a letter sent from no man. "The letter of credence" (CWM 6/1.24/4–26/7) was supposedly sent from More's "ryght worshypfull frende" (CWM 6/1.21/7) to introduce the Messenger. As More once fashioned "Utopia" or "no place," he now creates "no man." Ch. 1 also contains "The letter of the author sent with the boke" (CWM 6/1.26/8–27/27). More as Author sends his fictional friend a transcription of the four sessions between himself as Mentor and the Messenger. So in Tusculan Disputations (45–44 BC), Cicero sent Brutus a transcription of five days of supposed dialogue between "M." and "A.": "Magister" and "Adolescens" or "Marcus" and "Auditor." These speakers offer a model for Anthony and his nephew Vincent in More's Dialogue of Comfort (1534–35). See O'Donnell, "Three Dialogues of Comfort."

worshepinge . . . images. In the second edition of Dialogue (May 1531), More added a long passage to Bk. 1, Ch. 2 defending religious images (CWM 6/1.39/26–47/22, 6/2.556–57). For other long additions to Dialogue, cf. [P2, “S. Gregory” and commentary note] on images and [Q5, “S. Iames” and commentary note] on faith.

in comune. Cf. [F3, “As oure papistes beleue” and commentary note], and "the comen fayth" (CWM 6/1.37/34, 38/1), "comen report" (CWM 6/1.38/4), "commonly condempned" (CWM 6/1.38/9).

maior . . . minor. Tyndale accuses More of the fallacy of the "undistributed middle," of using the words "common," "church," "faith," and "good" in one sense in his major premise and another sense in his minor premise and thus drawing a false conclusion.

seruaunt . . . sake. Cf. Matt. 10.40, Mark 9.37, Luke 9.47, John 13.20.

what . . . Christ. Cf. Matt. 25.40.

.xij. . . . christe. Cf. Matt. 19.28, Luke 22.30.

Mary . . . passion. Cf. Matt. 26.7, Mark 14.3, CWM 6/1.49/13–16, Answer [G3v, “we . . . heed” and commentary note].