that offence bound to a certain pain for it/ that than Pet & his successors should have power to release it. And that if he released that pain in earth/ that god would release it in heaven. And I can right well agree that he had that power & divers other also as I have said before But how far his successors have abused that power: it may appear thus: They have granted their pardons not only for releasing of pain for such sins as were done afore the time of the grant. But they have granted also/ that all they that would give such a some of money/ should have power to choose them an able ghostly father/ that should assoil them as well of the offences done after the pardon granted as before: and also of the pain for the same. And sometime such pardons have been granted for drinking of such a cup or such a bowl or for offering to such an image/ or for some other like small considerations/ & what abusions these have been/ & how directly against the intent of the grant it is apparent. And it is apperant also that if the successors of Peter should only have power to grant such pardon/ & that only for offences done before the grant/ that than that grant should deliver but few from pain for their sins: in comparison of the multitude of christian people: for every penitent may not incontinent after his repentance go to Rome fro so far countries & ask pardon there for their offences passed. And therefore it seemeth that our lord which is all goodness/ would not make a grant that should serve to so little a purpose as that should do/ but that it should stretch more at large among the people/ wherefore as I suppose the said grant shall stretch aswell to the successors of all the apostles & disciples: that is to say aswell to all bishops & priests as to the bishops of Rome/ & that ye shall not take my words in this behalf/ as things clearly unwarented by any authority or example of the gospel. I shall show you a plain example of the gospel/ which as it should seem by the outward words of the gospel should stretch only to the apostles & their successors. & that yet all priests have authority thereby. And that is upon the institution of the sacrament of the altar: for it appeareth. Mat. xxvi. that our lord made his maundy with his xii disciples/ whereby as it seemeth/ is to be understand only his xii. apostles. For Luc. 22. it is said expressly that he sat down to supper with his xii apostles/ whereat he instituted the glorious sacrament/ & said to them: Take ye this & eat it/ this is my body that is given for you/ make ye this in remembrance of me/ & if by these words: make ye this in remembrance of me: none should have power to consecrate but only the apostles & their successors/ which most properly be taken to be bisshopꝭ than should all inferior priests which be commonly taken to be successors to the lxxii disciples have no power to consecrate. & yet the comen experience showeth that all priests do consecrated. And they do well therein/ for they be priests aswell as the apostles were. & so it is conveniently to be taken/ the thintent of our master christ was that all priests should do it. & why than shall it not be taken to be his intent that he would/ that what soever any priest loosed upon earth/ should be loosed in heaven aswell as any bishop: rather than that they should consecrate: for these words seem as well to be spoken to the disciples as to the apostles/ as appeareth Mat. xvi. before rehearsed. And if any man will pretend that there be other authorities for granting of pardons than these that I have before rehearsed/ or that will pretend that bishops only have that power & noon but they/ & that they may aswell grant pardon before the offence to put away the pain for the sine that shallbe committed after the grant aswell as before: It will be well done that his reasons be herd in the parliament. And if his reason and the proof thereupon seem sufficient/ than to follow it: And if not I think verily that the parliament is bound in conscience to command all priests to erecute that power freely fro henceforth to the ease and comfort of all the people without taking any thing for it: and I dare say further in this matter that such preachers as have in time passed instructed the people/ that the bishop of Rome should have power to grant such pardons by the virtue of the superhabundance of the meryttes of Christ's passion/ and of the meryttes of martyrs & saints in heaven/ wherefore they deserved rewards above their offences/ have not instructed the people truly therein: for there is not a saint in heaven/ but that he hath through the mercy of our lord/ more reward in heaven/ than ever he deserved of himself: & if percase any such superhabundance of merits of Saints remained/ yet the bishops of Rome had never power to distribute those merits by way of pardon to none other: For our lord never gave such power unto them/ ne yet to distribute by way of pardons the merits of his passion.   

¶ Of restitution. The vi cha.  
WHere ye writ unto me/ that there is a saying in your country/ that there should be some here about the city/ that should doubt whether restitution be necessary to salvation: wherefore ye desire me to write to you somewhat of my mind concerning restitution. I think verily that as a man is prohibit that he shall do no theft wherein is contained that he shall not take his neighbours goods wrongfully/ that by the same commandment he is prohibit to retaygne them wrongfully/ and that if he have sufficient to restore and knoweth also to whom restitution should be made/ that he is bounden upon pain of breaking of the said commandment/ to make restitution. And furthermore omitting the definitions of doctors upon restitutions/ that is to say: to whom/ by whom what time/ and under what manner restitutions should be made upon the laws civil and Canon whereof many doctoures have in time passed treated at great length. I will somewhat speak of restitutions upon cases concerning the laws of the realm/ to give spiritual men and other that be not learned in the laws of the realm/ courage to have more knowledge of them hereafter/ than they have had in time paste: for in many cases it can not be known without them: where restitution ought to be made and where nat.  
first if a man have issue/ two sons one before espousals/ and another after and dyeseased of certain lands in fee: & after his death his son borne before espousellꝭ/ entereth as heir/ & taketh the profits/ he is bounden in this case to make restitution to his younger brother of the land & also of the profits. For the younger brother after the laws of the realm is heir. But if the elder brother in that case dyeseased/ & his heir enter: that heir is not bound to make any restitution. For by the old grounds of the law/ the younger brother in that case by his laches/ for that he would not enter in his brother's life/ hath lost his land for ever. But that is to be understand/ where the brethren besonnes' to one woman And also where the land is fee simple/ & in both the saide cases the elder brother after the law canon is heir/ and shall inherit.  
If a man have lands in fee simple by descent fro his father/ & die without issue of his body/ & have no heir on the part of his father/ wherefore the next heir of the part of his mother pretending to be his next heir/ entereth & taketh the profits/ that heir is bound to make restitution to the lord of whom the land is holden: for the lord ought to have it by the law as his escheat. But if a man purchase lands in fee/ & die with out heir of his body/ than for lack of heirs of the part of his father the heirs of the part of his mother/ shall have the land and not the lord by escheat.  
If a man have lands in fee by descent trow his mother/ and he maketh a feoffament thereof. etc. And feoff maketh a lease for term of life to a stranger the wonder in the fee to him again and to his heirs. And after he dieth without heir of his body/ in this case the heirs of the part of his father shall have the land. And if the remainder in that case were that it should go to him and to his heirs of the part of his mother/ yet the remainder should go to his heirs of the part of his father: for those words of the part of his mother be void in the law/ as they should be if a man would enfeoff another to have to him and to his heirs of the part of his mother: for the heirs of the part of his father notwithstanding those words shall have the land/ and therefore in both the saide cases: if the heirs of the part of the mother enter into the land/ they be bound to restore it to the heirs of the part of the father.  
If a man that hath lands in fee by descent fro his mother/ dyeseased/ & the lands descend to his son & heir: and that son & heir dieth without heir of his body in this case/ the heirs of the part of his grandmother shall have the land  
And if either the heirs of the part of the father or the heirs of the part of his mother enter/ they be bound to make restitution to the heirs of the part of his grandmother.  
A man hath two sons by several wife's/ the one son purchaseth lands to him & to his heirs/ and dieth without heir of his body: if his brother in this case enter as heir/ he is bound to restore it to him or her that is heir to his brother on his father's side: for the ground of the law is/ that one of the half blood shall never be heir to him that he is but of the half blood unto.  
Also if a man hold ii houses of two several lords by heryote custom/ where the custom is that no heryote shall be paid but of quick cattles: & he hath no quick cattles but one horse & dieth/ one of the lords seizeth the horse. & after the other Lord findeth the same horse/ & seizeth him as his heryote in this case he his bound to restore the horse to the lord that first seized him: for by that first seizing he hath by the law of the realm right to the horse/ & the other hath lost his herriot for that tyme. And the same law is/ if a man hold ii acres of land of ii several lord by knights service/ & by owelty of feoffment & dieth/ his heir with in age in this case that lord that first seizeth the body hath rizt to it  
If a man hold an acre of land of one man by knights service by priority/ & an other acre of land of another man by knights service by posteryoritye & dieth seized his heir being within age/ and the lord of whom the land is holden by posteryoritye/ seizeth the body of the said infant as his ward. In this case he is bound to restore it to the lord by priority: for by the law the wardship of the body belongeth to him/ except that the same radeur hold any land of the king by knights services: for if he did the king shall have the preferment of the body by his prerogative whether the land were holden of him by priority or posteryorite: in chief or as an escheat.  
If there be two joint tenants of a wood/ & the one of them selleth all the wood/ & taketh the money to his own use: in this case he is bound to restore the half of that money to the other joint-tenant: for though the law give no remedy to the other joint-tenant for it: yet it warenteth not him that hath the money/ that he may with conscience retain it.  
If one joint-tenant take all the gross and fruits to his own use/ where else they should have been lost for laches of the other: there he is not bound to restore any part: but if his fellow would have taken his part/ & the other would not suffer him/ than he is bound to restore him his part. And so it is/ if one joint tenant or tenant in common/ sow the one half of the errable ground & leaveth the other half for his fellow/ & when the corn is ripe/ his fellow taketh half of the corn/ pretending that the half is his through all. In this case he is bound to restore the whole to him that sew the ground. etc.  
If a woman have goods personal and also real/ as a lease for term of years: a wardship or such other and after she taketh a husband/ & he dieth after whose death his executors taketh all the said chattels/ aswell real as personal/ in this case the executors be bound to restore the wife of the chattels real: but not of the chattels personal/ nor no part of them/ her necessary wearing apparel only excepted.  
A man hath a manner/ whereto comen is appendent. And also an advowson/ and he of his mere motion maketh a feoffament of the said manner/ & putteth not in these words cum ꝑrinenciis. etc. the feoff occupieth the comen. And also when the advowson falleth void he presenteth to the advowson: in this case he is bound to restore the feoffer for the advowson. But the comen he may lawfully occupy still. etc.  
If the son be attainted of felony in the life of the father/ and after hath the kings chartoure of pardon. etc. and than his father dieth/ seized of land in fee simple and the son so attainted/ entereth as heir: In this case he is bound to restore the land to the lord of whom the land is holden: For though he have his chartoure of pardon/ yet his blood is so corrput by the attayndour/ that he may not be heir to any man: And if the lands be entailed/ he is bound to let the king have them during his own life. And than after his death/ the heirs of his body shall have the lands according to the first gift. etc.  
If an infant make a covenant to give one for his meat & drink for such a certain time/ a horse/ and when he hath been with him according/ he giveth him the horse And also he selleth him another horse for a certain some of money in this case he is bound to restore the last horse to the infant again/ but not the horse that he had for his meat and drink. etc.  
An infant of the age of twenty years having sufficient reason to order himself and his goods/ selleth a manner/ & with the money thereof buyeth another manner that is of better value & more profitable to him than the first was/ and after he entereth into the first manner/ because he was within age at the time of the sale: in that case he is bound to restore the money that he received for the first manner/ except the ꝑfites that the buyer received of the same manner in the mean time/ but the manner he is not bound to restore/ for he hath rizt to it by the law of the realm.  
A man maketh a feoffment in fee to another upon condition that the feoff shall not alien the land to none other person. And if he do that it shallbe lawful for the feoffor & his heirs to re-enter/ & after the feoff alyeneth the land contrary to his condition & the feoffor entereth: in this case the feoffor is bound to restore the land to the alyene. And the reason is because the said condition is void in the law.  
A tenant for term of life doth waste: in this case he is bound in conscience to restore him in the reversion of the value of the thing wasted/ immediately after the waste done. But of the triple damages n● of the lieu wasted he is not bound to make restitue. till it be recovered against him by the law of the realm.  
If a man disease another & die seized & his heir entereth/ that heir and all his heirs after him knowing the wrong/ be bound to restore the land to the disseysye & his heirs and no prescription ne continuance of long possession can help in this  
If a man disease another (case, & die seized & his heir entereth as in the case before remembered & after the disseasye dieth without heir general or special: in this case the heirs of the disseasour is discharged of any restitution as for the rizt of the land to any person: for there is none that can claim that right as heir to him that the wrong was done unto: and the lord of whom the land was holden can not have it by escheat/ for the ground of the law is/ that land shall not escheat where the lord hath a tenant/ upon whom he shallbe compelled to avow/ and therefore the right in this case shall extinct to the tenant: and also in some case a man may have right to land and a title of entry also: and yet if he die without heir the tenant shall not be bound to make restitution to the lord by way of escheat: as if an infant be deceased/ and the disseasour dieth seized/ so that the land descendeth to his heir/ & after the infant dieth without heir general or special: in this case the heir of the disseasoure is not bound to restore the land to the lord by way of escheat: & yet the infant might have entered. And the dyversyttes of these cases and of many other like/ depend only upon the grounds & maxismes of the laws of the realm/ & therefore if they be not known/ the right can not be known. But than in what manner a man that hath gods or lands wrongfully in any manner/ & knoweth not to whom he ought to make restitution/ shall order himself for discharge of his conscience have been divers opinions/ some men have thought in time past/ that if the party so bound to restitution/ obtained a dispensation fro Rome/ that some portion thereof should be disposed in such wise/ as it should be therein assigned that it should suffice: & I think that no less portion than the whole could never have sufficed: But if a man according to such dispensation disposed the whole value in such use as the dispensation lymyted: I think it sufficed if the party that should restore/ thought the use limited in the dispensation so chartable/ that he thought his conscience was thereby discharged. But if he thought another use more charitable he might/ & yet may dispose it accordingly if he will/ and let the dispensation alone: And yet the people have been brought in belief that in such case restitution must of necessity be made by authority of such a dispensation/ or else at the lest by counsel of his ghostly father. And if it be so done/ I will not say but that it is right well done/ so that the counsel satisfy the conscience of him that shall do it: But if they give counsel that such goods shall be disposed in such manner/ that after the conscience of him that must restore is not most chartable/ as for singing of trentals/ keeping of obyttes / finding of scholars/ or such other. And he therefore that must restore refuse that counsel/ and dispose it to such use as his conscience serveth him best to: as percase to relieve poor men in extreme necessity: to make high ways/ or such other like. I think he taketh the better way/ and that he is thereby clearly discharged in conscience. How be it if he take to him some of the clergy or some lay men in whose conscience he hath good trust to give him counsel therein: I think he doth the better/ but that he should be enforced of necessity either to dispose it only after as such dispensation fro Rome have appointed in time past/ or else as some spiritual counsel should appoint and in non other manner there is no cause ne assured ground why it should be so. And I have showed you my conseyte in these matters before rehearsed/ to none other intent/ but that I would give you occasion to help/ if ye could to have such matters ordered/ here after in such manner/ as shall be thought most to the pleasure of god and to the health of the souls of the people/ all covetise & syngularytie laid apart. For surely right great parcyalytie hath been seen in such matters in time past: but yet there be some cases wherein many men and that such men as have been notably learned have doubted in/ whether restitution should be made to the party that ought it or not: as in case that a man win money by usury/ or at dice or cards/ or such other unlawful games/ whether restitution ought to be made in such cases to the party self or not because he was party to the same offence/ & many have thought nay but that it must be disposed in some other good chartable use. And I can right well agree to their opinion therein: But I think verily that if a man win money of another by false dice or other falsehood/ that he is bound in that case to restore it to the party self: for the party shall in that case have an action at the kings laws upon that falsehood and recover his damages.  
And furthermore I will show some cases where the laws of the realm/ & the laws which the clergy do oft follow in restitutions: do vary/ whereby every man may lightly conjecture/ that there be many more that they vary in: if they were well & diligently searched.  
first if a man buy a thing in open market he is not bounden after the laws of the realm to restore it again/ unless that he know at the time of the bargeyne that he that sold it had no right in the goods. And yet after the saide other laws he is bounden to restore it if he come to the knowledge after who is the very owner. And that he may not without deadly sin hold that is bought. And that is not so in this realm. Also if a man buy lands with the church's money in his own name/ and to his own use/ the lands after the laws of the realm be his. And he is not bound to restore the lands to the church but the money only. And yet after the law Canon/ the land in that case is the church's lands because it is bought with the church's money. and therefore the laws concerning restitutions would be seen and be driven for clearness of conscience to a more nearer certainty than they be yet. And thus I have showed you somewhat of my conceit concerning restitution to give other that shall see this letter occasion to treat further of that matter hereafter. And now will I somewhat speak of the declaring of scripture.   

¶ Who hath power to declare & expound scripture/ and whose declaration we be bound to follow and whose not. The vii chapter.  
THis question is of so great difficulty that I shall desire you to hold me excused though I fully satisfy not your mind therein for surely I will protest that it passeth my power to speak in the matter as were necessary to be spoken/ for there be few matters as I take it that moor requireth to be plainly touched & declared than that doth: ne that would do more good now in this dangerous time/ than that would do/ if it were set in a clear & in an upright way: howbeit I consider with all/ that if I said nothing to it/ ye would somewhat marvel why I did not answer to that question/ as well as to the other contained in your letter. Therefore to give you and other that shall happen to see this letter/ occasion to treat more groundly & more thoroughly of this matter hereafter than I do: I shall with good will say somewhat to it. first it is to be understand that there be some texts of scripture that be so open & plain in them selves that every man is bound to give full credence unto them: for the literal sense is the plain exposition in itself: As when it is said/ Mat. primo. This is the book of the generation of jesus Christ/ son of David/ son of Abraham: Abraham forsooth begat Isaac. etc. And who may make any exposition upon these words but that it must needs be granted that jesus Christ was the son of david/ son of Abraham. And that Abraham begat Isaac: But he speak directly against the words of the gospel: in so much that if all the clerks of the world would make any exposition to the contrary thereof: no man were bounden to believe them. And they for that exposition were worthy to be dissevered fro the company of all faith full people: for the literal sense is so plain against them/ wherein the holy ghost is alway the very author & speaker: that they should be without all excuses/ for he that resisteth scripture/ resisteth the holy ghost. And so it is upon this gospel: Missus est angelus. etc. An angel was sent fro god into a city of Galylye that had to name Nazareth/ to a virgin espoused to a man called joseph of the house of david. And the name of the virgin was mary. And who may say therefore that the angel was not sent fro god to the virgin Marry/ or that she was not espoused to joseph/ or that joseph was not of the house of david: but he plainly denied the text: for the text is so plain in itself that it needeth therein no declaration.  
And so it is in the most part of all the scripture/ both of the old testament and new. But yet there be some other texts in scripture which be not so evident and plain/ as those and many other be/ and yet if they be truly understand/ according to the mind of the maker/ that is to say/ of our master Christ/ the literal sense of them is as true as the other that be most plain/ as it is of this text. Mat. vi. Ego dico vobis non jurare omnino: I say to you swear not for every cause/ neither by heaven/ for it is the Throne of god: nor by the earth/ for it is the seat for his feet: neither by Jerusalem/ for it is the City of the great king/ nor by thy heedde thou shalt not swear: for thou canst not make one here white or black Let these be your words: It is it is/ it is not/ it is not. Forsooth whatsoever is more than this/ it is of evil. Thus far goth the said text of Mat. vi. before rehearsed/ & Also of this text that is Mar. xvi  
He that believeth and is baptized shallbe safe. And therefore he that by reason of the said first text Mat. v. would think it were not lawful to him to swear in any case/ were foul deceived: for in such countries where oaths have been used for trial of the troth/ every man is bound to swear according to the laws: for the trial of the troth/ for else justice should many times perissh And in likewise if any man by reason of the said other text. Mat. xvi would say that if a man believed & were baptized/ that he should be saved though he did no good works/ where he had time convenient after his baptism to have done them/ he were also far deceived wherefore it were good for him that were in doubt in those cases or other like/ as be concerning scripture to ask counsel of some of the clergy that as he thinketh be sufficiently learned in scripture/ like as it is convenient in doubts of physic to ask counsel of doctoures of physic/ or in doubts of the temporal law to ask counsel of them that be learned in the temporal law And if he in any doubt of scripture ask counsel of such clerks as he thinketh be sufficiently learned in scripture/ & they instruct him other wise than the true understanding of the scripture is/ yet that sufficeth for him/ so it be not directly against the law of reason: for that all men are bounden to know.  
But sith they of the clergy have authority by the gospel to preach the gospel/ they are more bounden to know the gospel than any other But than there be some other texttes in the scripture that concern the authority/ power/ jurisdiction and richesse of bishops & priests as it is upon these textis: Quodcunque liga●eris. etc. Tu es Petrus et super hanc Pet●am. etc. Tibi dabo claves. etc. Mat. xvi. Quodcunque ligaveritis. etc. Mat. xviii. Dic ecctie. Mat. xviii. Ecce duo gladii hic. Luc. xxii. etc. Oravi part Petre ut non deficiat fides tua: et in aliqun conversus. etc. Luc. xxii. Pasce oves meas. Io. xxi. Predicate evamgelm omni creature. Mar, ultio Nolite possidere aurum neque argentum. Mat x. etc. Qui nonrenuncrauerit possidet oinaq non potest meus esse discipulus. luc. 14. sicut misit me pr̄ & ego mitto vos Io. xxi. Quorum remiseritis peta. etc. Io. xx. habentes alimenta & quibus tegamur. etc. i Timo. vi. Nolite tangere christos meos. ps. 44. And many other which I here omit. & if a man were in doubt upon these texts / what power jurisdiction possessions or liberty the clergy ought to have by the said textis: or whether such actis & lawis as have been made bin princes & their people concerning such things were to be obeyed: or such other like, Many men think that it were not the most surest way to ask counsel therein of the learned men in the clergi/ unless it were of some singular elect men that through special grace/ have seqnstred their myndis fro the love of all worldly honour & riches: for the affection to such worldly pleasures have blinded the judgement of many of them so soreꝭ that they have thought/ the the maintenance of the honour of the clergy hath been a maintenance of the honour of god. And so as it were under a pretence to maintain the honour of god have disposed god & maintained their own honour & richesse/ farther than the saide texts/ or any other part of scripture will warrant them to do. This hath been seen in some of the clergy/ but I trust it be not so in all/ nevertheless to speak somewhat further of this matter. I think that if any doubt rise upon any text of scripture/ be it plain or not plain concerning the faith or moral living of the people or not: or else the honour/ liberty/ & riches of the clergy/ or any other thing whatsoever it be. if there fall any variance or unquietness thereupon among the people: as if one doctor or many/ & some of the lay people be of one opinion therein: & other of another opinion/ & thereupon diversities of opinions & unquietness among the people do rise/ that in all these cases/ kings and princes shallbe judges/ & have power to pacify all such unquietness. For it appeareth Psal. two. that it is said thus to kings & princes O ye kings/ understand ye: be ye learned that judge the world. And if it be said that by those words/ judge the world/ that kings and princes must judge only upon temporal things: as upon the bodies/ lands & goods. And not upon any thing that appertaineth to the soul: truly that is a right great error/ for it would bring the people in belief/ that the successors of the apostles & disciples of Christ have only cure of souls & not kings & princes. And that is not so: for it is no doubt/ but if a prince suffer his people wilfully break the laws of god/ or the laws of his realm and see them not corrected according to his laws but that he offendeth god rizt highly thereby as every man shall do/ that willingly & wilfully suffereth his servants break the law of god without correction/ when he may well correct them: and over that no man can deny but that every man is bound to procure the ghostly health of his neighbour by counseling & good example giving to his power as it is written. Eccl. xvii. God hath given a commandment to every man upon his neighbour: and sith every man hath a charge of his neighbour/ it must needs follow that a king hath a more special charge over his subjects: & that he is specially bound to prohibit all things as nigh as he can whereby his subjects spiritual or temporal might have occasion to break the laws of god: & the charge of the clergy is to minister the sacraments to the people and to preach & teach them how to please god & keep his commandments: & if they be negligent & do not so/ kings & princes are bound to command them to do it. And if they give the people evil example/ princes are bound to make them leave it: let every man therefore judge whether any curate may truly say: the king hath only cure of the bodies of my parishians/ but I of their souls: for it is no doubt but that kings & princes have cure and charge over both/ & that not only over the souls of lay men: but also of the souls of bishops & priests: & therefore such vain sayings would be prohibit/ for they nourish & engender great pride/ and for a further proof that princes may pacify all manner of vnqietnes that may rise among their people by any manner of occasion spiritual or temporal. It is said Exo. vi. a wise king is the stableness of his people: whereof it followeth/ that if the unstableness come by occasion of any exposition of scripture/ be it by doctors/ preachers/ or any other/ that kings have power to stable them. And of that it followeth also that if any man will preach in such manner that it is like to make unquietness among the people that the prince may prohibit him of that preaching: for he that hath authority to remove an unquietness present: hath authority to prevent occasions whereby such unquietness might happen to follow after among his subjects. Furthermore/ all men agree that the catholic church may expound scripture: & if the clergy can prove that they be the catholic church/ than it belongeth to them to expound it. But if the emperors/ kings & princes/ with their people/ aswell of the clergy as of the lay fee make the catholic church and the clergy but a part of that church: than may the emperor/ kings & princes with their people expound it. But for as much as the universal catholic/ people can not be gathered together to make such exposition/ therefore it seemeth that kings & princes whom the people have chosen & agreed to be their rulers & governors/ and which have the whole voices of the people/ may with their counsel spiritual & temporal make exposition of such scripture as is doubtful/ so as they shall think to be the true understanding of it/ and none but they/ & that their subjects be bounden even by the law of god to follow their exposition for the goodness of our lord is such that he will not leave his people in such doubts but that they may have some means whereby they may come to the knowledge of the troth so as shallbe necessary to their salvation if they will dispose them to it/ and that is by obedience to their princes whom god hath appointed to have rule over them/ as is afore said. And here it is to be noted/ that there be two manner of powers that kings and princes have over their subjects: The one is called/ Ius regale/ that is to say a kingly governance: And he that hath that power may with his counsel make laws to bind his subjects/ and also make declaration of Scypture for the good order of his subjects/ as need shall require/ for appeasing of variance. The other is called/ Ius regale politicum/ that is to say a kingly and a politic governance. And that is the most noble power that any prince hath over his subjects/ and he that ruleth by that power/ may make no Law to bind his subjects without their assent/ but by their assent he may so that the laws that he maketh be not against the law of God/ nor the law of reason: And this power hath the kings grace in this Realm: where he by assent of his lords spiritual and temporal: and of his commons gathered together by his commandment in his parliament may make laws to bind the people And of those lawis there needeth no proclamation/ because they be made by all the people/ for the parliament so gathered together/ the people representeth the estate of all the people within this realm/ that is to say of the whole catholic church thereof. And why should not the parliament than which representeth the whole catholic church of England expound scripture rather than the convocation which representeth only the state of the clergy: & over that me thinketh that no man ought to pretend that at a general counsel any other should be judges but kings & princes & such as they will appoint under them to bear voices therein: saying that they have the power & voice of the whole people of christendom/ which is the catholic church as is said before: and I think verily that general counsels shall do little good till christian princes will know their own power & the authority that they have received of god over his people/ and that they set the clergy in such power as they ought to have by the law of god without diminisshing of it in any manner: & to see also that they have no more but as shall be thought expedient for the comenwelth/ & also for the health of their own souls & of the people. And surely it is greatly to be doubted/ that the power that bishops of Rome have claimed in time passed over princes & other bishops/ have been a great occasion of the desolation of many countries that now be esteemed among us latins as schismatics & desperate persons. And therefore it is good that the Emperor and all christian kings & princes & the clergy also look well upon the matter and to see whether the said countries were not most princypally esteemed as heretics & scysmatykꝭ because they went fro the obedience of Rome/ than for any other cause: & whether there was such diligence charity & meekness showed to have them reform as aught to have been showed: or that they were extremely or happily/ maliciously handled by excomunycatyons & interdictions as men unworthy the comfort of christis passion that so would fall fro the obedience of the heed of Christ's church: And yet undoubtedly the salvation or damnation of christian men standeth not in that point/ whether Rome be the head of Christ's church or not. And I mean all this that I have said of the Grecians/ of the Surians of the jacobytꝭ/ of the Nestorians whereof great part be now in percy which is heed enemy to the cursed turkis Of the armins: The georgians that be great archers and very apt men to the war: Of the Abasynes otherwise called indians: & of the Maronytꝭ & of these Maronytes: Bernard dean of the church of magunce in his book of his journey to Jerusalem/ writeth that the said Maronytꝭ about. v. C. years were heretykis separated fro the company of faithful people: but at the last he saith/ that through the inspiration of god/ they turned to their own hearts: & confessing that they had erred were numbered again in the obediens of the church of Rome: & returned to the unite of the catholic faith & that thereupon though all the bishops of the east parts & the chief prelate's of other nations use no ringꝭ mitres ne bishops staves: yet saith he that these Maronites use them all as we do in their divine services & ministration of the sacraments. And thus were they saith he reform: but yet it may be doubted whether they were not reform to more pride than they had before: and I beseech our lord that all christian princes through the inspiration of god may encourage themself to bring all the saide people and us also to the very true obedience of Christ & of his laws/ & to a true understanding/ and a devout following of his scripture all worldly pomp: pride/ & desire of worldly honour/ specially in the clergy/ which ought to be the light & leaders of the lay people/ utterly despised and set a part as much as in them is: & than I doubt not but that great charity & grace shall shortly after appear among the people. And than furthermore if a man be in doubt upon any thing concerning scripture as is said before/ and he hath no counsel to instruct him therein/ or else if there be counsel/ the counsel varieth among themself as is said before. And princes have no time yet to determine the matter. Than it is good that he so being in doubt lift up his heart to god/ and ask counsel of him: and if he do so/ undoubtedly our lord will so help him and assist him therein/ that he shall not err/ ne be deceived: For it is written. two. Paralip. xx. Cum ignoremus quid facere/ debeamus hoc solum residui habemus ut oculi nostri ad te dirigantur.  
That is to say/ Lord/ when we be ignorant & wots not what to do/ this only remaineth to us for our comfort/ that we life our eyen up to the. And if we do so we may trust verily that his help and counsel will never fail us/ but will bring us to the knowledge of that that is necessary for us.   

¶ An answer to diverse short particular questions contained in the letter. The viii chapter.  
TO all the short particular questions contained in your letter. I will briefly as I can make answer in this viii cha. And as to the first of the said particular questions/ I think that kings and princes might have prohibit the clergy to have ordained amongst them patryarkes/ cardnials/ or any other degree in the clergy but only bishops/ priests & deakons.  
Also if a man had taken two benefices with cure in this realm/ they both after the old grounds of the law of the realm had been void/ & this voidance was called cession but in process of time licenses were obtained from Rome to have two benefices. And those licenses by power of the clergy were judged to be good/ and so the law and custom of the Realm in that point was broken. And yet it will be very hard to prove it by the law/ that it should have been so. And nevertheless by reason thereof/ the saide ground was altered to this effect/ that if a man took two benefices without dispensation fro Rome/ that both benefices should be void but if the first ground were clearly revived & none to have but one benefice/ it were well done: for the breaking of that ground hath done great hurt/ & than it might there upon be provided that he that is more worthy should have the better benefice & no union of benefices to be made in time to come.  
Also though the apostles & disciples of Christ and their successors had authority by the gospel to preach the gospel: yet that any one of them should have authority to prohibit another of them of preaching/ appeareth not by the gospel but in case that any take upon him to preach & teach any thing against the catholical faith/ to the apparel and danger of the kings subjects/ and whereby schisms and variances be like to follow among his people: such of the clergy as knoweth it/ are bound to inform the king of it/ & than he thereupon may prohibit them of preaching/ & see them corrected as the case requireth. But if the rulers in the clergy/ should have full authority to make such prohibitions/ it might be that abusions in the clergy should not be so well touched as charity would they should be/ & that might be great hurt & trouble to all the realm/ and that the king and his parliament hath authority to make that prohibition. The clergy of england knew right well when they laboured in the parliament/ that commissions should be granted to the sheriffs to arrest preachers of heresy. Anno ii Rich. two. stat. two. Cap. ultimo.  
And as to that opinion that ye writ to me of/ whether the souls that be dyscessed in grace be now in heaven/ or that they rest for a certain time in a place to them appointed by god: till that the time of the generail resurrection shall come/ so that the body & the soul may be joined together/ and than they both together to go to heaven and have the fruition of the godhead & not before. Verily I have herd but little speaking thereof many a day. For scripture is so plain therein/ And is now so well known to many by the reason that it is come in to the english tongue/ that divers that have doubted therein in times past/ be now contented and hold their pease. And part of the texts that have somewhat stablished them therein/ I shall briefly recite. One text is Psal. C.xxvi. where it is said:  
Cum dederit dilectis suis somnum ecce hereditas domini: filii merces: fructus ventris. That is when our lord hath given to his beloved/ sleep: lo the inheritance of our lord/ the reward of the son/ and the fruit of the womb: which is thus moche to say: That when our lord hath taken a rightwise man/ not bound to any sin/ ne to any pain for sin/ by the sleep of natural death that forthwith cometh the inheritance of god/ the reward of the son of god: That is to say/ the eternal glory of heaven. And the fruit of the womb/ which is christ Another text is this: our lord said to his disciples. joh. xiii. If I go fro you/ and prepare to you a place/ I will come again and take you to myself/ That where I am/ you shallbe. And so sith he is in heaven/ it must needs follow that they be there with him.  
And also he said. johannis xvii. Father/ those that thou hast given to me/ I will/ that where I am/ that they shall be with me that they shall see my clearness which thou haste given me.  
And also it appeareth apocalypsis xiiii That saint johan saw a Lamb standing on the mount of Zion/ and with him a hundredth and xliiii M. having his name & the name of his father/ written in their foreheeddes: and they sang as it had been a new song before the seat/ and before the four beasts & seygnyours/ that no man could say but those. C.xliiii. M that were bought fro the earth. And in that he saith that they were bought fro the earth/ it appeareth that they were the souls of them which had lived before in earth/ which saint johan saw envision standing before god. And it can not be taken that they were there in body and soul/ but in soul only. It appeareth also in the gospel that Lazar was in the bosom of Abraham.  
And it is no doubt but that the body of Abraham that time slept. By these texts and divers other not here rehearsed/ that matter is well appeased/ so that I would not have written to you any thing therein/ but that ye desired me in your letter so to do.  
Also there be some here about the city that think that they that endeavour themself to withdraw the minds of the people somewhat fro the inordinate going on pilgrimages/ praying to saints/ & worshipping of them: And fro worshipping of images and relics: & stir them to set their minds and their devotion/ holly and fully in Christ our saviour/ of whom all goodness cometh in heaven and in earth/ do more to maintain the true honour to our lady and to other saints/ than they that endeavour themself to maintain such things after the old fashion all that they can: for saints would have no honour given to them/ ne any trust put in them: but it were principally for Christ and to his honour. And they say also that no man may with clear conscience move the people to continue such things after the old manner. But they move them likewise to be well ware of such parels and dangers/ as they may lightly fall in to by occasion thereof: but they take good heed. And I think verily that it is even true as they say in that behalf.  
Also it is true that there be right many here about the City as well of the clergy/ as of the comen people/ that think that some doctors that have written upon scripture in time past/ have in things concerning the honour power/ liberty/ and richesse of the clergy extended scripture/ very far in favour of the clergy: But upon all places of scripture that concern the faith and the moral living of the people: they think the doctoures have taken the true sense of it/ and verily I suppose it is even as they say.  
And I think further that it were right expedient that it should be oft declared and made manifest to the people/ that scripture is the thing that is of highest authority in the church of god/ and that it is alway true and may never be denied/ & that the more it is known and loved/ the more goodness shall follow of it: for it is the foundation of the church: the shield of the world: the subversion of the fiend/ the ladder to paradise and the very true food of the soul and is also of more virtue & ghostly strength/ than are the sayings of all doctors and saints/ wherefore blessed be they that can well follow it: And now have I according to your desire showed you my conceit to all the articles contained in your letter. And thus I commit you to our lord jesus. Amen.  
FINIS.  
¶ Here endeth the answer to the letter. And here followeth the table of the chapters.   

The table of the chapters  

wHether the king by that he is recognized to be supreme heed under god upon earth of the church of England/ have thereby any new power given him over his subjects that he had not before. The first cha.  
¶ Of divers things concerning the power of the bishop of Rome and of the statutes made in the xxv year & xxvi year of king Henry the eight/ which treat of the said power. The ii chapter.  
¶ Of praying to saints and worshipping of them. The third cha.  
¶ Whether there be any opinion among the people/ that there be some abusions concerning the mass. The fourth Cham  
¶ Of pardons and absolutions. The .v. Chapter.  
¶ Of restitution. The vi chap.  
¶ Who hath power to declare & expound scripture/ and whose declaration we be bound to follow and whose not. The vii chapter.  
¶ An answer to diverse short particular questions contained in the letter. The viii chap.   
¶ The end of the table.   

❧ Printed at London by Tho. Godfray.  
Cum privilegio Regali.