gospel shulde be distro yed for euer but there is no man to whom it is more coÌ„uenyent to with stande them than the heedes and ru lers of the church So crope in by ly tel lytel y e custom which hath made y e friday a fyssh day Afterward whan this was wel 〈◊〉 to passe saterday also was taken from vs and no we wednisday also is iÌ„ great ieopardy And for suche maner cere monyes we se so many men to be so re afflycte to be in ieoê‘dy ye fynally to dye we se many men to staÌ„de folysshly in their owne conceyte and to thynke them selues trewe cri sten men whan they are in dede very iewes and for the trust confydence which they haue in these thynges to regarde no whyt those thynges which belongeth to trewe holynesse vertuous lyueng but y e cha rite of the gospel teacheth vs to socour helpe those whiche are in afflyction The lyberte of the gospel ought nat w t suche thiÌ„ges brought in out of mesure to be called away from more earnest sadde studyes and exercises or pastymes ☞ And thus farforth be it spoken generally of suche maner thynges nat bycause I wolde defende those presuÌ„p tuous disobedyent persons but y e your wysedom after that the circuÌ„staunces of the cause be examyned and discussed might prouyde loke aboute that neyther more nor lesse were done than the thyng it selfe requireth NO we wyl I plede myn owne cause iÌ„ fewe wordes nat bycause I haue gyuen occasyon to any good man for to be offeÌ„ded for that whiche I dyd I wolde nat haue ben a 〈◊〉 to haue done it if Christ hym selfe had sytten at y e same table with me For I was iÌ„ that state that any man wolde haue 〈◊〉 me more worthy to be piteed thaÌ„ to be rebuked But that nat withstaÌ„ dyng I wyl nat suffre that amoÌ„ge those which knoweth nat the mater as it is in very dede any man myzt cloke his owne boldnesse by myne example or by my necessyte defeÌ„de his owne vndyscrete presumption Fyrst I dyd nat 〈◊〉 or exhorte any man to eate flesshe without necessytie but rather I taught that the coÌ„men custom is to be folo wed and obserued I my selfe haue suche affection to warde flesshe y t if I myght mayntayn saue my lyfe with pees fetches I wolde neither desyre flesshe ne 〈◊〉 Moreouer nat withstandyng y t I am wont al most eche lent to be in greate ioê‘dy by the reason of weaknesse sicklynesse of my body and of a certayne natural hatered that I haue to war des fysshe In so moche that y e physycions haue oftentymes called on me and counsayled me to helpe my selfe by eatyng flesshe vet I dyd ne uer folowe their couÌ„sayle but ones in Italye whan the phisycion had thretned me thaÌ„ certayn dayes that there was none other way with me but dethe vnlesse I wolde folowe his counsayle And yet for al that I dyd after his couÌ„sayle but a fewe dayes onely and thus farsorth that I dyd eate the brothe of flesshe tempred with the 〈◊〉 of egges abstaynyng from the flesshe selfe whi che although my minde had desyred yet my stomake wolde nat haue receyued so weake and feble it was at that tyme nowe a fewe dayes in this lent and that by the coÌ„mauÌ„dement of the phisycion nat with out lycence and pardone of y e pope whose bulles I haue hadde redy to shewe these certayn yeres yet dyd I neuer vse them afore nowe as concernynge the eatynge of flesshe Admytte that I dyd this without y t phisycions authorite What phisycion knoweth better this my weake body than my selfe But the case put that I had done it without any pardon or lycence Doth nat necessyte excuse better than any ê‘done Fyrst coÌ„syder myne age y e weaknesse crachynesse of my body almost coÌ„tynual consyder y e labour and traueyle of iournayeng the labours iÌ„ studyeng wherin I am bu syed contynually aboue the streÌ„gth of bothe my body mynde Moreouer the murre fleme nay rather a very pestyleÌ„ce payned vexed me almoste xx dayes The same hauyng recourse after a certayn space betwene helde me bothe longer and more greuously Besydes this a ly tel before lent y e stone toke me with a marueylous payne turmeÌ„tynge of al my body This disease though it be most sharpe cruel most redy paryl ieopardy is in it of all diseases for women are nat in mo re ieopardy of lyfe whan they traueyle of chylde yet almost euery se conde day it had recourse to me so that with a wretched and a paynful frutefulnesse I dyd 〈◊〉 in one day and traueyled the nexte day in the thirde was delyuered What wise man wolde nat say that I had ben a murdrer of myne owne selfe if I had abstayned from flesshe beyng in that case He y t wyl folowe Erasmus lette him solowe him in euery poynt and he shal nat be blamed Nowe what perteyneth the example of Erafmus to them whi che are stronge in good helth whi che ar ydel which are droÌ„ken which eateth in dispyte or for a scorne nat for any necessyte Nowe there remayneth one doute as concernyng the offendyng of weake persons I do nat deny but that christian chary tie counsayleth in euery thynge as moche as maye be to prouyde that weake persons haue none occasyon gyuen to them wherfore they might be offended I here Paule redy to abstayne from the eatyng of flesshe al his lyfe long rather than that he wolde offende his neyghboure with his eatynge But the same Paule as we haue sayd before doth chyde and rebuke those which 〈◊〉 their brother for meate or drinke And in the meane season he reckeneth them to be most pestylent whiche dyd for bydde to eate the meates whiche god hath ordeyned to the vse of man ☞ Why doste thou sayth he 〈◊〉 another maÌ„nes seruaunt he standeth or 〈◊〉 to his lorde or master wherfore am I iuged of another mannes conscyence in that thynge for the which I gyue thaÌ„kes to god He that eateth lette him not dispyse him that doth nat eate And he that eateth nat let him nat iuge that par sone whiche eateth After the mynde than iugement of Paule he is the weaker person of y e two which doth nat eate And he synneth more greuously which iugeth one that is bet ter than him self to whoÌ„ he ought rather to haue gyue place And yet charite whiche atteÌ„preth applyeth her selfe to al men gyueth place for a season to the weaknesse of this ê‘sone if he be offended of any probable or lykly cause if he can nat be amended but nat vtterly in euery thynge at al tymes For there is some thyng wherin the weake person is to be monysshed and taught Ther is wherin he is to be rebuked or repreued There is also wherin he is to be dispysed for els by conty nual applyeng to
wayteth at the table or he that sytteth at y e table Is nat he the gretter sayth Christ whiche sytteth at the table But the people are those chyldren sonnes of the spouse whiche as honorable ê‘sons sytteth at the table or borde of y e gos pel The prelates of the churche be ministers which standeth by walketh to fro lokyng about that no thyng be wantyng to any of the gestes syttyng at that borde and that whiche they perceyue to be most coÌ„uenyent mete for eche man y t they bringe forthe out of the riche store-house of the spouse which is Christ If Christ whiche without coÌ„trauer sye or doute is gretter than al coÌ„pa rison dyd cal him selfe a minister or seruauÌ„t behaued him self as a ser uaunt euyn vnto the wasshyng of his apostels feete What aught the bysshops to do whiche accordynge to the mynde of saynt Hierome are fathers nat lordes but mynisiers to whom the dispensation mynystration of the mysteries of god is coÌ„mytted betaken nat the authorite whiche also may fal in to synne as wel as other men are ignoraÌ„t them selues in many thynges Let the bysshops therfore rule gouern the people but as a fader ruleth his children or sonnes as the husbaÌ„de ruleth his welbeloued spousesse or wyfe Neither let the bysshop wene that it is lauful for him to do what soeuer him lyst with his flocke of y e whiche he shal gyue accoÌ„pte recke nyng to the heed shepherde the ve ry pastor Christ. And let him remeÌ„ bre this thing also that his authorite is to be defended maynteyned nat onely by sharpe strait coÌ„mauÌ„ dementes by proude stately conntynauÌ„ce by 〈◊〉 or 〈◊〉 and punysshmeÌ„tes or vengaunce with the which thinges nat so mo che as the very tyrantes are wonte suffyciently to mayntayne their authorite but rather with purite ho lynesse of lyueng with mekenesse with myldnesse geÌ„tilnesse with 〈◊〉 〈◊〉 doctryne with fatherly monicioÌ„s with louyng frendly exhortatioÌ„s Paule in punysshyng him which had his fathers wife executed and shewed forth y e authorite of an apostel but howe oftentymes dothe the same Paule humble hym selfe spekyng fayre prayeng besechyng 〈◊〉 requeryng in goddes behalfe CoÌ„tynual purite cleÌ„nesse of lyfe is a certayn thyng worthy to be honoured had in reuereÌ„ce An EuaÌ„ gelycal mynde dispisyng riches dis pisyng houours dispisyng pleasures desyrous to do good to al men redy to put euen his life iÌ„ ieoê‘dy for the sauegarde of y e flocke coÌ„mytted vnto him wiÌ„neth the fauour of the people more than a man wolde beleue A mynde replenysshed with knowlege of holy scripture a tonge no lesse holy than eloquent vtteriÌ„g and briÌ„gyng forthe of the riche store house of Christ bothe olde thynges and newe maketh y e people to loke vp purchaseth to hym selfe great reuerence worship By these thynges chefely the authorite of the bysshops is both goten defended moche better more safely thaÌ„ by these wordes We ordayne we decre determyne we charge we coÌ„maunde we wol suche other Such thynges as I rehersed her afore causeth that the people wyllyngly of their own accorde doth a great dele more than is required of them that they be more styred with fatherly exhortation than with any manacyng or threttes be they neuer so lordly shar pe cruel Do we nat se as oft as any man spriÌ„geth vp coÌ„mended w t any maner opinion of holynesse whiche appereth to be a trewe preacher of the gospel howe greatly the 〈◊〉 dothe sauer him with al their herts how desyrous they are to here him how they marke regarde his wordes howe al their mynde is holly gyuen sette to gyue hede to that whiche cometh from his mouth If they dyd se parceyue a very father ly mynde suche as Paule or Peter had what thyng wolde nat the people do The disciples receyued Pau le non otherwyse than if he had ben Christ him selfe beyng redy euen to plucke out their owne eyes to haue gyuen them to him if he had desy red it By this meanes shal y e order best be mayntayned 〈◊〉 and their authorite be made fyrme stable and peace concorde sted fastly coÌ„tynue if both partes stryue labour eche to ouercoÌ„e other with benefaytes doyng their dewty to other for 〈◊〉 it is but a tyrannycal peace whan y e people oppÌ„ssed with 〈◊〉 resteth are quiete in their bodies but in their miÌ„de doth grudge agaynst their superiours curseth wyssheth yuel vnto theÌ„ Neither let any man crye out the autho rite of the prelates bysshops forth with to be mynisshed if prouisyon be made for the lyberte quietnesse of the people Fyrst this thyng beloÌ„ geth to the mayntenauÌ„ce of the bysshops authorite that the people do iuge wel haue good opynion of them But that man semeth to haue lytel good opynion of them whi che iugeth them to be of that mynde that they wolde their subiectes to be wrapped intangled with very ma ny snares 〈◊〉 of coÌ„stitutioÌ„s so that they myght rule after theyr owne pleasure That man onely hath good 〈◊〉 of the bysshop which iugeth him selfe to be of that mynde that he coueteth very 〈◊〉 his 〈◊〉 to be as free as myght be in Christ at lyberte from 〈◊〉 ce entaÌ„glyng of scrupulusnesse gyleful snares For that man doth nothyng derogate or mynisshe of y e kynges authorite which wolde nat that he might do any thing coÌ„trary to right good coÌ„scieÌ„ce coÌ„trary to the coÌ„men lawes contrary to y e customes priuileges of the cytezins contrary to the othe whiche he made at his coronation Nay rather he taketh a way y e hole authorite of the kyng whiche iugeth that of y e kyng whiche is more mete to be thought and iuged of tpraÌ„tes than of a lau ful prince Wherfore if the kyng do nat require or loke y t any maÌ„ shuld be bounde by his coÌ„mauÌ„dement or statute to any payne either of paying money or els of suffryng in his body excepte his statute be rightful and accordyng to equite resonable and made after dewe forme maner approued by the coÌ„sent of the people finally dothe not requyre that euery maner coÌ„stitution shulde make them bouÌ„de to ieoê‘dy of their lyues dothe nat that man seme to iuge the bysshop to be a very 〈◊〉 whiche iudeth him to be of y t mynde that he wolde his 〈◊〉 to be bouÌ„ de with al maner constitutioÌ„s of his makyng to y e 〈◊〉 of helle But the lawes of 〈◊〉 laye princes are 〈◊〉 ful of 〈◊〉 thret nyng with a payne soÌ„what 〈◊〉 pe cruel doth 〈◊〉 meÌ„ rather than punysshe theÌ„ What maner lawe that lawe of the. xii tables is sayd to haue ben whiche commaunded that the body of that man shulde be cutte in sonder whiche was in dette to
own nature are neither good nor yuel Paule as concernynge the vse of meates other whyles among the iewes was made as a iewe to thende y t he myzt wynne the iewes to Christ. Agayne among the geÌ„tyles he became a gen tile to wyn them also But it shulde be an vnsemely thing against rea son if any man no we a dayes also wolde lykewise amoÌ„g the iewes become a iewe abstaynyng from the meates whiche are forbydden nat lauful to be eaten among them 〈◊〉 he myght ronnein to the hatered of the iewes Ye moreouer Paule rebu keth Peter by canse that whan the doctryne of Christ was so publysshed and sprede abrode that it was mete accordynge for the iewes beyng taugh monisshed to haue forsaken caste away their superstitious weaknesse yet he lest he shuld haue offended the iewes dyde withdrawe him selfe from the company of the gentyles and wolde nat eate with them and so auoydyng to offende the iewes he fell in to a more greuous offendyng of the gentiles That tyme was as aman wolde say the infancy and fyrst age of the gospel And the relygion of y e lawe which they had lerned and receyued of their forefathers whiche also was confyrmed by long vsage and custom was so faste grounded and roted inwardly in y e myndes of the iewes that this affection for a season was to be pardoned to be suf fred in them for as moche as it dyd springe and ryse of an honest cause and coulde nat sodainly be agayne 〈◊〉 out of the myndes os men Moreouer of this offendyng great ieopardy shulde haue folowed ☞ The nation of the iewes which toughly cleued to the custome vsed of their forefathers was tourned to the hatered of the gospel The gentyles so hated and abhorred the bur thayn of Moyses lawe that many of them coulde fynde in their hertes rather to haue renouÌ„ced Christe agayne than to receyue the ceremonyes lawe of y e iewes And whan nothyng is more abhomynable thaÌ„ idolatry yet he that dydeate of the flesshe whiche was offred in sacryfyce to an idole at that tyme gaue a sykely occasyon to be suspected as though he dyd fauour and agree to the suê‘stition of them with whom he dyd eate And yet cryeth Paule euen in this also y e lawe to be abro gated and of no strength he cryeth that an ydole is nothynge that the flesshe offred to an idole is nothyng els but as other flesshe is he rebuketh that man who so euer wyttiÌ„gly offendeth his brother with his eatyng But agayne he chydeth hym whiche iugeth another maÌ„nes conscience in meate or drynke whiche speketh yuel of his brother for the meate sake for the which he gyueth thankes to the goodnesse lyberalyte of the lorde which hath created and made al thynges to the behoue and vse of men He scorneth the folysshe wysedome of them whiche as though they had taught a certayne great thyng dyd saye Touch nat taste nat handyl nat As the superstitious choyse of meates which the iewes vsed by the couÌ„sayle authorite of Paule hath begon to 〈◊〉 dispi sed after that y e gospel is nowe suffyciently publysshed openly knowen So of lykelyhode it semeth y t the meate offred to an ydole is to be dispysed seyng that it is nowe suffyciently knowen that christen men may with pure and clene conscience eate al maner of meates accordyng to the necessyte of the body gyueng thankes to him whiche hath ordayned and prouyded al thynges y t are in this worlde for his worshippers Whan he him selse is lorde of al thin ges and whiche wolde nothyng to be impure or vnclene to those persons whyche be pure and clene Wherfore to conclude seyng that the lauful cause to be offended cesseth Seyng also that the kyngdom of god is neither meate ne drinke seyng that the abstaynyng from certayne meates prouoketh the moste parte of ryche men to superfluyte delycate fare dothe cruelly greue and payn the poore men It is to be consydred and loked on whether we ought to stryue so greatly as we do for suche maner constitutions In that tyme wherof we spake before the apostels for a season dyd that thing which they thought most expedient for the fortherauÌ„ce of the gospel which than was yonge and newe begon Somwhat they applyed them selues to the affectioÌ„s of men remaynynge of the maner of lyueng whiche they had vsed aforetyme And that they so dyd it was but for a season of charite and not of right or necessyte and they dyde nat so in al thinges nor at al tymes neither yet without spekyng agaiÌ„nst suche infyrmite as we haue sayde before But no we adayes how for tuneth it that occasyon to be offeÌ„ded is takenne of suche thynges the vse wherof is nat forbydden by the gos pel but rather y e forbidders of them are condempned by the writynge of Paule the apostel Forbyddynge sayth he the meates whiche god hath created to be eaten and sorbyd dyng to mary or wedde Finally howe farforthe semeth the greuyng or offending of our neighbour to be auoyded Paule dyd forbeare and abstayne from y e flesshe which was offred to an idole but nat except he had ben warned afore that it was sacrifyced to ydoles But the same Paule dyde eate all maner meates askyng no question for hurtyng another mannes conscience And yet in this thynge wherof we do nowe speke the offendyng of other meÌ„nes conscieÌ„ce myght be auoyded without any great grefe or incoÌ„modite for he that for a season dyd refrayn from flesshe offred to an ydole had other flesshe at hande which he mizt 〈◊〉 If any man dyd 〈◊〉 froÌ„ builes flesshe whiche was offred to Neptunus he myght eate partrych or capon whiche was nat offred to any false god and yet dyd they nat so moche as abstayne from flesshe which was offred to idoles but one ly whan they sawe occasion Some man abstayned from swynes flessh and dyd eate a plouer But nowe a dayes whan for y e most parte of the hole yere the eatynge of al maner flesshe is forbydden thynkest thou it right or reason that I for y e weak nesse and superstityousnesse of this man or that shulde stande in ieoê‘dy of my helth and of my lyfe seing that by this tyme all christen men ought to haue ben taught that they shulde nat iuge their neyghbour by suche maner thynges But if it seme to be that chusten charite so mo che ought to apply it selfe to y e weke nesse of vnlerned or superstycyous persones that to auoyde the offendyng of them we wolde haue hym whiche is stronge in conscyence to ronne in to ieopardy of his helth or of his lyfe Why do we nat y t same in those thynges wherin is iust and manyfest occasyon of offendyng other men There be prelates of y e church whiche whan they haue yere ly rentes and possessyons so great that they maye compare in rychesse with any kynges yet neyther they
their myndes to do nothyng els but norisshe the disease sickenesse of weake ê‘sons in conscyeÌ„ce is the straightest nexte way to distroy al EuaÌ„gelycal holy nesse And yet Paule speketh of infyrmyte weaknesse whiche was welnere 〈◊〉 which by y e reason that they had receyued it of their elders auncesters also of longe vsage custome was so depely soken setled in the myndes of men that it coulde nat sodaynly be plucked out agayn for so the iewes coul de nat suffre the lawe to be abrogat and disanussed in whiche they were born brought vp had coÌ„tynued in the relygious obseruation therof to their olde age So some man of the gentyls if he shulde haue sene a christen man syttyng at the table among coÌ„pany where was set afore them flesshe whiche had ben offred to ydols he coulde nat but suspecte that that christen man dothe coÌ„sente to the suê‘stition of theÌ„ with whom he kepte coÌ„pany at meale And yet for al that Paule cryeth out stoutly boldly in the meane season that an ydole is nothing that it is lau sul to eate what so euer thyng is sol de in the shambles He cryeth that the ceremonyes of the lawe whiche were ordayned for a season ought to be abolysshed put a way whan the gospel shulde take place be of strength And to make an ende he withstode Peter rebuked hym to his face bycause he was nat yet bol de to set lyght by the vayn offeÌ„dyng of the iewes Therfore it was another kynde maner of offendynge y e neighbour wherof Paule dyd speke the occasyon wherof rose by rea son of a rooted custom whiche they had vsed in their lyfe afore ledde But we gendre seche dayly to our selues newe mater occasyons to be offeÌ„ded after this maner 〈◊〉 though we do se and perceyue wel ynough ho we greate hurte hynderaunce of trewe holynesse hath gro wen therof to y e lyfe of men Paule suffreth the weake ê‘sons but vpon this hope that they wolde profyte growe vp to syrmyte strength of conscience We do 〈◊〉 〈◊〉 al togider to ceremonyes hauynge no mynde or regarde of those thynges whiche alone dothe make be trewly vertuous good lyuers But to returne agayn to myne owne cause howe so euer the mater standeth as concernyng the auoydyng of offendynge our neighbour neither iÌ„ this thynge shal any man thynke as I trowe that there lacketh in me charite couetyng to gyue place to y e infyrmyte weaknesse of my neyghbour I had ordayned the popes pardon as a preseruatyue agaynst suche maner offences for I do nat se for what other vse it is good or ê“ fytable to me furthermore as mo che as I myght I dyd eate flesshe se cretely ye moreouer I dyd vtterly abstayn from flesshe euyn to y e ma nyfest and open ieopardy of my lyfe oftentymes disobeynge the cousayls of phiscyciens What can I do more excepte that for to auoyde the supersticyous weaknesse I wyl nat say the peruerse masyce of certayne persones whiche fyndeth sautes with euery thynge I shulde also dye He shulde be an vncharytable man I trowe whiche wolde requyre this thynge of me I my selfe shulde be a manqueller if I wolde do accordynge to his request It belongeth to the charite of a christen man to interprete and iuge euery thyng to y e best what so euer maye be done with a good mynde purpose And those which be lerned in the christen faithe ought to haue knowen that fastynge eatynge of fysshe was nat coÌ„mauÌ„ded apoyn ted for theÌ„ which are in ieoê‘dy by y e reason of sicknesse but to such whi che are in ieoê‘dy by reason of raÌ„cknesse wantoÌ„nesse of y e flessh But if any man yet be very suê‘stitious if he that eateth flesshe do monyssh and couÌ„sayle him by these wordes Brother let nat myne exaÌ„ple a ny thing offende you I am coÌ„stray ned to do y t I do wolde god I were more helthy I am glad of 〈◊〉 streÌ„gth helth do nat you wrongfully accuse my feblenesse weakenesse He hath sufficieÌ„tly as I wene dis charged his own coÌ„scieÌ„ce but no we to make an ende In lyke maner as I do iuge theÌ„ worthy to be sharpely rebuked whiche of a sedytious presuÌ„ption boldnesse dothe violate breake the coÌ„men custome namely suche a custome which is nat coÌ„trary to trewe holynesse gode lyueng Some semeth y t the curates prea chers shulde do very wel if by y e au thorite of the bysshops they dyd denouÌ„ce fastyng to the people in this wyse Derely the hole lyfe of chrysten men ought by coÌ„tynual sobernesse to be a certayn fast nat onely from meates but moch more from al maner riote from al pleasures of this worlde froÌ„ carnal affectioÌ„s or desyres of the flessh whiche warreth alwayes agaynst the spyrite But yet neuerthelesse the authorite of y e church the custom of our elders fore fathers exhorteth calleth vpon vs that such as may for strength of body for lauful age plenty of substauÌ„ce shulde prepare their myndes with fastyng to y e holy day But let your fast be such as becometh christen men if you wyl that it be acceptable plesauÌ„t to Iesu Christ let it be an hole parfyte fast It is the lest parte of fastyng the abstyneÌ„ce of certayn meates it is an vnplesaunt fast to god wherby peace coÌ„corde is broken They that do fast let theÌ„ gyue thankes to god for y e streÌ„gth of their body whi che by abstyneÌ„ce fastyng is made more apte mete to godly thynges And they whiche do nat fast let theÌ„ gyue thaÌ„kes to the lorde whiche of his lyberalyte goodnesse doth my nyster dyuers plenty of meates to norisshe coÌ„forte our weake feble bodyes with al. They that fasteth let them nat stande therfore in their owne coÌ„ceyte as though they dyd a gret an exelleÌ„t thing excepte they put to greatter and better thynges They whiche fasteth nat lette them so moche the more endeuer by godly exercyses workes that they maye make recoÌ„pence amendes for that thyng whiche the weaknesse of body wyl nat suffre theÌ„ to do He that doth nat abstayn let him nat trouble the coÌ„men custome let him auoyde the offendyng of weake persons as moche as he may coÌ„uenyently He that dothe abstayne lette him beware y e he iuge nat his neigh bour agaynst the doctryne both of Christ the apostels of such thynges whiche of their own nature are indifferent maye be done outher wel or yuel He doth lesse synne whi che suppeth al his lyfe without any nede than he which for meate or dri 〈◊〉 sclaundreth backbyteth his ney ghbour whom accordyng to the coÌ„ mauÌ„dement of god he ought to loue as wel as his owne selfe Suche maner monytions counsayls by cause they helpe greatly to the purpose are ofteÌ„tymes among to be re hersed to the people Moreouer this thiÌ„g also I wolde sayn to be playn ly declared shewed for the weake and fraysul consciences sakes whi che coÌ„stitutyons bynde and whom they bynde and whom they bynde nat howe farforth they bynde or nat bynde Neither I do thynke in my mynde that so narowe bouÌ„des or meares are to be sette marked out in these thynges which may be released of man let these be gentyl and fauourable fatherly charitie But agaynst enuy against back bytyng agaynst manslaughter agaynst warres and such other vn douted very pestylences and poysons of the christyan holynesse let the authorite of y e bysshops be sharpe and cruel These thynges I thought best to write to you moost worshypful man most vertuous prelate nat that I wolde teache you whiche are moft lerned or plede my cause and defende my selfe before youre hyghnesse whiche knoweth bothe my labours in studies which I haue taken for the coÌ„men profytes sake also this my mynde whi che desyreth nothyng lesse thaÌ„ meate or drinke and the weaknesse of my body which is encreased by olde age and this presente disease whiche cleueth to me and vexeth me to to moche But that by you I myght outher pacifye or heale other men if my dede happely hath offended any men or myne exaÌ„ple hath drawen any to ouermoche lybertie or boldenesse And that these thynges somwhat largely hath ben dysputed of me there was none other cause els but onely that I had very good opi nyon of your synguler wysedome and gentylnesse or pacience For whan I dyd consyder cal to my re nembrauÌ„ce the noblenesse of your 〈◊〉 your most pure and 〈◊〉 maners exellent lernynge ynally your synguler wysedome and other gyftes vertues semely for a bysshop I dyd nat feare feste you wolde take any thyng in to sus 〈◊〉 whiche were spoken soÌ„what boldly largely of the oflyce dew tie of bysshoppes I pray god that wel might your highnesse fare most holy and vertuous prelate At Basyle on Eester monday The yere of our lorde god M. CCCCC xx ii Printed at London by Thomas Godfray CuÌ„ priuilegio regali