Many curates haue taken vppon them to saye , that they be not bounde to minister the sacramentes to the people , onles they be required , and that speciallye the sacrament of extreme vnction , whiche commonly is called anoyllynge . And yet the truthe is , that they are bounde to gyue a great diligence therto them self , and specially to admonyshe theym that be aboute the sycke persone , that they may haue knowledge when nede shall require . And therfore if any dye without that sacrament for lacke of suche good diligence of the curate , surely it is in hym a great offence .

2. ¶ Also it hath ben a great default in many places , that the curates wyll not synge masse nor dirige for none of their paryshens at theyr buryals , no more than they wyll do for straungers that dyed within the parysshe , excepte they haue money for theyr labour , for sythe they haue of theyr paryshens theyr tythes , offrynges , and dyuers other profytes and commodities , as curates customably haue : Charitie wolde that they shulde burye them especially that be householders , and theyr chylderne with dirige and masse freely , without takynge any thynge for it : but to saye masse and dirige for straungers they be not bounde therto , but of their charite . But yet to bury all them frely that dye within the paryshe they are bounde of duetie to do it .

¶ Also it is greatte trouble and vexation to the people in many places , that the sacrament of confirmation is taken fro the propre curates , and is gyuen only to byshoppes . For therby the people in some places be many tymes put to greatte labours and expences in gyuynge attendaunce to the bysshoppes . And also many chylderne be therby in some countreyes longe vnconfyrmed , and sometyme dye without it : where if the curates myght confyrme theym , as they myght fyrste , they shulde be confyrmed with lesse labour , and be in moche more greater suertie to haue the sacrament then they be nowe . And sythe byshoppes haue taken that auctoritie to them selfe , and no greatter consideration apperynge why they shulde do so then there dothe : It myght happely cause some symple men to esteme , that there is not suche necessitie in that sacrament as there is in dede . For they may happely thinke , that if there were , the byshops wolde not put the children in suche ieoperdie to be so longe without it , as they be ofte by that occasion , and no greatter cause to moue them to it then they thynke there is .

¶ The prohybitinge also of bysshops to graunt pardons hath letted greatly the deuocyon to pardons , and the takynge of money for herynge of confessions , and specially at pardons , hathe also done right great hurt . For there is a sayeng , the mo confessions , the greatter profyt . Wherby it is ment , that the profyte in heryng confessions is moche regarded . And that hath made many tymes ryght short confessions , and also as light & as hasty absolutions , which perauenture hath made some vnware and vnlerned persons to haue the lesse regarde to be confessed .

5. ¶ And why shuld the power of absolution that was gyuen by Christe to all priestes : be generally taken from them in any case , and specially from curates that be admytted to be sufficient to haue cure of soules , and be commytted only to byshops or to theyr deputies , which deputies percase be not many tymes so sufficient as the curates be , fro whome it is taken : so that it semeth that the power of pristes is restrayned in that behalfe by the lawe of man without cause resonable , and wolde therfore be reformed .

I thynke verily yes , and that the offence is greatter in the chappleyne thenne in the lorde , yf there be no cause reasonable why he dothe hit . And thoughe hit be more offence in the chappleyne , yet is hit no lyttelle offence in the lorde , that so wylfullye breaketh the intent and prouision of so good a statute . For the prouiso of the statute was made , bicause it was thought reasonable , that lordes spirituall and temporall shulde haue chappleynes to do them seruice : but here no seruice is regarded . And surely by suche meanes and other lyke , some priestes haue many benefyces , where an other good honest priest , that is better worthy to haue a cure then he , hath neuer one .

¶ Also thoughe the people be more prone and be soner moued to go on pylgremages , to bye belles , or vestementes , or to gyue money for trentals , makynge of chauntries , kepynge of obites , maynteynynge processions and suche other outward dedes , wherby some worldely recreation or worldely laude and prayse , or som good familiar chere and worldly thanke maye folowe , then they be to releue pore folkes that haue nede , wherby moste commonly neyther worldly prayse ne other worldly commoditie foloweth , specially if it be secretly hyd in the bosome of the poore man , as it oughte to be : yet do not prechers encourage the people to releue their pore neyghbours that haue nede , as they ought to do : but suffre them to lye styll in suche outward dedes , as though all were wel , when it is ryght farre amys . The nature of man is moche inclyned to be lauded and praysed , and therfore the people wolde be continually instructed , that such laude diminisheth gretly the rewarde that they shulde haue of god for theyr good dedes . And they shoulde be instructed also , that what good dede so euer they do , they oughte to trust more in the grace and goodnes of god then in the dede , howe great so euer it be . Howe be it in whose default it is , that it hath not ben so in late tyme paste , I wyll not speke of at this time , but commytte it to other : but through whose default so euer it hath bene , yf it coulde yet be refourmed and broughte into due course , it were right expedient , and nothynge more then it were . I red ones a narration , that there was a pore sycke man that lay bedred , and had nothynge to succour hym selfe with all , whervpon a neyghbour of his seynge his extreme necessitie , moued with pitie , appoynted one of his seruantes to see hym haue meate and drynke at certayne houres , as nede required , wherby the poore man was greatly releued a longe season . So it hapned that on a tyme the seruaunt that was wonte to bryng hym meate , had busynes , so that he myght not come at the houre accustomed : Wherfore the poore man was very angry bothe with the mayster and with the seruant , sayenge , they had no pitie on theyr poore neyghboure , and that if they were in like case as he was , they wold be lothe to be so serued them selfe , and prayed our lorde , that or that they dyed , they myghte feele the peyne that he felte . with those wordes the seruant came with meate . And yet the passion of the man was so greatte , that he coulde not forbeare , but that he spake lyke wordes to the seruaunt . Then the seruant was angrye and sayde , that he sawe well , that his maister and he both had loste al their coste and labour , and so not contented with the pore man departed , and tolde his mayster all the matter , and that he thought it were wel done , that he shoulde lette hym alone , tyll he coulde mekely yelde hym thankes for his good dede . The master answered and sayd : I do not that I doo for any thanke that I loke for of hym that I gyue it to , and sythe he gyueth vs no thankes for it , our rewarde shall be the more of god . And so he caused his seruaunt to doo as he hadde done before .

¶ But yet though this manne toke it thus charitably , it is verye lyke that mooste other men wolde in suche case haue withdrawen their good dede . And surely suche chances wyll fall among , if men shulde set their myndes moche to releue poore men . As if a man lent money to a poore man at his nede , and at the daye he asketh his money , hit myght happe that yf he asked it twyse , that some poore man wolde saye , that he was very hasty in the askynge , hauynge no nede to it , with suche other vnsittyng wordes . And wolde not this happely discourage some man to lende money to other poore men in their necessitie ? I trowe yes , and yet it shulde not be soo . Therfore suche demeanour wold be moche reproued in poore men . And the ryche men wolde be also counsayled not to withdrawe their good dedes after their power for suche demeanour , whiche in dede increaseth theyr rewarde greattely before god . And yf preachers dyd encourage the people to suffre suche thynges al that they coude , and yet some men wolde be the more slacke to helpe other poore men for suche demeanour : howe wyll it be then thynkest thou , if men be nothynge encouraged nor putte in mynde of suche sufferaunce , but be comforted as welle by secrete counsell in confession as by preachynge to gyue money for sowles inpurgatorie , or in suche other maner as before apperethe , as thoughe that shulde suffyse vnto them ? wyl not then the Charitie to theyr neyghbours be lyghtly forgotten , though it be vndoutedly the beste ? It is no doubte but it wyll . And well I wote , that in the time of that , that is nowe called the olde catholycal preachyng , the Charite to our neyghbours is nigh forgoten , & the abusions concernyng pardons , pilgrimages , purgatorie , pompous buryals , tythes , offerynges , and suche other , haue be meruaylously multiplyed and increased , and yet I haue harde but of very fewe in comparison , that haue loked to the reformation of it , our lorde amende it , when his wyll shall be . Amen .

16. ¶ Also many prechers in tyme past haue tourned a great parte of the tale to the mayntenaunce of the lybertie of the church , to the honour of preesthod , to feare the censures of the churche , though they be gyuen withoute cause , and to obey al lawes made by the churche , and to doo as priestes doo teache , and not as they doo , suffyseth to laye menne : and suche other lyke , that the people haue myslyked greately . And whan religious men haue preched , they haue moche perswaded suche thynges , as haue ben for their syngular profite and commoditie , so moche that it hathe rather diminisshed the deuotion of the people then increased it . And therfore I am farre deceyued , but that the most parte of all the defautes and discordes that be nowe in the temporaltie , haue rysen through the defaut of the spiritualtie . But yet I meane not that al such discordes be rysen by the defaute of spirituall menne , that be nowe lyuynge . For vndoubtedly they were begonne before theyr tyme by theyr predecessours : but yet my meanynge is , that the spirituall menne that nowe be , are bounde before any other to helpe to refourme suche thynges al that they can : And I truste that there be many dispoposed so to do , if they had helpe .

17. ¶ Also it is a greatte ouersyghte , that priestes accompte a defaute in one prieste to sownde to the rebuke of an other prieste , bycause they be all of one order . And that yet they go not about to reforme them that so offende . And so it is lykewise of religious menne : and they gruge more in their hartis ageinst hym that maketh an euyl report of one , that is of the same degree that they be of , though it be trewe , than they do agaynste theym that make an euyll report of an other , that is not of the same degree that they be of , though it be vntrue . And surely that is a great defaut , and many great inconueniences folow vpon it , that I wyll not speke of now . And there is no reason why they ought so to take it , syth the defaut of one prest is no more reprofe to an nother , thenne the defaulte of one lay manne or laye womanne is to an nother .

If any man say so , he is far ouersene . And priestes that be the lanternes and lyght of the worlde , ought moste specially before any other to take pacience at suche thynges , and rather to desyre , that the prieste that is reported of , might come to reformation , then to take the matter as though it pertayned to them selfe . And veryly the truth is , that a defaulte in a laye man or woman soundeth mooste commonly more to the reprofe of priestes , than doth the defaute of one preste to an other : onles he be a speciall occasyon therof hym selfe . For priestes are more bounde to lay men then commonly one prieste is to an other . For they haue their lyuing of lay men , and are therby more specially bounde by a dewe order of charitie to procure their helth of body and soule before other that they haue no such profyt of .

yea but the lyuyng that a priest hath is most commonly but of some particular laye men , that are but fewe in nombre as in comparison . And when he hath done his duetie to them agayn to pray for them , & doth for them as his dutie requireth , then is he neuer a whit bounden to other lay men that he hath no profite by , but is then bounden more to an other prieste , that is of the same order that he is of , and that is also in a more perfyte way of lyuynge than lay men be , then he is to other lay menne . And oughte therfore to myslyke more an euyll reporte of a prieste , then of a lay man , and so ought laye men to doo lyke wise , if they wolde folowe the due ordre of charitie .

As to that reson a seculer prest were more bounden to be discontented with an euyll reporte of a monke or a frere then of a seculer prest , for they be priestis as he is , and are in a more perfyte estate then he : and yet the common experience proueth , that they are not so , but rather be oft tymes ryght well contented , to here an euylle report of religious men , and they lyke wyse of them , and therfore the truth is , that the affection that one prieste hath to an other in suche case , is of a proude syngular loue that he hath to hym self : rather then of a charitable loue to other priestes . And here it may be considered , howe far we be fro the charitie of saynt Paule , when he sayd , ad Gal. iii. There is no iewe , there is no greke , there is no bondman , there is none fre , there is no male , there is no female , as who sayth , the charitable man settith no difference betwyxte countrey and countrey , betwyxte state and state , ne betwyxte kynde of male or female . For as it foloweth in the sayde texte , we all be one in Christe , that is to saye , we christen men ought to loue eche other in Christ , of what degree or condycion so euer we be . And surely laye menne do thus to spirituall menne , and many tymes loue a prieste , a monke , or a frier better then a lay man : but they wyll not commonly do so agayne , onlesse some profytte or commoditie comme to them therby , our lorde amende it , whanne it pleaseth hym . Amen .

I pray the procede nowe to some other matter . 18.

It is also a great defaut in many spirituall men , that they haue made pretence , that the tenth part belongethe to priestes by the lawe of god , for by that pretence all customes prescriptions of none payment of any thyng that is tythable , though the curate haue sufficient besyde , are clerely disalowed in spirituall courtes , and yet though somme question be nowe lately risen , whether the tenth parte be due by the lawe of god or not , no man indeuoureth hym selfe to sette the matter in a clerenes , but suffreth it and dyuers other thynges also to rest styll in doute as they haue done in tymes past . Therfore the statute of .xlv. E. iii. commonly called the statute of Silua cedua , whiche is taken by many spirituall men to be ageynst the lawe of god : wolde be sene , and if it be ageynste the lawe of god , then it wold be broken , and if it be not , then it wolde be confyrmed , and ferther be prohibite that none vppon a peyne shal say so herafter . For if it be suffred to stande styll as it doth nowe , vndontedly great variaunce and expences wyll folowe thervpon hereafter . And spirituall men are specially bounde to doo that in them is to put such thynges out of argument , and to set suche matters in suche a cleretie , that it shall appere , that they wolde not take one peny of the people for theyr spirituall ministration more then they oughte to doo of ryghte . And that they seke rather the helth of their soules , then any lucre of their goodes .

19. ¶ Also it is a right great ouersight that in matters concernynge temporall thinges , and wherof the spiritual court may yet after the custome nowe vsed in this realme holde plee , that they wyll iudge therin after the lawe ciuile or canon , and not after the lawe of the realme as they are bounde to do , and that vpon no lesse peyne then vpon the peyn of restitution , and yet they do not thus vpon the prescription of tythes , but folowe a speciall prescription deuised by them self , which in this realme byndeth not ne gyueth no ryghte . And in lyke wyse it is if a man by his wyll bequeth to one an other mans hors , this bequest after the lawes of the realme is vtterly voyde , for no manne after the lawes of the realme , maye lawfully gyue or bequeth that is not his , and yet in the spirituall court , they iuge the bequeste to be good after this maner : that he to whom the bequeste is made shall haue the value of the horse , and surely therby they bynde them selfe to restitution , and so it is of the age of infantes and many other thynges , wherin the lawes do vary , wherof I wyl no farther speke at this tyme .

They muste nedes sue for their right , and also defende it . For els it myght happen , that they in proces of tyme shoulde haue but a lyttell to lyue with . And suche a reporte as thou spekest of maye lyghtely go abrode without cause , and therfore they maye not leese theyr ryghte for suche exclamations .

As the common prouerbe is trewe , that there is neuer smoke withoute somme fyre , so is hit trewe , that this reporte is not rysen withoute somme cause , thoughe perauenture the cause be not so greatte as the reporte is .

But I praye the what be those cerimonies , that they meane of ?

They meane of crepynge to the crosse , and of the disciplins afore Easter , that the bryde muste be gyuen to the prieste , and that the brydegrome muste kysse the prieste , of the halowynge of candelles , churches , ymages , and belles , and of the beryng of candelles on Candelmas day , of sensynge the mynisters at certayne feastes , of lyghtynge a candell before the Gospell , or els not to procede any farther , ne that none shall say Dominus vobiscum , but he be within holy orders , and of dyuers other moo then I can remembre nowe .

All these be good and commendable .

I thynke they be . And yet many men wene , that if there were no money offred at the crepyng to the crosse , ne money gyuen for halowynge of churches , images , and belles , that those ceremonies wolde laste but a whyle : and vndoubtedly there be many that thynke , that there be sometyme diuers ceremonies at masse , that were rather brought vp for an honour to the ministers then of the sacrament , or of the seruice of god . And therfore they say , that if lesse worldly pompe then is many tymes vsed aboute the minystracyon of it , it wolde please our lord better , and be also more edifienge to the people then it is nowe .

27. ¶ Also byshoppes that be canonised haue a propre common appoynted vnto bysshoppes , and this Antyphon , Ecce sacerdos magnus , is often in their seruyce . And kynges that be canonysed haue moste commonly the common appropried to an abbot . And me thinketh that , that is not ordered , as it shoulde be . For as me semeth the clergy can not of congruence gyue no lesse honour to a kyng then to a byshop .

The canonisyng of sayntes , ne yet the seruice of the church profiteth nothing the saintes . And therfore it forceth lyttell what antyphan or commons they haue .

It is trewe as thou sayeste , but yet suche canonisations and the seruice ordeyned vpon it , be occasions to encorage theym that be of the same degree as they be : to desyre lyke vertue as they hadde that be soo canonysed , and sythe the vertue in princis is mooste necessarie to the people and to the holle common welthe before all other : it semeth somewhat to be meruayled , why suche canonisations haue not ben so ordered , that they shulde encourage princis to vertue more specially than any other .

Pryncis glorifye theym selfe but lyttell , for the canonisation of other prynces , ne care but lyttelle for the seruyce appoynted to theym .

Well I perceyue nowe , that thy meanynge is , that spirituall menne haue in suche canonisations ben more diligent to canonise one of the same degree , that they be of , thanne any other , as bysshoppes of byshoppes , priestes of pristes , and religious , of religious , and specially suche as be of the same regular order as they be . And yet though it be soo , it is no defaute in theym , as me semeth , but rather a prayse : for it is an enuye for vertue , whiche is called pia inuidia , a meke enuye , and that is commendable .

Enuye in vertue is commendable , as thou sayste , but an enuye , who maye haue his vertue more knowen , or moore lawded and preysed then other , is not commendable . And it is verye lyke that suche thynges haue ben sene in some menne , concernyng such canonisations in time paste , but in princis no suche affection can be iudged . For commonly lesse honour is gyuen to princis that be canonised , thenne to other , as it appereth of saynt Lucius that was the first kynge christened of the Brytons in this realme , and of saynt Ethelbert , that was the fyrste chrysten kynge of Englysshe men , whiche be but lyttel knowen , and haue but lyttell honour in comparison of other , and that me thynketh is not well ordred .

Well I perceyue thy mynde nowe in this mattier more perfitely then I dyd before , and nowe syth thou haste spoken before of canonisations of sayntes , I praye the lette me here thy mynde , to what intent they were fyrste ordeyned , and who hathe auctoritie to make theym .

One cause why they were ordeyned , was to encrease vertue in other , specially in theym that be of the same degre as they were , that be so canonised , as I haue sayd before , and it hath ben moste vsed for them that haue lyued a good and a blessed lyfe , aboue the common sorte of other good christen menne , to gyue the people god example in prayer , fastyng , and almes dede , in sufferynge of tribulations , and vexations for ryghtwisenes pacientlye , or suche other . And yf it please our lorde to shew myracles for him , wherby it appereth that he hath accepted his good werkes , that is a thing moch necessary in such canonisations : An other cause of suche canonisation hath ben also to eschue scismes & variances among the people , when one wold worshyp one as a saynte , and an other wolde say he were none . And in the chapytre Extra de reliquijs . Ca. Audiuimus , It is sayd , that thoughe myracles be done , that yet it is not lawfull to worshyp any as a saynct without auctoritie of the see of Rome . But what auctoritie the see of Rome hath to make suche a canonisation I neuer harde . Howe be it fyue resons be made in the glose , De reliquijs et veneratione sanctorum . Ca. vnico , Gloriosus libro . 6. why the see of Rome ought to do it before all other .