An epistle of the famous doctor Erasmus of Rotterdam/ unto the reverend father & excellent prince/ Christofer bishop of basil/ concerning the forbidding of eating of flesh/ and like constitutyons of men. etc.   

To the most reverend father and lord/ lord Christopher bishop of basil/ Erasmus of Roterdame wisheth health.  
I Can scarce express with words most reverend prelate/ how evil this trouble & wrangling strife doth vex & grieve my mind/ now of late raised up (I know not by what persons) in this noble city/ which at my commynng hither/ I found very qiete & peaceable. We read/ how in the old time a strange Boar sent in by Diana/ brought great trouble to the people of the country/ called Calydon/ But this business & trouble (as I here say) was brought in to us by an household pig. The thing of itself (I mean to eat flesh in lent) it not damnable I dare well say/ but yet that stubborn & disobedient mind/ seemeth to be ready & prepared to any manner of mischief/ if the truth be so/ as I am informed/ by the communication of many men  
We read in the histories of the 〈◊〉/ that the rulers & heed officers did punish a certain boy/ whose play and pastime was/ to prick out the eyes of birds/ where so ever he mixed catch them. Because that by this froward appetite & sust of itself to do a miss/ they guessed that he would ꝓue a mischievous citizen & a cruel/ ready to murder & kiss. We read also that a certain other man was merced in a great sum of money/ because when the officer after the manner of the country asked of him/ whether he had a wife according to his own mind/ & such one as he would have her to be: he answered bourdingly. ye truly have I/ but by god not according to thy mind/ & such one as thou wouldest her to be. If one con panion had made this answer to another in time of recreation/ it had been a pleasant & a merry jest/ but by cause it was spoken out of season/ neither in meet place/ neither to person according: it did declare & utter a lewd mind/ little regarding or setting by the authority of the comen office & ruler. Therefore deserved punishment/ not the saying itself/ but the circumstance & manner of the saying. Custom confirmed with long use/ is a very mighty & strong thing/ which though it be never so 〈◊〉 & unreasonable/ yet after it hath ones taken place & hath caught authority/ uneath it can be broken without great troubling of the commy naltie/ neither commonly can it otherwise be put down/ than by little & little after the same manner as it crope in at the beginning. Now fasting and choice of meats are of such nature/ that if a man use them right/ they are helping to good living. first soberness & temperance of meat/ maketh the mind more free & at liberty/ to give attendance to such studies/ which helpeth more near to virtue & perfit living. Moreover as the body was a minister and a provoker unto the misdeeds when we did sin/ and a felo we or partaker of the wicked plea sure: so it is meet & according that in repentance he should be ꝑttaker of sorrow & pain/ & be obedient and do service unto the soul/ returning to the right way again. Fasting therefore and the choice of meats/ be good for two purposes. first to tame the wantonness of the body/ that he be not wild & sturdy against the spirit: For as provender is taken away from fears horses/ & which be disobedient to the rider/ & to them in stead of breed or oats is given hays So it is very well done/ that norisshing meat be withdrawn from the body/ which rebelleth against that spirit/ by the reason of abundance of juice & rank humours: & that such kind of meats be ministered unto it/ whereof it should kick & winch as little as were possible against the mind: which is as a horseman or rider to the body. For as meat taken away from the body mynissheth the rankness thereof/ so are there certain meats which so doth noryssh the body that he shall live but not to rank or wanton. Moreover it is good & profitable to pease the wrath of god/ provoked with our sinful deeds: For verily when he seeth us to punish our sesues/ he than remitteth his vengeance. No pain is more near aꝑtayning to every man than when both the mind is vexed with the hatred of sin committed and the body also punished with the abstinence of things pleasant & desectable. And verily this way & mean to appease the wrath of god/ is showed to us in very many places of the old Testament: And Christ himself taught/ that there is a certain kind of devils/ which is not cast out/ but by prayer & fasting. And though it were showed before of the prophets also/ that the fcstes of the new moon/ the sabot days the fasts/ the choice of meats/ & so the other shadows of the old law should vanissh a way/ when the sight of the gospel began once to shine: yet for all that the church of Christ being yet but young & new begunnen/ & all togider breathing nothing else/ but the new Must of the Euangesycal spirit/ after that her spouse was taken up i to heaven/ embraced nothing more nor sooner/ than fasting & prayer. And than every man fasted/ and that daily/ though they were not compelled thereto/ by any commandment or law. And the most part of christian men/ not only for bearing flesh/ but also refraining from the eating of fish/ & all other things which so ever bare syfe/ lived content with fruit/ herbs/ and rotes: When Christ & his apostles had given leave & liberty to every man for to eat what so ever meats he 〈◊〉/ at last when the custom of fasting was once received & approved of the comen people/ in that no man grudged against it/ than was it confirmed first by the authority of other bishops/ & anon as ter by the authority of the pope or bishop of Rome: Because than (as I ween) the charity of the people waxing cold/ the most part did embrace & love carnalyte & worldly pleasure. The authority & commandment therefore of the bishops was added & put to/ as a spore to prick forward the minds of week persons/ which than were falling to worse things. Than was put to also the constitution & law written/ to restrayn overmuch liberty/ as it were with certain graces/ and to keep the people within their bonds/ that they should not run to far at large/ & give themselves to all manner sin and mischief. Fasting therefore & the abstinence from certain kinds of meats/ can not utterly be condemned of this cause that they do not profit & help any thing at all unto good living/ if they be used so as they ought to be. Moreover an order is a great thing/ without the which there can be no sure & steadfast peace & concord among men, Concord is nourished & maintained either by equa light or else by an order/ that it to say when every man hath his room a 'cording to his degree/ & every one hath his office assigned & given unto him/ as (for an example in the body of man) between the two hands the eyes/ the feet/ the ears/ there is equality: but between the eyes and the belly/ & the feet not equality/ but order nourisheth concord/ which ones taken away/ what good thing I be seche you is left among christian men which are (as Paul teacheth) the men 〈◊〉 of one body. Who so ever therefore troubleth the order in a comen wealth/ bringeth in no little or small incommodity there unto/ namely if he do it not by occasion or necessity/ but by a presumptuous stubbornness & self mind. ye/ & though it be but in trifles & such things/ which of their own nature though they were despised it is no hurt or evil at al.  
As (for an ensample) it is customa bly used in the church/ that Alleluia is not song in the lente/ yet to laud and praise god at what soever time or season it be done/ is a virtuous & holy thing/ and the church in stead of hallelujah hath appointed other words/ almost of the same strength and signification. yet nevertheless/ if any curate indispyte of the comen custom/ would in his church sing hallelujah/ and mock or scorn other that did not so to/ should he not seem by the judgement of all men/ to commit & do a thing worthy of great punish meant? Or if any curate in the later end of lente/ not by error or mistaking/ but of set purpose & for the nonce/ did command in his church the bells to be rung/ when it is used of custom to call the people together with wooden clappers: should he not seem worthy to be banished as a mad man? Some man will say/ what trespass or fault hath he made? In the thing of itself is no harm not offence/ I grant but in the despising of the comen custom/ & in troubling the order of things/ is great hurt & offence. & so much the more unworthy of pardon and forgiveness/ is the malicious mind of the trespasser/ because he might have observed and kept the comen custom/ without any incommodity. How moche more is the same thing to be thought and judged in this matter? I mean of fasting/ whose ensample sprang to us from the prophets/ from johan Baptist/ from Christ & his apostles which hath been commended to us by a long usage and custom of our elders in times passed. Which thing also is of great strength/ & chiefly helpeth to appease god when he is of fended with our misdeeds/ and to prepare the spirit to the word of god/ to holy prayers/ to godly hymns/ and to other virtuous & godly studies & exercises/ meet for a true christian man. But if any thing were received by use & custom/ which for certain considerations or some inconue nience that sprung of it/ or for some better purpose/ were better to be put down & laid away. It should be convenient & according/ that it were done so by little & little/ that all wrangling and strife might be excluded.  
Christ/ although he would the the shadows of the law of Moses should give place to the light of the gospel/ when it should appear & be showed. Yet lest he should give occa zion to any man for to be offended/ he left none at all of those things undone/ which the law commanded to be done. Neither taught he openly at any 〈◊〉 ceremonies to be despised/ which the jews observed more religiously/ than that they could suffer them to be condemned. No/ neither condemned he uncourteously those trifling traditions which the Pha rises of their own inventyon added to the burthayns of the law. ☞  
This thing only he did rebuke/ that the pharisees themselves kept not their own constytutions/ where with they jaded & overlayed the people/ & that through the superstition of them/ they broke the earnest & sad precepts of the law. Neither died he so defend his disciples that he said it was lawful for every manner of cause to break the sabot day/ but he excuseth them by necessity constraynynge them/ & defendeth their innocency/ by the ensample of david & the priests/ though upon the sabot day (hunger compessing them) they gathered the ears of corn. Moreover Paul himself/ which most fervently & stiffly defendeth & main tayn the liberty of the gospel/ a 'mong the jews was made as a jew shaving of his here of his heed/ receiving a vow on himself/ observing the ceremonies belonging to their sacrifice/ and purifyeng himself with other in the temple.  
The same Paul/ though he knew that an idol is nothing/ and that the flesh offered to an idol is nothing more unlawful of itself/ than other flesh: yet had he liefer never to eat flesh whiles he lived/ than to 〈◊〉 occasion to his weak brother for to be offended by the reason of his eting. He had liefer for a season to apply himself to the suꝑstytion of the jews/ which could not be overcomen/ than by turning the hearts and minds of them which were 〈◊〉 against him/ to have hindered the going forward of the gospel. He had leaver forbear for ever the eating of flesh/ than that they which were weak & scrupulous in conscience/ should have had any occasion given of him/ to suspect that he was consenting to the wicked superstition of idolaters.  
The same Paul willeth also/ that a bond servant/ being a christian man/ should be obedient to his lord and master/ though he were an infidel/ ye/ and wayward & divers to please. He willeth also/ that the wife being a christian woman/ be obedient to her husband/ though he be a heathen man: He willeth/ that christian men should content & please the officers which were gentiles in all things/ whether they required tolle/ tribute/ or honour/ lest any man might have had occasion to be offended with the gospel/ which no doubt they should have had/ if the profession of Christ should have seemed seditious & cause of debate and strife. Paul knew well enough/ what is the liberty of the gospel/ but it was expedient for the fortheraunce of the gospel that knowledge should be subdued/ & give place to charity. For these men also (I mean the eaters of flesh in lente) as I here say/ layeth for themself the liberty of the gospel/ of the which they make Luther renewer & defender. In whom it seemeth to me/ not only the true spirit of the gospel to be wanting/ which is sober/ mild/ & endued with discrete sym plicite/ but also natural wisdom/ if they do not favour Luther's cause than they work wisely/ but if they do saver it/ they could not by any other way have hurt or hindered it more/ than by this. If their intent be/ that the christian people should be restored again to their old liberty than take they the wrong way to the wood/ & done all amiss. For their undiscrete presumption doth nothing else/ but double the yoke & bondage/ compelling the rulers & officers to increase the bondage with sharp and straight commandments & decrees. But these men which defendeth themselves with the colour of the liberty of the gospel/ aught first to do such deeds/ for love of the which they 〈◊〉 be pardoned & holden excused/ if they did little regard these things/ as be ing smaller & of less value. Who so ever doth all that he can to help his neighbour: Who so ever 〈◊〉 so much revengeth not the injuries & wrongs done unto him/ that he is ready to do a good turn for an evil: Who so ever is alway sober/ as though he fasted: Whose mind/ raiment/ and communication showeth nothing else but signs of chastity: Who so ever is altogider busied & occupied in do ing such things/ whereof it seemeth that some great & comen wealth and profit shall follow: such a man peradventure shallbe pardoned/ though he seem less suꝑstitious in observing the ceremonies which are more meet and according for the unlearned and weak persons. But whose so ever hole life serveth but unto riot and voluptuousness: whose communication is proud/ seers/ and unchaste: Whose mind in so much is not meek & mild/ that they be ready for the least word of reproof in the world/ to lay on with their fifth/ or to thrust in with their dagger: such fellows are shameless/ if they preach of the liberty of the gospel/ for as much as they are such manner men/ that they ought to be kept under & holden in yet/ with laws & cerimonies/ as it were with grates of iron/ even like as the jews were/ until they do profit & grow up to the quickness & strength of the Euangelycal spirit. Wherefore even as the presump tuousnesse of these men/ not without cause displeaseth & misliketh all good & wise men/ So are there certain things/ in which the same men are sorry to see the flock of Crist overmoch wrapped and entangled with judaical ceremonies/ & to be oppressed other with the authority/ or else through the negligence of some certain prelate's of the church. Of the which thing saint Augustyne also complaineth in his epistles/ crying out that the con dytion & state of the jews were almost more easy & tolerable than the condition of christian men. So moche of judaical suꝑstitions even at that time was flown so plenteously in to the comen usage and custom of christian men. The people themself commonly sechen & drawn such bondage unto themselves/ even likewise as the wind Cecias draweth clouds unto himself (as it is said in the comen proverb) But it were the bishops part & duty to provide and see for the liberty of their flock/ which they have taken & received of Christ & his apostles. Now a days we do heap oftentimes but then upon burden/ and tie snare to snare/ so little we go about to rid out of bondage the souls of the people/ & all to the intent to have them more thrall & in danger to our tyranny/ seeking rather and so following our own sucre & advantage/ than the health & safeguard of their souls.  
Paul putteth no difference between one day & another/ but he counteth every day for an holy day/ neither judgeth he any work unlawful to be done on the holy day/ which is done according to the charity of the gospel. After that our elders willed for a very reasonable cause truly/ the sunday to be kept holiday/ in which the people should come together to here the gospel of god preached.  
Anon after holidays were commanded to be kept from all manner bodily occupation & labour/ when other whiles it were a more holy thing with handy labour to make provision for their wives & children/ be ing in jeopardy to perish for hungers than to here the songs of the priests in the church/ which they understand not: I speak not this by cause I do judge the custom of antems and hymns to be condemned/ wherewith the quere giveth praise to their god and ours: but likewise as Christ doth teach in the gospel/ that man was not made because of the sabot day/ but that contrariwise/ the sabot day was institute & ordained for man's cause. So I do judge/ that all ceremonies ought to give place so oft/ as the necessity of our neighbour requireth the office & deed of charity. But the people/ of whom they ought to learn the truth of these things of the same/ be compelled oftentimes to do the contrary. And it was not thought sufficient that the people afterward was overcharged with holidays/ & daily is charged more & more. For in some countries it is in manner a comen custom/ that every bishop doth add one new holy day to the old/ as a thing to cause him specially to be remembered perpetually after his decease: & that is done otherwiles for very light causes. One there is peradventure/ which in times past hath had a wench to his darling/ whose name was Barbara/ for this cause he will that saint Barbaras day be holy day. Another's mother was named Katherine/ this hath seemed to be cause sufficient wherefore saint Katherine's day should be holiday/ & keep the people from their work. Some others name is William/ & therefore laboureth he all that he can/ that saint wyllyam may have his holiday by himself. Let these things be rehearsed because of example only/ for I had liefer use feigned examples than to of fiend any person. Some men also hath their private & peculiar affectionts: one man toward saint Eras mus/ another toward saint Christofer. There is also certain comen affections of orders/ of nations/ and of cities/ as the black freers favoureth exceedingly their Domynike/ the grey freers their Frances: the painters saint Luke/ surgeons & physicians Cosme and Domian/ shoma kers/ Crispyne: warriors saint Martin: french men Claudius: parisyans Genoveses: Oxford men saint Friswyde. Of this kind is also the affection of them/ which will have Christ & the saints to be suꝑsticiously honoured by ꝑtes/ to whom it is not enough that the death of Crist is so oft repnsented & daily remembered in so many masses/ & that the ho lie cross hath his two holidays/ ex cepte also the blood which Christ shed forth/ the which they say is kept in many places: except the nay less/ that crown of thorns/ ye/ except the prepuce of Christ/ that is to weet (the skin which was cut from his privy members when he was circumcised) which the worship in some place: Except our ladies milk/ which is showed in many places/ have each one their proper holiday.  
But if any of such manner things shallbe/ which shall seem that it may be well & holily honoured: It were enough that holy day were solemnly kept in the churches only/ to which it might be lawful for rich men to come/ or who so ever else might con veniently/ & let not the poor men be compelled/ whose hands nourisheth a great household. And though these affections peraventure are not to be reproved/ yet ought not the wisdom of the bishops to set so moche by them/ that forth with every saint & every relic should have his proper holiday/ his proper mass/ & proper service/ & peculyare manner of worshipping. What other thing is this than to drive & compel the poor people to famysshing/ when that thing is taken from them/ wherewith only they nourish their household or meinie. ye/ moreover as the world goth now a days/ what other thing is it else/ than to provoke & call the people from honest & holy labours/ to idleness & riot? For what days do we sin more in excess/ drunkness/ lechery/ at cards/ dice/ kels/ & such unlawful games: in chiding brawling/ quarrelling/ fighting/ and murder/ than on the holy days? And of how foolish judgement and clean out of order are we here in this thing? If any man on the holiday be drunken from morn to night: if he have cleaved to an whore: if he have used unlawful games/ no man putteth him to any business or trouble if he have sowed but a shoe/ he is accused as an heretic. I say not these things because I would that the lay people should despise the holidays/ but because me thinketh/ that the sheꝑdes of the church should do very well/ if they utterly did put down such manner halydayes/ the sunday only excepted/ & a few other principal days/ & if in the same which they leave unput down/ they did suffer the poor people after mass and the preaching/ if need required with their work & labour/ to succour their children & household 〈◊〉tes/ or else to get somewhat besides that/ to besto we upon poor folk. But now oftentimes/ when after an hole monehes rain/ fortuneth one fair day: the husband man is compelled to suffer his corn which is field or cut down/ to lie & rote in the fields/ which in that same fair day he might have carried in to his barn/ & that because of such holy days/ which were never made by the authority of the old father's/ but brought in (to say no worse/ nor to go any nearer the truth) by the carnal affections of certain men. These things at the first beginning creep in by little & little/ under the colour or appearance of honesty & virtue. Afterwards they spring & flown in more plenteously. At the last/ when they be once confirmed & strenthed by usage & custom/ they reign and occupyen tyranny/ so that than they can not scarcely be laid down or taken away/ without great trouble moche strife. Wherefore the bishops ought not to look beside these things/ but diligently & straightly to look upon them at their first coming in/ for generally what so ever pertaineth to the laws of man/ be as remedies or salves unto sicknesses or sores: & even so are they to be attempred & applied to the present state of times & things. There be many things/ which in old time it was a good & godly thing to institute & ordain/ which self same 〈◊〉 ge afterward for some occasion sprung up/ & for the quality of times & of men's manners changed/ to be abrogated & dysanulled/ were a more godly thing: which thing for all that ought not to be done/ by the rash presumption of the people/ but by the authority of the rulers/ that all sedition & strife might be avoided/ and the comen custom so changed/ that unity & concord were not broken/ which thing lest it mixed happen/ provision is to be made by the delygence of the bishops/ whom it is not meet any longer to stop their ears & to wax 〈◊〉/ at the just and rightful complaints of the people: peraventure the same judgement is to be given of the wedlock of priests. In the old time/ as priests were very few in number: so were they very holy in their living. The same that they might the more freely give attendance to holy exercises & pastimes/ willing without any compusion/ kept themselves chaste. And verily/ so great love of chastity was among the fathers in the old time/ that certain of them were loath to suffer any christian man to marry a wife/ if he had been unmarried at the time of his baptism: And moche more loath were they to suffer any to marry the second wife. Than that thing which seemed commenda use & allowable in bishops & priests was translated unto the deacons/ & at the last to subdeacons also. The custom willingly received/ was in conclusion confirmed and stablished by the authority of the bishops. In the mean time the number of priests increased and the holy living of them decreased. How many swarms of priests are notysshed in monasteries? how many in colages? & besides these there is an innumerable multitude of priests every where. And among so/ ho we great scarcenesss is there of them which liveth chastely? I speak of them which keepeth concubines openly at home in the stead of wives for I do not no we touch nor medal with the mysteries of the more secret pleasures of the flesh. I do speak of those things only/ which be openly known to the comen people. And though we do know these things well enough/ yet are we in admyttinge & receiving them to holy orders very easy/ & in the releasing of the constitution/ which forbiddeth priests to have wives/ very hard and straight/ when Paul teacheth clean contrariwise/ that no man is swiftly to be promoted to holy orders/ & in many places/ diligently prescribeth and appointeth what manner men priests ought to be/ what manner men deacons: but as concerning living sole without wives/ neither christ neither the apostles have appointed or set any law in holy scripture/ watching all the night long at the tombs of martyrs/ which was in the old time received & used by the comen custom of christian men/ and that certain hundred years did continue/ the church hath put down many days ago. Fasting wont to be prolonged & continued until evin tide/ the church hath translated to noon. And many other things for necessary causes risen & sprung up the church hath changed. Why do we here cleave fast so obstinately to the constitution of man/ namely seeing that so many causes doth reqire a change. For first a great part of the priests liveth with evil fame/ and with very unquiet conscience entreat they & dealeth with the holy mysteries. Furthermore/ a great part of the fruit which should springe & rise of them perisheth/ because their doctrine is despised of the people/ for their open shameful living. But if to them which can not live chaste licence were granted to marry wives: both they should live more qui etely/ & with authority should preach the word of god/ the people regarding their doctrine: & they shlude provide diligently that their children were brought up honestly/ & in learning: neither the one sort of them should be shame & rebuke to the other  
I speak not these things because I covet or intend to be a capitain or a defender to those priests/ which now of late without the authority of the bishops/ hath begun to be married men having wives/ but to exhort the governors of the church and put them in remembrance to consider & ponder well/ whether it be expe dient that the old constitution were applied to the perfect of the time that now is. In the mean season I would also that the bishops were put in remembrance/ not to receive so rassh lie without probation/ who so ever will come unto the order of priests Likewise I think that other are to be warned/ that they examine their own selves diligently/ whether they were able & meet to execute the office which they do take upon them and that they take not upon themselves the charge & burden of so great a ꝑsession for cause of lucre/ or because they would live idly & in ease/ pur chasing both damnation to their own souls/ & rebuke & shame/ or slander to the church. Moreover/ who so ever are consecrated & made priests all ready/ although the bissho pes did open the way to matrimony/ yet I would advise & counsel them/ that they do not entangle themselves suddenly & without advisement with wedlock/ lest it might fortune them to be vexed with double reapen taunce/ that is/ both of priesthood & of marriage. It is a great part of chastity/ a man to be willing with all his heart & mind to be chaste. There is nothing more to be wished & desired/ than that a priest without combraunce of matrimony/ at liberty/ & hold/ do serve his lord god. But if when all remedies hath been assayed non can help/ neither the rebellion of the flesh can be overcome/ than it remaineth that he live chastely with one woman/ having a wife for a remedy & not for voluptuous pleasure/ enforcing himself in the mean season to the uttermost of his power/ to recompense & make amends for the infirmity of the flesh/ with other virtuous living & holy studies & works/ for so shall all men perceive that a wife was sought for necessyce/ & not for voluptuousness.  
And I doubt not/ but that the most part of the bishops perceiveth right well that these things are even so as I do say: but I fear lest in this thing also/ lucre doth withstand and be a letting/ that we may not follow that thing/ which we do see and perceive to be best: If the bishops would go about to change the constitution/ their officers in their courts peraventure would grudge and cry against it/ which feeleth more profit & advantage to grow of priests concubines/ than would grow of their wives. But it is agayust right & reason/ that lure should bear so great a swing among us/ that for it we should not judge indyfferently and make just provision for Christ's ministers/ in a matter of so great weight & value. There are many other things of this kind or sort/ but let these two afore rehearsed/ be put for cause of example.  
Now I return again to speak of fasting/ if any man be so strong that he can measure & temper himself by continual sobrevesse: this man hath no great need of fasting commanded/ except for a season the wrath of god were to be peesed with such manner sacrifice. But you will say: certain days of fasting are appointed & commanded for the rude and unlearned persons. I am well contents let that be counted tolerable. But they command & appoint 〈◊〉 one refection or meal in the day/ they do assign also what kind of meats we shall use. Neither they think this enough/ but they threaten moreover everlasting damnation/ to who so ever shall break the custom brought in by men. For after such manner & fashion/ certain curates doth denounce & command the fasting days to the people: I wot not whether they do it according to the minds & wills of the bishops/ or else no. Neither yet think they all this sufficient/ but besydis this they draw and hale to punishment/ as it were one that had slain his own father: who so ever hath tasted of a pigs flesh in stead of fish mete. I said at the beginning/ that disobedience & seditious presumption is worthy everywhere of great punishment. Neither do I plead any such manner of cause/ or defend them which are beginner's of debate or strife: but yet nevertheless/ me seemeth that this judgement is not only ungentel/ but all so foolish & out of order. first fasting was commanded: this was the chief & principal point of the matter. To eat such & such meats/ was but an accessory or secondary thing/ Now they sup everywhere generally on the fasting days/ & no man is grieved with it/ neither maketh any great matter thereof/ but if any man have tasted any flesh/ every man crieth out & wondereth/ as though heaven/ earth/ & see/ and all should go to gider/ saying/ the state of the church is decayed & like to fall/ heresies increaseth & riseth a float: To sup no man needeth any pardon. That it may be lawful to eat flesh or eggs/ a pardon or dispensation must be bought of the pope of Rome.  
So that thing which draweth more near in likeness to the superstition of the ceremonies of the jews law/ & which is all together such manner a thing/ that a man might worthily marvel/ that it hath been so greatly received & used of us christian men/ which do defy & abhor 〈◊〉/ & other ceremonies of the jews (I mean choice of meats) We do greatly set by/ defending it stiffly with tooth & nail. And fasting/ which is a thing more agree ing with the doctrine of Christ/ & which helpeth more to the exercises of true virtue & holiness/ we suffer to be abolished & wear out of use: For albeit that prayer is the sacrifice properly belonging to christian men: whose fellow & companion is fasting/ because these two/ prayer & fasting/ both in the gospels & also in the epistles of the apostles/ almost always are coupled together (for by fasting the mind is purged and strengthened/ that the prayer might be pure/ fervent/ & lusty) yet in the choice of meats/ we hold faster the constitution of man/ & more toughlye do cleave unto it/ than in fasting: how be it the christian men are also charged & laden with more often fasts/ than ever were the jews. Of the kinds of meats/ Christ himself said: What so ever goeth in at the mouth/ defileth not the man. And Paul not disagreeing from his master/ saith: that the kingdom of god is not meet & drike. But in the choice of meats/ how moche more grievous & painful is our burden/ than was the jews? for unto them it was lawful to eat every kind of fyfsh/ of all manner four footed beasts/ of all manner fowls/ the best & most holsomest. To us it is forbidden to eat any manner flesh at all/ for a great part of the year. And consider I pray you/ ho we curious hath been in this thing/ either the custom or else the authority of our elders. At certain times nothige is forbidden but one lie the eating of flesh: sometime it is lawful to eat both the oumbles and the sat: at another time but only the fat or brews: at another time it is not lawful to taste any part either of foul or else of be'st living on the earth. And here also riseth very many questions/ ho we far the signification of this word flesh/ doth stretch or reach: for there be certain beasts belonging to the see/ not unlike to the beasts living on the earth: as Porpasses/ seals/ dogs and certain liveth both on the land and in the water/ sometime in the one and sometime in the other/ as castor an otter. Moreover they dispute about cocles/ snails/ & frogs/ when there they be flesh or not. Again some days/ it is permitted & unlawful to eat eggs/ butter/ cheese/ milk: Another time/ butter/ milk/ & cheese/ but not eggs. There be certain days in which it is not lawful to touch any of these things at 〈◊〉. There be some days also/ in which it is forbidden to eat what so ever hath once bron life: so the no we it is a great doubt/ whether it be lawful to eat sponges/ which (as Aristotel judgeth) hath feeling/ & be sensible creatures: & there be some men which bindeth themselves/ to fast to breed & water only. Though we do grant that these things are not to be despised/ 〈◊〉 who seeth not/ how cold things they are/ & very trifles/ if they be compared to the precepts of the gospel/ whereupon we ought chiefly & principally to set our care & thought. Moreover it is to be considered/ whether to exact these things of all men/ so straightly & so ri gorously doth agree to the liberty of the gospel/ which Paul so 〈◊〉 defendeth. Now let us see how true it is even in this thing also/ that which Paul saith.  
Bodily exercitation is profitable but for little/ good living or in ward holiness is profitable to all things. No days hath the cooks more business & labour in the kechyns/ than on the fish days/ neither at any time is there more ordinance or greater cost made to far well.  
So it is brought to pass/ that the poor men be hungry/ & the rich men liveth more desycately. Who had not leaver eat Sturgeon/ trout/ or lamprey: than bacon hardened with smoke/ or tough mutton? And among these things also/ which are not flesh/ there be many things which are more norisshing than beef or mutton: as whelks/ cockles and other things many. ye/ & provoketh & stirreth more to lust of fleshly pleasure. And a man 〈◊〉 find certain things that doth the same even among herbs & fruits of trees also. What availeth it to abstain from mutton/ if thou 〈◊〉 thy belly with rocket/ dates/ figs/ & 〈◊〉/ musshernes/ artickchouhges/ & such other things/ which kindleth the genitales more with wanton lust than hens or pullets? Sucket maketh the body more strong & lusty than beef doth: & yet none of all these things is forbidden. By this means it is brought to pass/ that they which be poor & of small substance/ be grieved & pained with such constitutions when they have lest need: & the rich men through occasion are called & provoked to more pleasures & dainty fare: Some men wis say. This is caused through our own fault/ I grant: And there fore peraventure aught such things to be taken away/ when we pceyve more hurt than good to grow of them. And it seemeth not very more the more fruit to come of fasting/ for they which be poor or weak of body/ are fore grieved with long fasting. On the otherside/ they which be strong & have where with/ vitayleth themselves & filleth their belly with that/ which were sufficient for three days/ so that after dinner they are meet for nothing/ but only to sleep. And yet fasting is ordained to be used for this cause most chesely/ that the spirit should be the less cumbered or hold down with the weight or burden of the body. What needeth it here to rehearse divers diseases and sicknesses/ the weakness of old men and young children/ poverty/ & the certain peculiar nature & complexion of bodies/ so that to some men the fasting of a sew hours is death ye/ when they be hole/ & to some all manner fish is as a Scorpion or a snake/ or any venomous be'st is to other. Moreover in such countries where is great scarcenesss or lack of fyssh/ to forbid the eating of flesh What other thing is it/ than to come mand the people to famish themselves? In so great diversity & inequalite/ than of regions/ of bodies/ of complexions/ of ages: It appeareth evidently enough/ how many be grieved with the law/ which (as they ween) is equal & indifferent to all men. There be some bodies which will be in good plight/ ye/ & rank & wanton though they were fed 〈◊〉 hay. Again some there be/ which scarcely are kept a live/ though they be fcdde with partridges & fesauntes. If the decree did command/ that in these fasting days/ the rich men should use temperance & measure in their far/ & that which they withdraw from their own tables of their wont fare/ to be sent to poor folk for their refreshing: than should there be made equality/ & the constitution should favour somewhat of Christ's gospel. Now is that fulfilled and done everywhere/ which Paul said, One is hungry/ & there is drunken or to full. The change of meats is apleasure to the rich men/ & a remedy against loathsomeness or glutting/ neither at any time do they far better and feed more dayntilye/ than when they abstain from they eating of flesh. But in the mean season the poor husband man gnawing on a raw pasnyp rote or on a leek/ for lack of other sole or cates/ eateth there with black breed of the coarsest sort that can or may be made. And in stead of the m/ bragot/ or hippocras of the rich men/ he 〈◊〉 sour whey or water of the podle/ having much a do in the mean season to sustain his wife/ his children/ & the residue of his household meinie with continual sweat & labour. Finally the manners of men is come to that point now a days/ that these things grieveth them only/ for whose cause they were not so greatly instituted & ordained/ & doth nothing appertain to them/ for whose cause they were chiefly ordained. Some man will say if any man be grieved or over sore laden with these things/ there is remedy enough/ whereby he may be ea sed. How I pray you? he may purchase a licence to eat flesh of the bishop of Rome. Thou speakest gaily well. But neither all men have leayser to ton to Rome/ neither all men have plenty of money/ wherewith they might buy such pardons. And here again/ it is comen to pass/ that to rich men (which had most need to be forbidden the eting of flesh/ & which had most need to fast) the constitution is released all most all together for money/ and the grievous yoke & heavy burden lieth only on their necks/ which at poor and socoursesse. Moreover I do marvel greatly in the mean season at this/ that the authority to release such manner constitutions is reserved & left only to the bishop of Rome/ for so thinketh the comen people. Me seemeth after my poor judgement/ it were more convenient that authority to dispense with men for such constitutions were given to the curates (which are succeeded in to the rooms of the bishops/ as concer ning pains and labours: for they may easily know the state of every man/ the plight of the body/ the riches or habilyte/ ye/ & the very mind all so) Namely seeing these 〈◊〉 doth not so greatly help to true holiness & virtuous living. To them is committed & betaken the dispensation & besto wing of Christ's gospel: to them is given power to minister the sacraments of the church/ and authority to here confessions/ & to assoil also from grievous sins & enormities. It is lawful for them/ ye & they must needs/ putting their lives in jeopardy/ be present and near them which be sick of the pestilence/ or else any other sylthy/ stinking/ & abominable diseases.  
Why than is denied to them the authority to give licence to eat such meats/ which the weakness & feebleness of some persons requireth? If the curate be unmeet to dispense these small trifles/ certainly than is there great fault in the bishops/ which hath committed the flock of Christ to such manner person. But if the curate be a meet & able person/ to whom the greater & more weighty things also might be committed/ it must needs be that here lieth hid some secret 〈◊〉/ for whose cause these smaller and lighter things may not be committed to the same person also. But here again me thinketh/ There the lucre & advantage of certain persons/ ready to grudge and speak against me: And would god that this canker were clean scoured out of Christ's church/ which suffereth nothing any where to be pure/ holy/ & uncorrupt/ for cankered covetousness is the causer that the constitutions ordained as a mean & an help to godly living/ are no we well near nothing else/ but snares & grins meet to catch money with al. What availeth it that so many sharp & straight laws hath been made of the election of bishops/ abbots/ & other prelate's & ruler's of the church: if no we every where for money given/ the election is other corrupted or else excluded. We read that a tyrant of Sicilya called Dionisyus/ gave many laws to his subjects/ & when they were publies shed & commonly known/ he winked or looked beside the transgressors of them for the nonce/ until at the last when no man regarded them/ neither mistrusted any thing/ he had a great meinie in danger of them. So the laws were to high as nets/ where with he hunted for a pray. But god forbid/ that Christ's vicars for like purpose/ other should charge or lead the people with new constytutions or else abuse the decrees of the old fathers. Without doubt/ need there is of constitutyons made by them which are in authority. And it chanceth oftentpmes/ that for certain special causes/ it were expedient & profitable/ that the rigour & straightness of the comen saw were released/ so that it were not done everywhere/ nei there for sylthy lucre of money/ neither without discretion or judgement but for a great wealth and profit.  
It should be greatly profitable & appertaining unto the purity of the doctrine/ & living of the church/ if no releasyug or dispensatyon of the law were to be sold/ & that power to dispense were committed to them/ which might know the quality & state of the person/ which should enjoy the dispensation. Now to obtain dispensation/ in a manner thou needest nothing else/ but to show thy name and pay thy money. If the cause be just & sufficient/ why is money required? if the cause be not rightful what helpeth the dispensatyon? Moreover in some things I might use this reason peraventure/ if the cause be reasonable & lawful/ what need is there of a dispensation? if the cause be not honest & riztful/ what availeth any dispensation? The pope commandeth fasting/ but (as I ween) his mind & will is not/ the young children/ or very aged psons/ sickly person's/ or they which are diseased/ should be bound with this law/ neither (to speak generally) any such psons/ which could not fast without their exceeding great hurt. Here than where is a certain and evident cause/ no need is to release the law/ but to interpret it 〈◊〉 ther. In a doubtful cause/ whom shouldest thou 〈◊〉 counsel of/ rather than of thine own curate/ or the ordinary bishop? If thou refusest his judgement to whom thou art known/ thou uttrest & showest thy corrupt conscience. But if other hatred or ignorance/ or else any other thing doth let/ that he will not grant the rightful dispensation: let than the way be open to have succour and help of the archbishop/ or the bishop of Rome. The process self of our disputation moveth us & putteth us in remembrance most virtuous father/ to consider in few words/ how straightly such constitutions doth bind us/ which pertaineth only to man's law/ of the which sort no man will deny the pope's decrees to be/ which concerneth fasting/ choice of meats/ and the wedlock and marriage of priests/ for of other things I dispute not. There is some man which refuseth to succour and help his father/ being old/ sick & needy/ with his riches or service when he hath enough whereof he might do it. The bishop commandeth him to succour his father/ teaching & declaring that honour in the commandment of god (when he biddeth us honour our father and mother) is understand succour and help or relief/ & not putting of the cap or giving place/ or going out of the way. If this man refuse to obey/ it is no doubt but that he maketh himself in danger of the fire of hell. Again/ if any man be at debate with his neighbour/ & if he which hath offended or hurt the other hath repent/ desiring forgiveness & ready to make amends for the injury which he hath done: If he which is offended or hurt would refuse to obey the bishop/ commanding him to remit the vengeance and to be at one again with his neighbour: It can not be doubted/ but that for this disobedience/ he bindeth himself to the fire of hell. Why so? Because this that the bishop commandeth/ he commandeth it according to the doctrine of the gospel/ & doth rather offer & put to him the commandment of Christ/ than his own commandment. But whether the same thing be done in these things/ whereof we now do speak: let us consider for what so ever I shall say I will speak it/ not as one affirming/ but as one enquiring & searching out that truth afore that a bishop/ both most virtuous & even so most exellently learned. This is of surety/ that the most part of these things/ whereof we do now speak/ came in first and were brought up by custom. Now whom custom doth bind/ and in 〈◊〉 things/ & how forforth/ when and how long: it where somewhat to long here to discuss. first of all/ this thing me seemeth might be proved by reason/ that a custom bideth no man more straightly/ than their mind & will was/ which were the beginner's & first bringers up of the custom: Let be excepted in the mean season the hurting of other men's conscience/ & contempt or despising. It is to be believed/ that they which first of their own free wills/ laid down their substance & riches at the feet of the apostles/ did it for that purpose/ that who so ever would not do 〈◊〉/ should be bound to ever lasting pain. Or that they which first began to abstain from the eating of flesh/ would be the beginners of this custom/ with the mind and will/ that who so ever afterward would not do the same/ should be bound to everlasting death. Nay/ I ween rather that such was their mid and such their communication/ that if they had seen any man being weak & feeble in body/ which provoked by their example/ would have enforced to do the same: they would have more nysshed and counseled him by these words. Truly beloved brother/ I which have a body rebellious to the spirit/ not without cause do chastise & punish my flesh with fasts: Thou hast a body both weak & feebly/ & also obedient enough to the spirit/ whose weakness is to be cured/ rather than wantonness to be kept under & punished. Wherefore provide & see for the health of thy body/ taking such meats mesura bly/ & with giving thanges to god/ which are meet for thee/ that thy body may the more lustily & courageously do service to his spirit. After such fashion doth Paul counsel his well-beloved Timothe/ that he should use a little wine for the weakness of his stomach/ & often sickness & diseases. Now whether custom/ contrary to the will & minds of them which have been the beginner's of 〈◊〉 doth bind to any sin (likewise as when any man monisheth another of his misdeed/ although he do it not for th'intent that he which is monished should sin more grievously: yet he which monished of his sin doth not repent & amend/ sinneth more grievously than he did before) it is not meet time now to discuss. This only is to be consy dread/ whether in these things/ which being of themself lawful/ are made unlawful/ only by the constitution of man: it was the mind & will of the bishops & pope's/ when they did confirm the custom received & used/ that who so ever/ not of any malicious contempt/ but through frailty & negligence did not observe & kept the custom/ should be bound to the fire of hell. god is not so cruel or vengeable/ the for every light fault he will cast them in to hell/ whom he hath redeemed with his own blood: He knoweth the weakness & frailty of his creature/ & he suffereth many things in us/ afore that he wyllcutte us away from the body of his own son. But who so ever committeth a deadly sin/ of the member of Christ/ is made the member of the devil: of the heir of heavenly life is made that heir of everlasting fire saying than that the bishops are succeeded in to the room of him/ which secheth to have all men saved/ & to destroy no man: and if they bear fatherly affection toward their flow cke/ considering also that their selves are men frail & weak/ & in many things needing the mercy of god. How is it likely to be true that they were of this mind/ that they would with their constitutions made by them/ which are nought else but men/ bind their brethren & sons to everlasting pain? namely seeing they may know even by their own minds/ that the minds of men be prone & ready to sin. ye/ & oftentimes are wont to be stirred & provoked to lust of singing/ so much the more because they are forbidden.  
Temporal & lay princes/ which beareth a sword by their office/ and which with fear & punysshmentes by their profession/ holdeth the people back from ronning to much at large/ yet would they not although they might/ the laws which they ordayn & make/ to be rigorous/ that the transgressor & breaker of them should forth with lose his heed. And yet can they kill nothing else/ but the body only. And do the bishops/ whose part is to save men with the sword of the word of god/ for a lytes meat or drink/ which Crist hath given us liberty to take/ reqire that the breaker of their constitution should go both body & soul in to that fire of hesle: namely saying that it lieth in their power/ not to cast on this bond or snare/ nor to bring men in to this great peril & icopardy.  
Moreover the bonds of the evan gelical charity/ is greater than the bonds of kindred: & the bonds of the spirite/ than the bonds of the flesh: & the bonds of god/ than of nature. But what carnal father was there ever so cruel against his sons/ the is he had forbidden them the drinking of wine/ lest at any time the drinking unmeasurably might cast them selves in to a fever/ he would require/ that this his forbidding should be of so great strength/ that if they did not obey it/ they should suffer death: namely seeing that they might drink wine safely enough & without any hurt/ so they drink it measurably.  
No doubt of it/ he would forbear and refrain from giving any such commandment/ if he knew that his sons should be in danger of so great peril/ & he had liefer that they should fall in to some fever/ than to run in to jeopardy of their life. Be sides this/ I do not suppose the there is any man but he will grant/ that the laws of god which he himself made & ordained/ are more to be regraded & set by/ than the laws made by men: but not all the laws of the old Testament given of god/ did bind in the old time to deadly sin no/ certain of them bound not to any sin at all (if we give credence to famous divines) of the which sort I suppose it was/ if any man had touched carrion of any best which was not slaune/ but died by the own accord. And shall the bishop which is not the author & 〈◊〉/ but the steward & minister of a more gentle Testament/ require this/ that all manner constytutions of his making should bind his subjects to the pain of everlasting fire?  
I wylcome to the authority of the apostles/ which hath always been so much regarded & set by/ by the consent of all Christian people. I dare not be bold to affirm & say plain lie/ that what so ever thing they did command they commanded it/ with that mind & will that they would every transgressor thereof to be bound to the fire of hell. Paul in many places forbiddeth covetousness/ lechery/ wrath contention/ & envy by name/ putting to these words. We know/ that they which doth such things/ shall not possess the king doom of god. And yet the 〈◊〉 granteth & confesseth not every manner wrath to be deadly sin/ neither peraventure all manner of envy.  
Again the same Paul straightly commanded/ that women should not speak in the church or company assem bled/ lest that sex somewhat proud and high minded/ might challenge to themselves any authority in the presence of their husbands. And yet I do not think that he commanded that/ being of this mind & will/ the if any woman through infirmity longing to that sex/ had spoken any thing in the congregation for desire to learn/ forth with she should be made bond to the fire of hell. I put forth these things so/ that yet nevertheless it may be free for every man to judge/ as he thinketh like. last of all/ peraventure even in the commandments of the gospel also/ a man may find certain/ which doth not forth with bind every man to deadly sin. We see that the fathers os the orders of religious men/ doth openly witness this of their constytutions (which for concord & equality to be had in their covents/ they needfully do add & put to the commandments of the gospel) that they will not any person to be bound be them not so much as to venial sin.  
Wherefore by so much the more I do marvel greatly/ that there be certain of that sort which can suffer rather their brother either to die/ or else to be veved & tormented with a disease/ which is more grievous than death/ than they would sycence him to eat flesh. I will not here rehearse that certain divines & those of the famous sort/ hath affirmed plain lie/ that no mortal prelate can bind his subject by his precept to deadly sin/ except that which he commandeth/ doth depend of the law of god which proposition or saying at this present time/ I do neither approve neither disprove. This thing only I will ask & inquire: whereout all such manner constitutions doth bind to everlasting pain/ or 〈◊〉 a certain of them only. If they all do bind to everlasting pain/ than is the yoke of christian men very heavy and grievous/ seeing that there is so many constitutions of the bishops/ but if certain only so doth bind/ I would desire to know/ by what mark a man might discern those which doth bind/ from those which doth not bind. You will say/ they do bind when these terms are put to: We command & charge. etc. But at Rome every year such manner constitutions are made & publys shed new/ that no spouse shall give to his spousess any token or gift/ above the valour of. xii. ducats/ for let this be put forth bucause of example. I demand now/ if any man without any masyce or despite of that constitution did give a token or gift of. xiii. ducats: died he sin deadly? You will answer (as I trow) it seemeth no. yet in these & other more lighter things also/ is added always beside grievous sin the pain of excommunication in the deed doing. And yet there be divines which saith/ that no man may be excommunicate/ but only for such a trespass which is deadly sin afore god. But this disputation/ why there the bishop or pope may in all manner things bind their subjects to deadly sin/ I will pass over at this tyme. This I will ask & demand/ whether it be probable and like to be true/ that the pope were of such a mind/ that although he might he would after such manner charge & load his subjects. Paul is angry & myscontent that any man judgeth his brother in meat or drink and shall I for meat or drink thrust down my brother in to hell?  
Now what is the mind of the bishops and pope's in other things/ let us leave that undiscussed at this tyme. certainly in fasting it is evident and open/ that their will was not to bind all men by their precept and decree. Wherefore than/ do we being cruel judges against our neighbour/ other wise interpret the pope's saw/ than according to his own mind. For it is nothing likely to be true that his mind & will was to bind any man to fasting or to eting of fissh/ which could not do it/ without the great hindrance & appeyring of his health/ or else jeopardy of his life. Therefore he bindeth no young children/ not very aged men/ not them which be sick/ not poor folk/ and to make an end/ not any other persons/ which for some other cause can not away with fasting/ & much less he bindeth than to abstain from the eating of flesh. These persons now rehearsed/ if they do eat/ they seem to eat by the mind & will of him which was maker of the law. You will say/ but in the mean season evil occasion is given to lewdly disposed persons/ which under this pretence & colour/ will eat/ when they have no need or reasonable cause. If this peril & jeopardy whereof you do speak/ were pertaining to murder or to some other great evil or mischief/ than would I hold well with your saying. Now I suppose it might better be suffered/ that two hundred did eat flesh without necessity/ than that one person through such superstition/ should be put in jeopardy of his life. Wherefore I commend the manner and custom used in Italy/ where even in the lente season/ is sold openly in the shambles (though of fewer than at other times) both veal/ kid/ & lamb lest any thing might be wanting to them which were sick/ or might evil forbear eating of flesh, Neither any man there noteth or rebuketh the bier or eater/ although he appeareth not by any outward tokens/ to be sick or diseased: for there be many causes which a man can not perceive by the countevaunce or face. And it belongeth to the charity of christian men to judgeth best/ what so ever may be done well and lausully/ drunkness/ backbiting filthy communication/ & rebaudrie: doth verily declare & she we a lewd person/ even according to the rule of the gospel. For these things which in very deed are evil things/ when they come from the mouth/ declareth the fountain of the heart to be corrupt/ from whence such stench is breathed forth: And yet with such things we be but lightly offended or grieved. ye otherwhyses we rejoice in them/ & commend & allow them. But he that doth eat flesh/ we do so defy & abhor/ as though he were no longer a christian man: notwithstanding/ that the gospel doth forbid to judge any man in those things/ which of them sllues are not are not evil. ye & Paul also willeth not any man to be judged for meat or drink. Therefore who so ever eateth flesh for a great weighty cause/ he sinneth not at all against the law/ for as much as he hath done nothing contrary to the mind of him/ which hath made the law. He that eateth without necessity/ if he do a miss/ he trespasseth but only against the law of man. But he that condemneth his brother/ he that backbiteth/ he that sclaundreth & defameth his brother/ doth sin and trespass/ both against the doctrine of the gospel/ & also against the precept of the 〈◊〉 Paul: And in my judgement doth more grievously sin/ than he should/ if he did eat flesh hole. x. years together. They call them Lutherians and heretics which doth eat flesh. Now this is not the eating of calves flesh/ but it is the 〈◊〉 & eating of thy brother's flesh. Whether of these two things I beseech you/ is the more grievous offence & sin? And yet at that thing which the authority of the gospel doth forbid/ which Paul the apostle also doth forbid/ no man is moved or grieved/ at these things which contrary to the doctrine of the gospel/ the custom of men hath brought in: We do so shiver & quake/ as though the hole christian religion should at once go to wreck for ever? But here in the mean season ariseth two diffyculties or doubts/ of the which the one seemeth to pertain to order/ the other concerning the hurting or 〈◊〉 of our neighbour's conscience.  
I grant/ that an order is greatly to be regarded/ in so much that it were better to suffer even some tyranny or crudesyte/ than by troubling the order/ to make a confusion & a great styrte in the world. And Paul biddeth that man's company to be eschewed which doth live inordinately/ troubling the comen order. And the same/ lest we should give any man occasion to be offended/ commandeth us to abstain/ not one lie from that thing which is evil in deed/ but also from all manner thing/ which appeareth to be evil. But that an order may be had & establys shed/ & by reason of order tranquilytie: It is 〈◊〉 that the heeds & rulers have their authority sure and stable/ & that the people obey them none otherwise/ than the vycats or deputies of god. I grant all these things to be very true. And Peter the apostle condemneth them/ which follow wing their own sensual appetites/ despiseth the comen officers and rulers/ & such as be set in high authority: & yet he speaketh there/ as far as I perceive/ of the heed officers & princes/ which were 〈◊〉 men & infidels. How moche more than ought the authority of the bishops to be sure & inviolate/ which if they be good/ they are to be obeyed as the friends of god: but if they be evil/ & yet doth teach those things which be right & good: we ought to obey the doctrine which they teach. But if they be neither good/ nor yet doth teach good things/ yet in my judgement they are some what to be suffered/ left by troubling the order of things/ greater inconvenience & mischief might rise. This counsel would I give to the christian people. But if the wickedness of them should go so farforth/ that it were intolerable both to god & man (which thing god forbid ever to come to pass) Christ himself can make such manner scourges & whips/ where with he may drive out of his temple/ such as he list not to be conversant there. For likewise as not without great consideration & wisdom/ the election of the 〈◊〉 hath been trans lated from the people to a few menl so I do not hold with it/ that the old examples should be renewed & brought up again/ whereby the comen multitude died expel & put down their bishops for every little crime/ For we read that Brice for the surmise of fornication/ & unchaste living with his laundress/ was deposed by the comen voice & noise of the people. But as Paul commandeth the wives/ that in all points they should be obedient to their husbands/ and have them in reverence 〈◊〉 their lords: And again on the other part counseleth the husbands that they should measurably & gently use their authority towards their wives/ remembering that they are their fellows and matches in Christ/ & the conheri tours of the kingdom of heaven/ the one half of themselves/ & that 〈◊〉 should apply themselves to their in fyrmyte & weakness/ with discretion and 〈◊〉: So in like manner the heeds & rulers of the church are to be monished & counsaysed/ that they do not either abuse their autho rite & power on the people/ neither turn the obedience of the lympse people/ in to their own tyranny. They are sheep/ but the sheep of Christ/ rather than of the bishops: they are sheep but for those sheep that highest and heed shepherd hath shed his precious blood: they are sheep/ but so dearly beloved of their lord/ the when one of them was gone astray/ he with careful diligence sought for it/ and at the last when he had found it/ he brought it again to his fields upon his own shoulders: They are sheep/ but reasonable sheep/ & in this 〈◊〉 equal & peers to the bishops ye/ sometime also are more 〈◊〉 〈◊〉 than certain of the bishops: & 〈◊〉 of these sheep are made pastor or sheperdes. The people was not or dayned for cause of the bishops/ but the bishops were instituted & ordained for cause of the people.  
Wherefore albeit that the bishop compared to each one by himself of the people is more excellent/ & (as Paule 〈◊〉) is 〈◊〉 of double honour yet that not withstanding/ the respect and regard of all the hole people to gider/ aught to be greater than of one bishop: ye & if a man did 〈◊〉 this also/ that the dignity also of the hole multitude ought to be greater/ than the dignity of any one bishop/ his saying doth not utterly disagree 〈◊〉 is some what like to the saying of Christ  
Our lord jesus asketh this question in the gospel: whether 〈◊〉 to be greater & more worshipful/ he that serveth & waiteth at the table/ or he that sitteth at the table. Is not he the greater (saith Christ) which sitteth at the table? But the people are those children & sons of the spouse/ which as honourable persons sitteth at the table or board of the gospel. The prelate's of the church be ministers which standeth by/ & walketh to & fro looking about/ that no thing be wanting to any of the gests sitting at that board/ and that which they perceive to be most convenient & meet for each man/ that they bring forth out of the rich storehouse of the spouse/ which is Christ If Christ/ which without contraver sye or doubt/ is greater than all compa rison/ did call himself a minister or servant/ & behaved himself as a servant/ even unto the washing of his apostles feet. What aught the bishops to do/ which according to the mind of saint Hierome/ are father's/ not lords/ but mynisiers/ to whom the dispensation & ministration of the mysteries of god/ is committed & betaken/ not the authority which also may fall in to sin as well as other men/ & are ignorant themselves in many things. Let the bishops therefore rule & govern the people/ but as a father ruleth his children or sons/ & as the husband ruleth his well-beloved spousess or wife. Neither let the bishop ween that it is lawful for him to do what soever him list with his flock/ of the which he shall give account & reck ning to the heed shepherd/ & the very pastor Christ. And let him remembre this thing also/ that his authority is to be defended & maintained not only by sharp & straight commandments/ by proud & stately conntynaunce/ by 〈◊〉 or 〈◊〉/ and punysshmentes or vengeance/ (with the which things/ not so much as the very tyrants are wont/ sufficiently to maintain their authority) but rather with purity & ho lynesse of living/ with meekness/ with mildness & gentleness/ with 〈◊〉 〈◊〉 doctrine/ with fatherly monitions with loving & friendly exhortations. Paul/ in punishing him which had his father's wife/ executed and showed forth the authority of an apostle/ but how oftentimes doth the same Paul humble himself/ speaking fair/ praying/ beseeching/ 〈◊〉/ requering in god's behalf continual purity & cleanness of life/ is a certain thing worthy to be honoured & had in reverence. An Euangelycal mind/ despising riches/ despising hovours/ despising pleasure's/ desirous to do good to all men/ ready to put even his life in jeopardy for the safeguard of the flock committed unto him/ winneth the favour of the people/ more than a man would believe. A mind replenished with knowledge of holy scripture/ a tongue no less holy than eloquent/ uttering and bringing forth of the rich store house of Christ/ both old things and new/ maketh the people to look up/ & purchaseth to himself great reverence & worship. By these things chiefly the authority of the bishops is both gotten & defended/ moche better & more safely than by these words: We ordain/ we decree & determine/ we charge/ we command/ we will/ & such other. Such things as I rehearsed her afore/ causeth that the people willingly of their own accord/ doth a great deal more than is required of them/ & that they be more stirred with fatherly exhortation than with any menacing or threats/ be they never so lordly/ shar pe/ & cruel. Do we not see/ as oft as any man springeth up/ commended with any manner opinion of holiness/ & which appeareth to be a true preacher of the gospel: how greatly the 〈◊〉 doth saver him with all their hearts/ how desirous they are to hear him/ how they mark & regard his words/ how all their mind is wholly given & set to give heed to that which cometh from his mouth? If they did see & perceive a very father lie mind/ such as Paul or Peter had/ what thing would not the people do? The disciples received Paule non otherwise/ than if he had been Christ himself/ being ready even to pluck out their own eyes/ & to have given them to him/ if he had desy red it. By this means shall the order best be maintained & 〈◊〉/ and their authority be made firm & stable/ and peace & concord stead fastly continue: if both parts strive & labour each to overcome other with benefits/ & doing their duty to other/ for 〈◊〉 it is but a tyrannycal peace/ when the people oppressed with 〈◊〉/ resteth & are quiet in their bodies/ but in their mind doth grudge against their superiors/ & curseth & wisheth evil unto them. Neither let any man cry out/ the autho rite of the prelate's & bishops forth with to be minished/ if provision be made for the liberty & quietness of the people. first this thing belōgeth to the maintenance of the bishops authority/ that the people do judge well/ & have good opinion of them. But that man seemeth to have little good opinion of them/ which judgeth them to be of that mind that they would their subjects to be wrapped & entangled with very many snares & 〈◊〉 of constitutions so that they might rule after their own pleasure. That man only hath good 〈◊〉 of the bishop/ which judgeth himself to be of that mind that he coveteth very 〈◊〉/ his 〈◊〉 to be as free as might be in Christ/ & at liberty from 〈◊〉 ce & entangling of scrupulusnesse & gyleful snares. For that man doth nothing derogate or minish of the kings authority/ which would not that he might do any thing contrary to right & good conscience/ contrary to the comen laws/ contrary to the customs & privileges of the cytezins/ contrary to the oath which he made at his coronation. Nay/ rather he taketh a way the hole authority of the king/ which judgeth that of the king which is more meet to be thought and judged of tprantes'/ than of a lau full prince. Wherefore if the king do not require or look/ that any man should be bound by his commandment or statute to any pain/ either of paying money/ or else of suffering in his body/ except his statute be rightful and according to equity/ reasonable/ and made after dew form & manner: & approved by the consent of the people/ & finally doth not require/ that every manner constitution should make them bound to jeopardy of their lives/ doth not that man seem to judge the bishop to be a very 〈◊〉 which judith him to be of that mind that he would his 〈◊〉 to be bound with all manner constitutions of his making to the 〈◊〉 of hell? But the laws of 〈◊〉 & lay princes: are 〈◊〉 full of 〈◊〉 & threat ning/ & with a pain somewhat 〈◊〉 poe & cruel/ doth 〈◊〉 men rather than punish them. What manner & law/ that law of the. xii. tables is said to have been/ which commanded that the body of that man should be cut insunder/ which was in debt to many men/ & not able to pay & satisfy them. And those poets and wise men of the old time/ feared the unlearned multitude/ & not able to be handled & ruled with the reasons of philosophy/ away from evil doing with the lightning of Jupiter/ taking vengeance upon malefacters/ with the saynynges of the furies/ the punysshers of great sins/ of Kadamanthus' judge in hell/ & of other terrible & dreadful pains & torments/ which the fowls of evil men should suffer there after this life.  
Though we do grant to the lay princes somewhat of such manner faith ning/ yet I do not think that it is to be received in the bishops/ which professeth the doctrine of the truth of the gospel. But who so ever commandeth or maketh a law/ casteth on an halter or snare to bind men/ but who so ever exhorteth/ doth so call men to the better things/ that he do not take from them their liberty peraventure some man will say/ a exhortation is to weak a thing and of to small strength: it is needful to command & make laws/ for the sturdy & unruly persons. Me seemeth the contrary. Oftentimes/ more is obtained & gotten with fatherly exhortation/ than with tyramnycal & cruel exaction. Let this be counted a lie/ if we do not find it true by daily experience in our wives & children/ & except Roboam to his great hurt & mischief hath taught it to be true/ which had evil chance & luck/ of following the cruel & threat ning counsel of his young companions. If the people shall see one why che is a very priest or bishop in deed his exhortation shallbe of 〈◊〉 & strength. But if open wicked 〈◊〉 corrupt & unclean manners/ gross ignorance/ insactable covetousness/ barbarical crudelity/ shall have 〈◊〉 him utterly out of favour with the people: what shall it avail or profit to command & to make constitutions? They which will not obey/ shall sin more grievously for cause of their contumacy & stubbornness and they which shall obey only for sear/ shall deserve nothing at all/ or else very little/ for as much as no man sulfylleth the precept/ which fulfulleth it/ being compelled there unto by violence. ye/ & peraventure his hypocrisy doubleth the offence: It lieth then most of all in our own selves that our exhortation/ be it never so gentel & loving/ may be of authority & regarded among the people. Therefore they do very well/ which provideth that the authority of the prelate's may be saved/ but they provide very evil for it/ which will have it to be saved & maintained hose non other wise than with threats & fear. But in the mean season it is rizt and according/ that some provision be made to save the liberty of the slocke, as much as equity requireth/ for it also hath a certain authority belonging to itself/ & that no small or light authority. Doth not custom 〈◊〉 & disannul a law/ in so much that a law is not worthy to be called a law/ except it be approved by the consent of the people/ which grudgeth not to use it? What thing hath disannulled & made of no strength/ so many constitutions made in the last counsel/ called Consilium lateranens/ which began under pope July the second/ & was finished & ended under pope Leo the tenth.  
☞ Was it not the custom & usage of the people/ which were never mided to obey the constitutions & decrees which were made in that counsayse. Doubtless such is the voice of the people/ which same also is called the voice of god/ such is the authority of the free multitude: a regard & respect of the which is meet to be had/ as of ten-times as it goth not a wry from the rule of virtue & holiness. wherefore he shall give good counsel/ who so ever will so moderate & order his counsel/ that both parts be provided for indifferently. Now as concerning the offending of our neighbour's conscience/ how much it is to be regarded/ let us consider in few words. ☞ Our capitain and master Jesus Christ/ sometime regardeth the offending of other men/ and applied himself to avoid the same. Again at another time here guarded it not/ that the pharisees were offended. He would be born of a married woman/ he was circumcised/ he observed the ceremonies appointed and commanded in the law/ he did fast/ lest any thing might have be laid against him/ wherein it mixed appear of likelihood that he had done wickedly/ or contrary to justice. But he did not cease to preach his father/ he did not cease to teach the heavenly philosophy/ he cessed not to do good to all men/ he feared not to heal men on the sabot day/ though the phari seis were grieved with these things/ he gave occasion to Herode also to be offended/ to whom he would make none answer/ & therefore Herode despised him. And in a certain place/ when he was warned & told/ that the pharisees were offended: What answer made he? Let them alone (saith he) they are blind guides of the blind. According to his enfample/ the apostles also in many things applied themselves to the infir mite & weakness of the jews/ feast any thing might have hindered or letted the course & going forward of the gospel. But yet did they not in all things/ nor at all times avoyde the offending of all men/ for the jews could not with any crying out of them/ cause them to compel the gentiles to be circumcised. This thing only they did for a season/ having respect to the invincible ꝑtynacy & fro wardness of the jews/ that they commanded the gentiles to abstain from fornication/ from the blood/ and from the be'st which was suffo cated/ & from the flesh which was offered in sacrifice to idols. Paul did shave of the here of his heed/ he used the manner & ceremonies of the jews/ in the feestes called the Nudi pedales: he did purify himself among other in the temple/ to th'intent that he mought mitigate & pacify the mind of certain persons/ which were ready to have raised up sedition & strife. But although he did these things/ yet where so ever he mought 〈◊〉 he spoke against them/ he confesseth & knowledgeth that it is sauful to eat all manner meats/ but a chance saleth other whiles/ that it is not expedient to use this liberty. He 〈◊〉 to us the liberty of the gospel/ but charity which measureth all things by the profit of the neighbour/ other whiles willingly forgoth of her right and liberty/ but not utterly in every thing/ neither continually & at all 〈◊〉/ but in the mean season striveth to her power against the infyr mite & weakness of them which undiscrete discrete are offended without cause/ and for things of small value/ un till that they also do profit & grow up to such strength of spirit/ that they be no longer offended with those things/ which of their own nature are neither good nor evil. Paul as concerning the use of meats/ other whiles among the jews was made as a jew/ to th'end that he might win the jews to Christ. Again among the gentiles he became a gen tile/ to win them also But it should be an unseemly thing & against reason/ if any man no we a days also would likewise among the jews become a jew/ abstaining from the meats which are forbidden & not lawful to be eaten among them/ 〈◊〉 he might ronnein to the hatred of the jews. Ye moreover Paul rebuketh Peter/ by cause that (when the doctrine of Christ was so published and spread abroad/ that it was meet & according for the jews being taugh & monisshed to have forsaken & cast away their superstitious weakness) yet he/ lest he should have offended the jews/ died withdraw himself from the company of the gentiles/ and would not eat with them/ and so avoiding to offend the jews/ he fell in to a more grievous offending of the gentiles.  
That time was/ as a man would say/ the infancy and first age of the gospel. And the religion of the law which they had learned and received of their forefathers/ & which also was confirmed by long usage and custom/ was so fast grounded and rooted inwardly in the minds of the jews/ that this affection for a season was to be pardoned & to be suffered in them/ for as moche as it did springe and rise of an honest cause and could not suddenly be again 〈◊〉 out of the minds os men. Moreover of this offending/ great jeopardy should have followed.  
☞ The nation of the jews/ which toughly cleaved to the custom used of their forefathers/ was turned to the hatred of the gospel. The gentiles so hated and abhorred the burr thayn of Moses' law/ that many of them could find in their hearts rather to have renounced Christ again/ than to receive the ceremonies & law of the jews. And when nothing is more abominable than idolatry/ yet he that dydeate of the flesh which was offered in sacrifice to an idol at that time/ gave a sykely occasion to be suspected/ as though he did favour and agree to the superstition of them/ with whom he did eat. And yet crieth Paul/ even in this also/ the law to be abro gated and of no strength: he crieth that an idol is nothing/ that the flesh offered to an idol is nothing else/ but as other flesh is: he rebuketh that man/ who so ever wyttingly offendeth his brother with his eating. But again he chideth him/ which judgeth another man's conscience in meat or drink/ & which speaketh evil of his brother for the meat sake/ for the which he giveth thanks to the goodness & liberality of the lord/ which hath created and made all things/ to the behove and use of men. He scorneth the foolish wisdom of them/ which as though they had taught a certain great thing/ did say. Touch not/ taste not/ handyl not. As the superstitious choice of meats which the jews used by the counsel & authority of Paul hath begun to 〈◊〉 dispi sed/ after that the gospel is now sufficiently published & openly known. So of likelihood it seemeth/ that the meat offered to an idol/ is to be despised/ seeing that it is now sufficiently known/ that christian men may with pure and clean conscience eat all manner of meats/ according to the necessity of the body/ giving thanks to him/ which hath ordained and provided all things that are in this world/ for his worshippers. When he him self is lord of all things/ and which would nothing to be impure or unclean to those persons/ which be pure and clean.  
Wherefore to conclude/ seeing that the lawful cause to be offended/ cesseth: Seeing also that the kingdom of god is neither meat ne drink/ & seeing that the abstaining from certain meats/ provoketh the most part of rich men to superfluity & delicate far/ & doth cruelly grieve and pain the poor men. It is to be considered and looked on/ whether we ought to strive so greatly as we do for such manner constitutions.  
In that time whereof we spoke before/ the apostles for a season did that thing which they thought most expedient for the fortheraunce of the gospel/ which than was young and new begun. Somewhat they applied themselves to the affections of men/ remaining of the manner of living which they had used aforetime. And that they so did/ it was but for a season/ of charity and not of right or necessity/ and they died not so in all things nor at all times neither yet without speaking against such infirmity/ as we have said before. But no we adays/ how for tuneth it that occasion to be offended is taken of such things/ the use whereof is not forbidden by the gospel / but rather the forbidders of them are condemned by the writing of Paul the apostle. forbidding (saith he) the meats/ which god hath created to be eaten/ and forbid to marry or wed. Finally how farforthe seemeth the greving or offending of our neighbour to be avoided? Paul did forbear and abstain from the flesh which was offered to an idol/ but not except he had been warned afore/ that it was sacrificed to idols. But the same Paul died eat all manner meats/ asking no question/ for hurting another man's conscience. And yet in this thing/ whereof we do now speak/ the offending of other men's conscience might be avoided/ without any great grief or incommodity: for he that for a season did refrayn from flesh offered to an idol/ had other flesh at hand which he mixed 〈◊〉. If any man did 〈◊〉 from builes flesh which was offered to Neptunus'/ he might eat partrych or capon/ which was not offered to any false god: and yet did they not so much as abstain from flesh which was offered to idols/ but one lie when they saw occasion. Some man abstained from swines flesh and did eat a plover. But now a days when for the most part of the hole year/ the eating of all manner flesh is forbidden: thinkest thou it right or reason/ that I for the weakness and superstityousnesse of this man or that/ should stand in jeopardy of my health and of my life/ seeing that by this time/ all christian men ought to have been taught/ that they should not judge their neighbour by such manner things? But if it seem to be/ that chusten charity so much ought to apply itself to the week weakness of unlearned or superstitious persons/ that to avoid the offending of them/ we would have him which is strong in conscience/ to run in to jeopardy of his health or of his life. Why do we not that same/ in those things wherein is just and manifest occasion of offending other men. There be prelate's of the church/ which when they have year lie rents and possessions/ so great/ that they may compare in richesse with any kings/ yet neither they do teach that people/ and besides that liveth wickedly/ even in the open sight of the people/ so that the unlearned men are offended thereby. But here in this thing/ we do nothing regard the offending of their consciences/ but rather of the persons. We do require so great fyrmyte and strength/ that they are commanded to believe/ except they had leaver be counted heretics/ that what so ever thing is done by them/ either when they lose or bind/ or when they bless or curse/ or else when they grant forth pardons or restrain them/ is of the same strength/ as if it had be done by the apostle Paul/ Andrew or james. And yet this offending of the people riseth of a thing which of the own kind and nature is so evil/ that though men would take none occasion thereof to be offended/ yet ought it to be avoy dead and eschewed/ for as much as it offendeth the eyes of god. Beside this/ though all manner of backbytige appeareth to each man for to be unlawful/ and a great sin: yet in this thing we do not regard the of fending of weak persons/ but bol boldly strongly we follow our own appetite and affection. In these things only which are so lawful/ that who so ever forbiddeth them/ needeth great defence/ lest he might seem to do clean against the doctrine of the gospel: so much we do regard the offending of weak persons/ that for the foolish superstition of them/ we would have our brother to stand in jeopardy of his life/ rather than to eat certain meats/ which are necessary for him.  
Is not this to transgress the come mandments of god/ for the traditions of men? I know right well most excellent prelate/ that your holiness hath said a pretty while ago for what intent are these so many things spoken? Is it to disalo we the choice of meats/ which the use and custom of the church hath allowed/ and yet doth allow? To speak the truth plainly/ as I do 〈◊〉: I would fain that all things which are of this kind and sort/ or else at the leastwise/ the exaction of such things were clean rid out of the way/ so that what so ever were abated or taken away from ceremonies/ should be added to the exercises and works of true holiness. And so that as much as the judaical and superstitious manner of living should decrease and be minished/ so moche the true christian manner of living/ might increase and be augmented. But if the comen sort of unlearned persons/ can not utterly be kept in doing their duty/ with out such manner of ceremonies/ yet I would not the christian liberty to be clogged with very many such/ I would not the consciences to be so bound/ that they should believe that they did deadly sin if they did eat/ except it were done of a froward/ a stubborn/ and a disobedient mind. I would not that of an unreasonable judgement and clean out of order/ those things should be so greatly regarded/ which of themselves are almost of no value. And those things nothing regarded and set by/ without the which there can be no good living according to the. But these things/ seeing that they be fast rooted by use & custom: I would not that they should be sedy ciouslye despised/ but either to be put down by little and little/ or else to be taken away by the authority of the heeds and rulers/ but so taken away/ that in the mean season the people should be called and exhorted to better things. But here peraventure some man will object & lay against me/ that such manner ceremonies/ though they do not much good/ or be not greatly profitable/ at the leastwise they do no hurt/ ye/ and this farforth doth help to good living/ that they put us in remembrance of true & inward holiness/ and are as guides or lee dear/ to induce the weak and unlearned persons to true virtue/ likewise as the law of Moses was to the jews: And we do see/ how great the weakness is of christian men also. The eating of flesh forbidden putteth us in remembrance & teacheth/ that all riot and superfluity and what so ever thing is wont to follow superfluity/ are to be avoided and eschewed. Fasting commanded/ putteth us in remembrance & teacheth/ that we ought to abstain from all vices & sins/ for that only is the 〈◊〉 that is pleasant & acceptable to god. If this reason doth like and please so greatly/ than let us be circumcised also/ seeing that circumcision both doth abate of the delectation & pleasures in gendering/ & also putteth us in remembrance/ that the heart & mind is to be circumcised/ from all gross & carnal affections. Let us than also slay beasts & make sacrifice of them/ for this thing putteth us in remembrance/ that the brutyssh & beestly affections of our minds/ are to be tamed and subdued. But that we might be monished & put in 〈◊〉 by such manner of 〈◊〉 res/ it is sufficient for us/ that these things were in the old time religiously observed of the jews/ for if true holiness were nothing hindered by ceremonies/ why doth Paule so feruenntly everywhere fight against the ceremonies: of the law of Moyeses? Of a certainty/ these things if there be to many of them and unmeasurably used/ oppresseth the liberty of the gospel. To put our trust & confidence in these things (as the most part of the people doth) is the very pestilence & destruction of true holiness/ for of these things/ to backbite thy brother/ is the venyin & poison of the religion of the gospel/ No doubt of it/ Paul perceived these things very well/ when he so fiercely kept war 〈◊〉 the law of the jews/ being about to break in or to approach nigh to the manners & living of 〈◊〉 men. Ye/ if I had leisure/ I could make you perceive & understand/ that every greatest decay & mischiefs of the christian comen wealth/ hath sprung out & had their beginning of ceremonies. I do not allow the stubbornness & disobedient minds of these men/ which openly & scornfully/ as in despite of the comen custom/ hath eaten flesh. But so farsorth I disallow them/ that I do judge them to be taught/ to be monished/ & if need require/ to be rebuked also/ but not to be accused unto the heed officers & rulers/ as though they were guilty of murdringe their own father or mother. & my judgement is/ that this matter is rather to be despised & made light of/ than to be grievously have dsed. At the lest wise for this cause/ lest of this spark kindled a greater fire might grow/ & more hatred a 'gainst the clergy/ which is to great/ and over moche all ready. It doth displease me/ what so ever thing pertaineth to sedition & stryse. But yet if no man should resist & withstand such manner ceremonies always increacing & waxing more & more/ the liberty of the gospel should be distro y for ever/ but there is no man to whom it is more convenient to with stand them/ than the heeds and ru lers of the church. So crope in by lie tell & little the custom/ which hath made the friday a fish day. Afterward when this was well 〈◊〉 to pass/ saturday also was taken from us/ and no we wednesday also is in great jeopardy. And for such manner ceremonyes we see so many men to be sore afflict to be in jeopardy/ ye finally to die: & we see many men to stand foolishly in their own conceit/ and to think themselves true cri sten men/ when they are in deed very jews/ and for the trust & confidence which they have in these things/ to regard no whit those things which belongeth to true holiness & virtuous living/ but the charity of the gospel teacheth us/ to succour & help those which are in affliction. The liberty of the gospel/ aught not with such things brought in out of measure/ to be called away from more earnest & sad studies/ and exercises or pastimes. ☞ And thus farforth be it spoken generally of such manner things/ not because I would defend those presump tuous & disobedient persons/ but the your wisdom/ after that the circumstances of the cause be examined and discussed/ might provide & look about/ that neither more nor less were done/ than the thing itself requireth.  
NO we will I plead mine own cause in few words/ not because I have given occasion to any good man for to be offended/ for that which I did/ I would not have been a 〈◊〉 to have done it/ if Christ himself had sitten at the same table with me. For I was in that state/ that any man would have 〈◊〉 me more worthy to be piteed than to be rebuked. But that not withstan ding/ I will not suffer that among those which knoweth not the matter as it is in very deed/ any man might cloak his own boldness by mine example/ or by my necessity defend his own undiscrete presumption.  
first I did not 〈◊〉 or exhort any man to eat flesh without necessity/ but rather I taught/ that the comen custom is to be folo wed and observed. I myself have such affection to ward flesh/ that if I might maintain & save my life with peas & fetches/ I would neither desire flesh ne 〈◊〉. Moreover not withstanding that I am wont all most each lent to be in great ioꝑdy/ by the reason of weakness & sicklynesse of my body/ and of a certain natural hatred that I have to wards fish. In so much that the physicans have oftentimes called on me/ and counseled me to help myself by eating flesh. vet I did never follow their counsel/ but ones in italy (when the physician had threatened me than certain days/ that there was none other way with me but death/ unless I would follow his counsel. And yet for all that/ I did after his counsel but a few days only/ and thus farsorth/ that I did eat the broth of flesh tempered with the 〈◊〉 of eggs/ abstaining from the flesh self/ which although my mind had desired yet my stomach would not have received/ so weak and feeble it was at that time: & now a few days in this lent/ and that by the commandment of the physician/ & not with out licence and pardon of the pope/ whose bulls I have had ready to show these certain years/ yet did I never use them afore now/ as concerning the eating of flesh. admit that I did this without that phisytions' authority. What physician knoweth better this my weak body than myself? But the case put/ that I had done it without any pardon or licence: Doth not necessity excuse better than any pardon?  
first consider mine age/ the weakness & crachynesse of my body almost continual/ consider the labour and travail of iournayeng/ the labours in studying/ wherein I am busied continually/ above the strength of both my body & mind. Moreover/ the murr & phlegm/ nay rather a very pestilence pained & vexed me almost. xx. days. The same having recourse after a certain space between/ held me both longer and more grievously. Besides this/ a lie tell before lent/ the stone took me with a marvelous pain & turmenting of all my body. This disease though it be most sharp & cruel & most ready peril & jeopardy is in it of all diseases (for women are not in more jeopardy of life when they travail of child) yet almost every second day it had recourse to me/ so that with a wretched and a painful fruitfulness/ I did 〈◊〉 in one day/ and travailed the next day/ & in the third was delivered. What wise man would not say that I had been a murderer of mine own self/ if I had abstained from flesh being in that case? He that will follow Erasmus/ let him follow him in every point/ and he shall not be blamed. Now what pertaineth the example of Erafmus/ to them which are strong & in good health/ which are idle/ which are drunken/ which eateth in despite or for a scorn/ not for any necessity. Now there remaineth one doubt/ as concerning the offending of weak persons. I do not deny but that christian chary charity counseleth/ in every thing as much as may be/ to provide that weak persons have none occasion given to them wherefore they might be offended. I here Paul ready to abstain from the eating of flesh all his life long/ rather than that he would offend his neighbour with his eating. But the same Paul/ as we have said before: doth chide and rebuke those which 〈◊〉 their brother for meat or drink. And in the mean season he reckoneth them to be most pestilent/ which did for bid to eat the meats which god hath ordained to the use of man.  
☞ Why dost thou (saith he) 〈◊〉 another man's servant? he standeth or 〈◊〉 to his lord or master & wherefore am I judged of another man's conscience in that thing/ for the which I give thanks to god? He that eateth/ let him not despise him that doth not eat: And he that eateth not/ let him not judge that parson which eateth. After the mind then & judgement of Paul/ he is the weaker person of the two which doth not eat. And he sinneth more grievously/ which judgeth one that is better than himself/ & to whom he ought rather to have give place. And yet charity/ which attempreth & applieth herself to all men/ giveth place for a season to the weakness of this person/ if he be offended of any probable or lykly cause/ & if he can not be amended: but not utterly in every thing/ & at all times. For there is some thing/ wherein the weak person is to be monished and taught. There is/ wherein he is to be rebuked or reproved. There is also/ wherein he is to be despised/ for else by conty nual applying to their minds/ to do nothing else/ but nourish the disease & sickness of weak persons in conscience/ is the straightest & next way/ to destroy all Euangelycal holiness. And yet Paul speaketh of infirmity & weakness/ which was well near 〈◊〉/ which by the reason that they had received it of their elders & ancestors/ & also of long usage & custom/ was so deeply soaken & settled in the minds of men/ that it could not suddenly be plucked out again/ for so the jews could not suffer the law to be abrogat and disanussed/ in which they were born & brought up/ & had continued in the religious observation thereof to their old age. So some man of the gentiles/ if he should have seen a christian man sitting at the table among company/ where was set afore them flesh/ which had been offered to idols/ he could not but suspect/ that that christian man doth consent to the superstition of them/ with whom he kept company at meal. And yet for all that/ Paul crieth out stoutly & boldly in the mean season that an idol is nothing/ & that it is lau sul to eat what so ever thing is sold in the shambles. He crieth/ that the ceremonies of the law/ which were ordained for a season/ aught to be abolished & put a way/ when the gospel should take place & be of strength. And to make an end/ he withstood Peter/ & rebuked him to his face/ because he was not yet bol the to set light by the vain offending of the jews. Therefore it was another kind & manner of offending the neighbour/ whereof Paul did speak/ the occasion whereof rose by reason of a rooted custom/ which they had used in their life afore led. But we gender & seche daily to ourselves/ new matter & occasions to be offended after this manner & 〈◊〉 though we do see and perceive well enough/ ho we great hurt & hindrance of true holiness hath grown thereof to the life of men. Paul suffereth the weak persons/ but upon this hope: that they would profit & grow up to syrmyte & strength of conscience. We do 〈◊〉 & 〈◊〉 all together to ceremonies/ having no mind or regard of those things/ which alone doth make be truly virtuous & good livers. But to return again to mine own cause how so ever the matter standeth/ as concerning the avoiding of offending our neighbour/ neither in this thing shall any man think (as I trow) that there lacketh in me charity/ coveting to give place to the infirmity & weakness of my neighbour. I had ordained the pope's pardon/ as a preservative against such manner offences/ for I do not see for what other use it is good or ꝓ fytable to me. furthermore/ as more che as I might/ I did eat flesh see cretely. ye/ moreover I did utterly abstain from flesh/ even to the manifest and open jeopardy of my life/ oftentimes disobeing the cousayls of phiscyciens. What can I do more/ except that (for to avoid the superstitious weakness/ I will not say the perverse masyce of certain persons/ which findeth sautes with every thing) I should also die. He should be an uncharitable man (I trow) which would require this thing of me/ & I myself should be a manqueller/ if I would do according to his request.  
It belongeth to the charity of a christian man/ to interpret and judge every thing to the best/ what so ever may be done with a good mind & purpose. And those which be learned in the christian faith/ aught to have known that fasting & eating of fish/ was not commanded & appointed for them which are in jeopardy by the reason of sickness/ but to such which are in jeopardy by reason of rankness & wantonness of the flesh. But if any man yet be very suꝑstitious/ if he that eateth flesh/ do monyssh and counsel him by these words.  
Brother/ let not mine example any thing offend you/ I am constrained to do that I do/ would god I were more healthy: I am glad of 〈◊〉 strength & health/ do not you wrongfully accuse my feebleness & weakness. He hath sufficiently (as I ween) does charged his own conscience: but no we to make an end. In like manner as I do judge them worthy to be sharply rebuked/ which of a sedytious presumption & boldness/ doth violate & break the comen custom/ namely such a custom which is not contrary to true holiness & good living Some seemeth that the curates & preachers should do very well/ if by the authority the bishops/ they did denounce fasting to the people/ in this wise. dearly the hole life of christian men ought by continual soberness to be a certain fast/ not only from meats/ but much more from all manner riot/ & from all pleasures of this world/ from carnal affections or desires of the flesh/ which warreth always against the spirit. But yet nevertheless/ the authority of the church/ & the custom of our elders & fore father's/ exhorteth & calleth upon us/ that such as may for strength of body/ for lawful age/ & plenty of substance/ should prepare their minds with fasting to the holy day. But let your fast be such as becometh christian men/ if you will that it be acceptable & pleasant to jesus Christ: let it be an hole & perfit fast. It is the lest part of fasting/ the abstinence of certain meats: it is an unrepentant fast to god/ whereby peace & concord is broken. They that do fast/ let them give thanks to god for the strength of their body/ which by abstinence & fasting/ is made more apt & meet to godly things. And they which do not fast/ let them give thanks to the lord/ which of his liberality & goodness/ doth my nyster divers plenty of meats/ to nourish & comfort our weak & feeble bodies with al. They that fasteth/ let them not stand therefore in their own conceit/ as though they did a great & an excellent thing/ except they put to greater and better things. They which fasteth not/ let them so much the more endeavour by godly exercises & works/ that they may make recompense & amends for that thing/ which the weakness of body will not suffer them to do. He that doth not abstain/ let him not trouble the comen custom/ & let him avoid the offending of weak persons/ as moche as he may conveniently. He that doth abstain/ let him beware the he judge not his neighbour (against the doctrine both of Christ & the apostles) of such things which of their own nature are indifferent/ & may be done other well or evil. He doth less sin which suppeth all his life without any need/ than he which for meat or dri 〈◊〉 slandereth & backbiteth his neigh ghbour/ whom according to the commandment of god/ he aught to love as well as his own self. Such manner monytions & counsels/ by cause they help greatly to the purpose/ are oftentimes among to be rehearsed to the people. Moreover this thing also/ I would say to be plain lie declared & showed, for the weak and fraysul consciences sakes/ why che constitutyons bind/ and whom they bind: and whom they bind not: & how farforth they bind/ or not bind. Neither I do think in my mind/ that so narrow bounds or meres are to be set & marked out/ in these things which may be released of man/ let these be gentle and favourable fatherly charity.  
But against envy/ against back biting/ against manslaughter/ & against wars/ and such other unto & very pestilences and poisons of the Christian holiness: let the authority of the bishops be sharp and cruel. These things I thought best to write to you most worshipful man & most virtuous prelate/ not that I would teach you which are moft learned/ or plead my cause: and defend myself before your highness/ which knoweth both my labours in studies/ which I have taken for the comen profits sake/ & also this my mind/ which desireth nothing less than meat or drink/ and the weakness of my body which is increased by old age and this present disease which cleaveth to me and vexeth me to to much: But that by you I might other pacify or heal other men/ if my deed happily hath offended any men/ or mine example hath drawn any to overmuch liberty or boldness. And that these things somewhat largely hath been disputed of me: there was none other cause else/ but only that I had very good opi nyon of your singular wisdom/ and gentleness or patience. For when I did consider & call to my remembrance/ the nobleness of your 〈◊〉/ your most pure and 〈◊〉 manners & excellent learning/ ynally your singular wisdom/ and other gifts & virtues/ seemly for a bishop/ I did not fear/ feast you would take any thing in to sus 〈◊〉/ which were spoken somewhat boldly & largely/ of the oflyce & duty of bishops. I pray god that well might your highness far/ most holy and virtuous prelate.  
At basil on Eester monday/ The year of our lord god. M. CCCCC. xx. two.   

Printed at London by Thomas Godfray.  
Cum privilegio regali.