men to iugeth beste what so euer may be done wel and lausully dronknesse backbytyng fylthy coÌ„munication rebaudrie dothe verily declare she we a leude person euyn accordyng to the rule of the gospel For these thinges whiche in very dede are yuell thynges whan they come from the mouthe declareth the fountayne of the herte to be corrupte from whens suche stynche is breathed forthe And yet with such thynges we be but lyghtly offended or greued ye otherwhyses we reioyce in them coÌ„mende alowe them But he that doth eate flesshe we do so defye abhorre as though he were no longer a christen man Natwithstandynge that the gospell dothe forbydde to iuge any man in those thynges whiche of theÌ„ sllues are nat are nat yuel ye Paule also wylleth nat any maÌ„ to be iuged for meate or drynke Therfore who so euer eateth flesshe for a gret weighty cause he synneth nat at al agaiÌ„st the lawe for as moche as he hath done nothing coÌ„trary to the mynde of him whiche hath made the lawe He that eateth without necessyte yf he do a mysse he trespaseth but only agaynst the lawe of man But he that coÌ„demneth his brother he that backbyteth he that sclauÌ„dreth defameth his brother doth synne and trespas bothe agaynst the doctryne of the gospel also agaynste y e precepte of the 〈◊〉 Paule And in my iugement doth more greuously synne than he shulde if he dyd eate flesshe hole x. yeres togyder They cal them Lutherians and heretykes whiche doth eate flesshe Nowe this is nat the eatynge of calues flesshe but it is the 〈◊〉 eatynge of thy brothers flesshe Whether of these two thiÌ„ges I besech you is the more greuous offence synn And yet at that thyng whiche the authorite of y e gospel doth forbydde whiche Paule the apostel also doth forbydde no man is moued or greued at these thynges whiche coÌ„trary to the doctryne of y e gospel the custom of men hath brought in We do so shyuer quake as though the hole christian relygion shulde atones go to wrake for euer But here in the meane season aryseth two diffyculties or doutes of the whiche the one semeth to pertayne to order y e other coÌ„cernyng the hurtyng or 〈◊〉 of oure neighbours conscyence I graunt that an order is gretly to be regarded in so moche that it were better to suffre euyn some tyraÌ„ny or crudesyte than by troubliÌ„ge the order to make a coÌ„fusyon a great styrte in the worlde And Paule byddeth that maÌ„nes coÌ„pany to be eschewed whiche dothe lyue inordinately troublyng the coÌ„men or der And the same lest we shulde gy ue any man occasyon to be offeÌ„ded coÌ„mauÌ„deth vs to abstayne nat one ly from that thynge whiche is yuel in dede but also from al maner thiÌ„ ge whiche appereth to be yuel But that an order may be had establys shed by reason of order traÌ„quilytie It is 〈◊〉 that the heedes rulers haue their authorite sure and stable that the people obey them non otherwyse than the vycats or deputies of god I graunt al these thynges to be very trewe And Peter the apostel coÌ„demneth them whi che folo wyng their own sensual ap petites dispiseth the coÌ„men officers and rulers suche as be set iÌ„ highe authorite yet he speketh there as farre as I parceyue of the heed offycers priÌ„ces whiche were 〈◊〉 men infydels Howe moche more than ought the authorite of the bysshops to be sure inuyolate which if they be good they are to be obeyd as the frendes of god but if they be yuel yet dothe teche those thynges which be ryght good we ought to obey the doctryne whiche they teche But if they be neither good nor yet doth teche good thynges yet in my iugement they are soÌ„ what to be suffred left by troublynge the order of thynges gretter incoÌ„uenyeÌ„ce mischefe myght ryse This counsayle wolde I gyue to the christen people But if the wickednes of them shuld go so farforth that it were intollera ble bothe to god man which thig god forbydde euer to come to passe Christ him selfe can make suche ma ner scourges whippes wher with he may dryue out of his temple suche as he lyste nat to be coÌ„uersaunt there For lykewise as nat without great coÌ„syderation wysedome the election of y e 〈◊〉 hath ben traÌ„s lated from the people to a fewe meÌ„l so I do not holde with it that y e olde examples shulde be renewed brought vp agayne wherby the coÌ„men multytude dyde expel put downe their bisshops for euery litel cryme For we rede that Brice for y e surmyse of fornycation vnchaste lyuyng with his lauÌ„dresse was deposed by y e coÌ„men voice noyse of the people But as Paule coÌ„mauÌ„deth the wyues that in al poyntes they shulde be obedieÌ„t to their husbaÌ„des and haue them in reuereÌ„ce 〈◊〉 their lordes And agayn on the other ê‘te counsayleth the husbaÌ„des that they shulde mesurably geÌ„tely vse their authorite towardes their wyues re meÌ„bring that they are their felowes and matches in Christ the coÌ„heri tours of the kyngdom of heuen the one halfe of them selues that 〈◊〉 shulde apply them selues to their in fyrmyte weaknes with discretion and 〈◊〉 So in lyke maner the heedes rulers of the church are to be monysshed counsaysed that they do nat either abuse their autho rite power on the people neyther turne the obedieÌ„ce of the lympse peo ple in to their own tyraÌ„ny They ar shepe but the shepe of Christ rather than of the bysshops they ar shepe but for those shepe that highest and heed shepherde hath shedde his precious blode they are shepe but so derely beloued of their lorde y e whaÌ„ one of them was gone a straye he with careful dilygeÌ„ce sought for it and at the last whan he had founde it he brought it agayn to his feldes vpon his owne sholders They are shepe but resonable shepe in this 〈◊〉 egal peeres to the bysshops ye soÌ„tyme also are more 〈◊〉 〈◊〉 than certayne of the bysshops 〈◊〉 of these shepe are made pastoure or sheperdes The people was nat or dayned for cause of the bisshoppes but the bysshops were instytuted ordayned for cause of the people Wherefore albeit that the bisshop coÌ„ pared to eche one by him selfe of the people is more exellent as Pau le 〈◊〉 is 〈◊〉 of double honor yet that nat withstaÌ„dyng the respect and regarde of al the hole people to gider ought to be gretter thaÌ„ of one bisshop ye if a man dyd 〈◊〉 this also that the dygnyte also of y e hole multytude ought to be gretter than the dignyte of any one bysshop his sayeng doth nat vtterly disagre 〈◊〉 is soÌ„ what lyke to y e sayeÌ„g of Christ Our lorde Iesu asketh this question in the gospel whether 〈◊〉 to be gretter more worshypful he that serueth
An epystell of y e famous doctor Erasmê° of Roterdam vnto the reuerende father excellent prince Christofer bysshop of Basyle coÌ„cernyng the forbedynge of eatynge of flesshe and lyke constitutyons of men c. To the most reuerende father and lorde lorde Christopher bysshop of Basyle Erasmus of Roterdame wyssheth helth I Can scarse expÌ„sse with wordes most reuereÌ„de pÌ„late howe yuel this trouble wraÌ„glyng strife doth vexe greue my mynde nowe of late reysed vp I knowe nat by what persones in this noble cytie which at my coÌ„myÌ„ng hither I fouÌ„d very q iete pesable We rede how in y e olde tyme a strange Bore sente in by Diana brought gret trouble to the people of the countrey called Calydon But this besynesse trouble as I here say was brought in to vs by an housholde pigge The thyng of it self I mean to ete flessh in lent it not daÌ„pnable I dare wel say but yet that stubburn disobedient mynde semeth to be redy prepayred to any maner of mischefe if the truthe be so as I am enformed by the coÌ„munication of many men We rede in the histories of y e 〈◊〉 y t the rulers heed officers dyd punysshe a certayn boy whose play and pastyme was to pricke out the eyes of byrdes wher so euer he mizt catch theÌ„ Because that by this frowarde appetite sust of it self to do a mysse they gessed that he wolde ê“ue a mischeuous citezin a cruel redy to muder kyss We rede also that a certayn other man was merced iÌ„ a gret soÌ„me of money bycause whan the officer after the maner of the countrey asked of him whether he had a wyfe according to his own mynde suche one as he wolde haue her to be he answered bourdiÌ„gly ye truely haue I but by god nat accordyng to thy mynde such one as thou woldest her to be If one coÌ„ panion had made this answere to a nother in tyme of recreation it had ben a pleasant a mery iest but by cause it was spoken out of season neither in mete place neither to person according it dyd declare vtter a leude mynde lytel regardynge or settyng by y e authorite of the coÌ„men offycer ruler Therfore deserued punysshmeÌ„t nat the sayeng it selfe but the cyrcuÌ„staunce maner of the sayeng Custome confermed with long vse is a very mighty strong thyng whiche though it be neuer so 〈◊〉 vnresonable yet after it hath ones takeÌ„ place hath caught authorite vnneth it can be broken without great troubliÌ„g of the coÌ„my naltie neither coÌ„menly can it otherwyse be put downe than by lytel lytel after y e same maner as it crope in at the begynnyng Nowe fastynge and choyse of meates are of suche nature that if a manne vse them right they ar helping to good lyueng Fyrste sobernesse temperaunce of meate maketh y e mynde more free at lybertie to gyue atteÌ„daunce to suche studies whiche helpeth more nere to vertue parfyte lyueng Moreouer as y e body was a minister and a prouoker vnto the mysdedes whan we dyd synne and a felo we or ê‘taker of y e wicked plea sure so it is mete accordyng that in repentaunce he shulde be ê‘ttaker of sorowe payne be obedieÌ„t and do seruyce vnto the soule returniÌ„ge to the right way agayne Fastynge therfore and the choise of metes are good for two purposes Firste to tame the wantoÌ„nes of y e body y t he be nat wylde sturdy ayenst y e spyrite For as prouander is taken awaye from feers horses which be disobedieÌ„t to the ryder to them in stede of brede or otes is gyuen hayes So it is very well done that norisshynge meate be withdrawen from the body which rebelleth agaynst y t spirite by the reason of abundauÌ„ce of iuce ranke humours that su che kynde of metes be ministred vn to it wherof it shulde kicke winch as lytel as were possible againste y e mynde whiche is as a horsman or ryder to the body For as meate taken away from y e body mynissheth the ranknesse therof so are there certayne meates which so doth noryssh the body that he shal lyue but nat to ranke or wanton Moreouer it is good profytable to pease y e wrath of god ê“uoked with our synful dedes For verily whan he seeth vs to punyssh our sesues he than remytteth his vengeaunce No payne is more nere aê‘taynyng to euery man than whan both y e mynde is vexed with the hatered of synne coÌ„mytted and the body also punysshed w t the abstyneÌ„ce of thynges plesaunt desectable And verely this way meane to appease the wrath of god is shewed to vs in very many places of the olde Testament And Christ him selfe taught that there is a certayne kynde of deuyls which is nat caste out but by prayer fastynge And though it were shewed before of the prophetes also that the fcstes of the newe Mone the sabbot dayes the fastes the choise of meates su the other shadowes of the olde lawe shulde vanissh a way whan y e sight of the gospell began ones to shyne yet for all that the churche of Christ beyng yet but yonge newe begonnen al togider brethyng nothyng els but the newe Must of y e Euangesycal spirite after that her spouse was taken vp i to heuyn embraced nothyng more nor sooner than fastyng prayer And thaÌ„ euery man fasted and that dayly though they were not coÌ„pelled therto by any coÌ„maundement or lawe And y e most parte of christen men nat onely for beryng flesshe but also refrayning from the eatyng of fyssh all other thynges whiche so euer bare syfe ly ued content with frute herbes and rotes Whan Christ his apostels had gyuen leaue lybertie to euery man for to eate what so euer metes he 〈◊〉 at laste whan the custome of fastyng was ones receyued approued of the coÌ„men people in that no man grudged agaynste it than was it coÌ„fyrmed fyrst by y e authorite of other bysshoppes anon as ter by the authorite of the pope or bysshoppe of Rome Bycause than as I wene the charite of y e people waxing colde the moste parte dyd embrace loue carnalyte worldly pleasure The auctorite coÌ„maundemeÌ„t therfore of the bisshops was added put to as a spore to pricke forward y e myndes of weke ê‘sons whiche than were fallyng to worse thiÌ„ges Than was put to also y e coÌ„stitution lawe written to restrayn ouermoch lybertie as it were w t certayne graces and to kepe the people within their bondes that they shuld nat ronne to farre at large gyue them selues to all maner synne and mischefe Fastyng therfore the ab stineÌ„ce from certayn kyndes of metes can not vtterly be condeÌ„pned of this cause that they do nat profyte helpe any thyng at al vnto good lyuyng if they be vsed so as they ought
he hathe done If he whiche is offended or hurte wolde re fuse to obey the bysshop coÌ„maundyng him to remytte the veÌ„geaunce and to be at one agayne w t his neighbour It can not be douted but that for this disobedieÌ„ce he byndeth him selfe to the fyre of hell Why so Bycause this that the bysshop commauÌ„deth he coÌ„mauÌ„deth it accordiÌ„g to the doctryne of the gospel dothe rather offre put to him the coÌ„mauÌ„ dement of Christ than his own coÌ„mauÌ„demeÌ„t But whether the same thyng be done in these thiÌ„ges wherof we nowe do speke let vs coÌ„syder for what so euer I shall say I wyll speke it nat as one affyrmyng but as one inquiryng serchynge out y t truthe afore y t a bysshop both most vertuous euyn so most exellently lerned This is of suretie that the most parte of these thynges wherof we do nowe speke came iÌ„ fyrst and were brought vp by custom Nowe whom custome dothe bynde and in 〈◊〉 thiÌ„ges howe forforth whaÌ„ and howe longe it where somwhat to long here to discusse Fyrste of al this thynge me semeth might be proued by reason that a custom bideth no man more straitly thaÌ„ their mynde wyl was whiche were the begynners fyrst bryngers vp of y e custom Let be excepted in y e meane season y e hurtyng of other mens coÌ„science contempte or dispisynge It is to be beleued that they whiche fyrst of their owne free wylles layd downe their substauÌ„ce riches at y e seete of the apostels dyd it for that purpose that who so euer wold nat do 〈◊〉 shulde be bouÌ„de to euer lastynge payne Or that they whiche fyrst began to abstayn from the eatyng of flesshe wolde be the begiÌ„ners of this custome with y e mynde and wil that who so euer afterwar de wolde nat do the same shulde be bouÌ„de to euerlastyng deth Nay I wene rather y t suche was their mide and suche their coÌ„munication that if they had sene any maÌ„ beyng wea ke feble in body whiche prouoked by their exaÌ„ple wold haue enforced to do the same they wolde haue mo nysshed and couÌ„seyled hym by these wordes Trewly beloued brother I whiche haue a body rebellious to the spirite nat without cause do cha stice punysshe my flesshe with fastes Thou hast a body both weake febly also obedyent ynough to the spirite whose weaknesse is to be cured rather than wantoÌ„nesse to be kepte vnder punysshed Wherfore prouyde se for the helth of thy body takyng suche meates mesura bly with gyueng thaÌ„ges to god whiche are mete for the that thy body may y e more lustely coragiously do seruyce to his spirite After su che facyon doth Paule couÌ„sayle his welbeloued Timothe that he shuld vse a lytel wyne for the weaknesse of his stomake often sickenesse diseases Nowe whether custome coÌ„trary to the wyl myndes of theÌ„ which haue ben the begynners of 〈◊〉 dothe bynde to ony synne lykewise as whan any maÌ„ monyssheth another of his mysdede although he do it nat for thentent that he whiche is monysshed shulde synne more greuously yet he whiche monysshed of his synne doth nat repent ameÌ„de synneth more greuously thaÌ„ he dyd before it is nat mete tyme nowe to discusse This onely is to be consy dred whether in these thynges whiche beynge of them selfe lauful are made vnlauful onely by the coÌ„stytution of man it was the mynde wyl of the bysshops popes whan they dyd coÌ„fyrme the custome receyued vsed that who so euer nat of any malycious coÌ„tempte but thorough frayltie negligence dyd nat obserue kepte the custom shuld be bouÌ„de to y e fyre of hel god is nat so cruel or veÌ„geable y e for euery lyght faute he wyl caste them in to helle whom he hath redemed w t his own blode He knoweth the weaknesse fraylte of his creature he suffreth many thynges in vs afore that he wyllcutte vs awaye from the body of his own sonne But who so euer coÌ„mytteth a deedly synne of the meÌ„ bre of Christ is made the meÌ„bre of the deuyl of the heyre of heueÌ„ly lyfe is made y t heyre of euerlastyng fyre Seynge than that the bysshops are succeded in to the roume of him whi che secheth to haue all men saued to distroy no man and if they bere fatherly affection towarde their flo cke coÌ„sydering also that their selues are men frayle weake in many thynges nedyng the mercy of god Howe is it lykely to be trewe that they were of this mynde that they wolde with their coÌ„stitutions made by them whiche are nought els but men bynde their brethern sonnes to euerlastyng payne namely seiÌ„g they may knowe euyn by their own myndes that the myndes of men be prone redy to synne ye oftenty mes are wonte to be styred prouoked to lust of synnyng so moche the more bycause they are forbydden Temporal laye princes whiche beareth a swerde by their office and whiche with feare punysshmeÌ„tes by their professyon holdeth the people backe from roÌ„nyng to moche at large yet wolde they nat although they myght the lawes whiche they ordayn make to be rigorus that the transgressour breaker of them shulde forth with lese his heed And yet can they kylle nothyng els but the body onely And do the bysshopes whose parte is to saue meÌ„ with the swerde of the worde of god for a lytes meate or drinke whiche Crist hath gyuen vs lyberte to take requere that the breker of their constitution shulde go bothe body soule in to y t fyre of hesle namely seynge that it lyeth in their power nat to cast on this boÌ„de or snare nor to bring men in to this great paryl icopardy Moreouer y e bondes of the EuaÌ„ gelical charite is greter than y e bon des of kynred the bondes of y e spi rite than the boÌ„des of the flesshe the bondes of god than of nature But what carnal father was there euer so cruel agaynst his sonnes y e is he had forbydden them y e driÌ„kyng of wyne lest at any tyme y e driÌ„kyng vnmesurably might cast them selues in to a feuer he wolde requyre that this his forbyddynge shulde be of so great streÌ„gth that if they dyd nat obey it they shulde suffre dethe namely seyng that they might driÌ„ke wyne safely ynough without any hurte so they drinke it mesurably No doute of it he wolde forbeare and refrayne from gyueng any suche coÌ„mauÌ„dement if he knewe that his sonnes shulde be in dauÌ„ger of so great paryl he had leuer that they shulde sal in to some feuer than to ronne in to ieoê‘dy of theyr lyfe Be sydes this I do nat suppose y e there is any man but he wyl graunt that the lawes of god which he him selfe made ordayned are more to be re graded set by than y e lawes made by
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