To
the
most
reuerende
father
and
lorde
/
lorde
Christopher
bysshop
of
Basyle
/
Erasmus
of
Roterdame
wyssheth
helth
.
I
Can
scarse
expresse
with
wordes
most
reuerende
prelate
/
howe
yuel
this
trouble
&
wranglyng
strife
doth
vexe
&
greue
my
mynde
/
nowe
of
late
reysed
vp
(
I
knowe
nat
by
what
persones
)
in
this
noble
cytie
/
which
at
my
cōmȳng
hither
/
I
found
very
qiete
&
pesable
.
We
rede
/
how
in
the
olde
tyme
a
strange
Bore
sente
in
by
Diana
/
brought
gret
trouble
to
the
people
of
the
countrey
/
called
Calydon
/
But
this
besynesse
&
trouble
(
as
I
here
say
)
was
brought
in
to
vs
by
an
housholde
pigge
.
The
thyng
of
it self
(
I
mean
to
ete
flessh
in
lent
)
it
not
dampnable
I
dare
wel
say
/
but
yet
that
stubburn
&
disobedient
mynde
/
semeth
to
be
redy
&
prepayred
to
any
maner
of
mischefe
/
if
the
truthe
be
so
/
as
I
am
enformed
/
by
the
communication
of
many
men
We
rede
in
the
histories
of
the
〈◊〉
/
that
the
rulers
&
heed
officers
dyd
punysshe
a
certayn
boy
/
whose
play
and
pastyme
was
/
to
pricke
out
the
eyes
of
byrdes
/
wher
so
euer
he
mizt
catch
them
.
Because
that
by
this
frowarde
appetite
&
sust
of
it self
to
do
a
mysse
/
they
gessed
that
he
wolde
ꝓue
a
mischeuous
citezin
&
a
cruel
/
redy
to
muder
&
kyss
.
We
rede
also
that
a
certayn
other
man
was
merced
in
a
gret
some
of
money
/
bycause
whan
the
officer
after
the
maner
of
the
countrey
asked
of
him
/
whether
he
had
a
wyfe
according
to
his
own
mynde
/
&
suche
one
as
he
wolde
haue
her
to
be
:
he
answered
bourdīgly
.
ye
truely
haue
I
/
but
by
god
nat
accordyng
to
thy
mynde
/
&
such
one
as
thou
woldest
her
to
be
.
If
one
con
panion
had
made
this
answere
to
a nother
in
tyme
of
recreation
/
it
had
ben
a
pleasant
&
a
mery
iest
/
but
by
cause
it
was
spoken
out
of
season
/
neither
in
mete
place
/
neither
to
person
according
:
it
dyd
declare
&
vtter
a
leude
mynde
/
lytel
regardynge
or
settyng
by
the
authorite
of
the
commen
offycer
&
ruler
.
Therfore
deserued
punysshment
/
nat
the
sayeng
it selfe
/
but
the
cyrcumstaunce
&
maner
of
the
sayeng
.
Custome
confermed
with
long
vse
/
is
a
very
mighty
&
strong
thyng
/
whiche
though
it
be
neuer
so
〈◊〉
&
vnresonable
/
yet
after
it
hath
ones
taken
place
&
hath
caught
authorite
/
vnneth
it
can
be
broken
without
great
troubling
of
the
commy
naltie
/
neither
commenly
can
it
otherwyse
be
put
downe
/
than
by
lytel
&
lytel
after
the
same
maner
as
it
crope
in
at
the
begynnyng
.
Nowe
fastynge
and
choyse
of
meates
are
of
suche
nature
/
that
if
a
manne
vse
them
right
/
they
ar
helping
to
good
lyueng
.
Fyrste
sobernesse
&
temperaunce
of
meate
/
maketh
the
mynde
more
free
&
at
lybertie
/
to
gyue
attendaunce
to
suche
studies
/
whiche
helpeth
more
nere
to
vertue
&
parfyte
lyueng
.
Moreouer
as
the
body
was
a
minister
and
a
prouoker
vnto
the
mysdedes
whan
we
dyd
synne
/
and
a
felo
we
or
partaker
of
the
wicked
plea
sure
:
so
it
is
mete
&
accordyng
that
in
repentaunce
he
shulde
be
ꝑttaker
of
sorowe
&
payne
/
&
be
obedient
and
do
seruyce
vnto
the
soule
/
returninge
to
the
right
way
agayne
.
Fastynge
therfore
and
the
choise
of
metes
/
are
good
for
two
purposes
.
Firste
to
tame
the
wantonnes
of
the
body
/
that
he
be
nat
wylde
&
sturdy
ayenst
the
spyrite
:
For
as
prouander
is
taken
awaye
from
feers
horses
/
&
which
be
disobedient
to
the
ryder
/
&
to
them
in
stede
of
brede
or
otes
is
gyuen
hayes
So
it
is
very
well
done
/
that
norisshynge
meate
be
withdrawen
from
the
body
/
which
rebelleth
agaynst
that
spirite
/
by
the
reason
of
abundaunce
of
iuce
&
ranke
humours
:
&
that
suche
kynde
of
metes
be
ministred
vn to
it
/
wherof
it
shulde
kicke
&
winch
as
lytel
as
were
possible
againste
the
mynde
:
whiche
is
as
a
horsman
or
ryder
to
the
body
.
For
as
meate
taken
away
from
the
body
mynissheth
the
ranknesse
therof
/
so
are
there
certayne
meates
which
so
doth
noryssh
the
body
that
he
shal
lyue
but
nat
to
ranke
or
wanton
.
Moreouer
it
is
good
&
profytable
to
pease
the
wrath
of
god
/
ꝓuoked
with
our
synful
dedes
:
For
verily
whan
he
seeth
vs
to
punyssh
our
sesues
/
he
than
remytteth
his
vengeaunce
.
No
payne
is
more
nere
aꝑtaynyng
to
euery
man
than
whan
both
the
mynde
is
vexed
with
the
hatered
of
synne
commytted
and
the
body
also
punysshed
with
the
abstynence
of
thynges
plesaunt
&
desectable
.
And
verely
this
way
&
meane
to
appease
the
wrath
of
god
/
is
shewed
to
vs
in
very
many
places
of
the
olde
Testament
:
And
Christ
him selfe
taught
/
that
there
is
a
certayne
kynde
of
deuyls
/
which
is
nat
caste
out
/
but
by
prayer
&
fastynge
.
And
though
it
were
shewed
before
of
the
prophetes
also
/
that
the
fcstes
of
the
newe
Mone
/
the
sabbot
dayes
the
fastes
/
the
choise
of
meates
/
&
su
the
other
shadowes
of
the
olde
lawe
shulde
vanissh
a
way
/
whan
the
sight
of
the
gospell
began
ones
to
shyne
:
yet
for
all
that
the
churche
of
Christ
beyng
yet
but
yonge
&
newe
begonnen
/
&
al
togider
brethyng
nothyng
els
/
but
the
newe
Must
of
the
Euangesycal
spirite
/
after
that
her
spouse
was
taken
vp
i
to
heuyn
/
embraced
nothyng
more
nor
sooner
/
than
fastyng
&
prayer
.
And
than
euery
man
fasted
/
and
that
dayly
/
though
they
were
not
compelled
therto
/
by
any
commaundement
or
lawe
.
And
the
most
parte
of
christen
men
/
nat
onely
for
beryng
flesshe
/
but
also
refrayning
from
the
eatyng
of
fyssh
/
&
all
other
thynges
whiche
so
euer
bare
syfe
/
lyued
content
with
frute
/
herbes
/
and
rotes
:
Whan
Christ
&
his
apostels
had
gyuen
leaue
&
lybertie
to
euery
man
for
to
eate
what
so
euer
metes
he
〈◊〉
/
at
laste
whan
the
custome
of
fastyng
was
ones
receyued
&
approued
of
the
commen
people
/
in
that
no
man
grudged
agaynste
it
/
than
was
it
confyrmed
fyrst
by
the
authorite
of
other
bysshoppes
/
&
anon
as
ter
by
the
authorite
of
the
pope
or
bysshoppe
of
Rome
:
Bycause
than
(
as
I
wene
)
the
charite
of
the
people
waxing
colde
/
the
moste
parte
dyd
embrace
&
loue
carnalyte
&
worldly
pleasure
.
The
auctorite
&
commaundement
therfore
of
the
bisshops
was
added
&
put
to
/
as
a
spore
to
pricke
forward
the
myndes
of
weke
persons
/
whiche
than
were
fallyng
to
worse
thinges
.
Than
was
put
to
also
the
constitution
&
lawe
written
/
to
restrayn
ouermoch
lybertie
/
as
it
were
with
certayne
graces
/
and
to
kepe
the
people
within
their
bondes
/
that
they
shuld
nat
ronne
to
farre
at
large
/
&
gyue
them selues
to
all
maner
synne
and
mischefe
.
Fastyng
therfore
&
the
abstinence
from
certayn
kyndes
of
metes
/
can
not
vtterly
be
condempned
of
this
cause
that
they
do
nat
profyte
&
helpe
any
thyng
at
al
vnto
good
lyuyng
/
if
they
be
vsed
so
as
they
ought
to
be
.
Moreouer
an
order
is
a
great
thyng
/
without
the
which
ther
can
be
no
sure
&
stedfast
peace
&
concorde
among
men
,
Concorde
is
norisshed
&
maynteyned
either
by
equa
lyte
or
els
by
an
order
/
that
it
to
say
whan
euery
man
hath
his
roume
a
cordynge
to
his
degree
/
&
euery
one
hath
his
office
assigned
&
gyuen
vnto
him
/
as
(
for
an
example
in
the
body
of
man
)
bytwene
the
two
handes
the
eyes
/
the
feete
/
the
eares
/
there
is
equalyte
:
but
betwene
the
eyes
and
the
bely
/
&
the
fete
nat
equalyte
/
but
ordre
norissheth
concorde
/
which
ones
taken
away
/
what
good
thing
I
be
seche
you
is
left
among
christen
men
whiche
are
(
as
Paule
techeth
)
the
men
〈◊〉
of
one
body
.
Who
so
euer
therfore
troubleth
the
order
in
a
commen
welthe
/
bringeth
in
no
lytel
or
smal
incommodyte
ther
vnto
/
namely
if
he
do
it
nat
by
occasyon
or
necessytie
/
but
by
a
presumptuous
stubbernes
&
self
mynde
.
ye
/
&
though
it
be
but
in
trifels
&
suche
thinges
/
which
of
their
owne
nature
though
they
were
dyspised
it
is
no
hurte
or
yuel
at
al.
As
(
for
an
ensample
)
it
is
customa
bly
vsed
in
the
church
/
that
Alleluia
is
not
song
in
the
lente
/
yet
to
laude
and
praise
god
at
what
soeuer
tyme
or
season
it
be
done
/
is
a
vertuous
&
holy
thyng
/
and
the
churche
in
stede
of
alleluya
hath
apointed
other
wordes
/
almost
of
the
same
strength
and
sygnification
.
yet
neuertheles
/
if
any
curate
īdispyte
of
the
commen
custom
/
wolde
in
his
churche
syng
alleluya
/
and
mocke
or
scorne
other
that
dyd
not
so
to
/
shulde
he
nat
seme
by
the
iugement
of
al
men
/
to
commyt
&
do
a
thyng
worthy
of
great
punysh
ment
?
Or
if
any
curate
in
the
later
ende
of
lente
/
nat
by
errour
or
mystakynge
/
but
of
sette
purpose
&
for
the
nones
/
dyd
commaunde
in
his
churche
the
belles
to
be
rong
/
whan
it
is
vsed
of
custome
to
call
the
people
togyder
with
wodden
clappers
:
shulde
he
not
seme
worthy
to
be
banysshed
as
a
madde
man
?
Some
man
wyl
say
/
what
trespas
or
faut
hath
he
made
?
In
the
thynge
of
it selfe
is
no
harm
not
offence
/
I
graunt
but
in
the
dispisyng
of
the
commen
custome
/
&
in
troublynge
the
order
of
thynges
/
is
great
hurte
&
offence
.
&
so
moche
the
more
vnworthy
of
pardon
and
forgyuenesse
/
is
the
malycious
mynde
of
the
trespasser
/
bycause
he
myght
haue
obserued
and
kepte
the
commen
custome
/
without
any
incommoditie
.
Howe
moche
more
is
the
same
thing
to
be
thought
and
iuged
in
this
mater
?
I
mean
of
fastynge
/
whose
ensample
sprange
to
vs
from
the
prophetes
/
from
Iohan
Baptist
/
from
Christ
&
his
apostels
whiche
hath
ben
commended
to
vs
by
a
longe
vsage
and
custome
of
oure
elders
in
tymes
paste
.
Whiche
thing
also
is
of
great
strength
/
&
chefely
helpeth
to
apease
god
whan
he
is
of
fended
with
oure
mysdedes
/
and
to
prepayre
the
sperite
to
the
worde
of
god
/
to
holy
prayers
/
to
godly
hymnes
/
and
to
other
vertuous
&
godly
studies
&
exercises
/
mete
for
a
trewe
christen
man
.
But
if
any
thing
were
receyued
by
vse
&
custom
/
which
for
certayn
considerations
or
some
inconue
nience
that
sprong
of
it
/
or
for
some
better
purpose
/
were
better
to
be
putte
down
&
layde
away
.
It
sholde
be
conuenient
&
acording
/
that
it
were
done
so
by
lytel
&
lytel
/
that
al
wrangling
and
stryfe
myght
be
excluded
.
Christ
/
although
he
wolde
the
the
shadowes
of
the
lawe
of
Moyses
shulde
gyue
place
to
the
lyght
of
the
gospel
/
whan
it
shulde
appere
&
be
shewed
.
Yet
lest
he
shulde
gyue
occa
syon
to
any
man
for
to
be
offended
/
he
lefte
none
at
al
of
those
thynges
vndone
/
which
the
lawe
commaunded
to
be
done
.
Neither
taught
he
openly
at
any
〈◊〉
ceremonyes
to
be
dispysed
/
whiche
the
iewes
obserued
more
relygiously
/
than
that
they
coude
suffre
them
to
be
condemned
.
No
/
neither
condemned
he
vncurtesly
those
tryflyng
tradicions
which
the
Pha
rises
of
their
owne
inuentyon
added
to
the
burthayns
of
the
lawe
.
☞
This
thyng
onely
he
dyd
rebuke
/
that
the
pharyses
them selues
kepte
nat
their
owne
constytutions
/
wher
with
they
laded
&
ouerlayde
the
people
/
&
that
through
the
supersticion
of
them
/
they
brake
the
earnest
&
sadde
preceptes
of
the
lawe
.
Neither
dyde
he
so
defend
his
disciples
that
he
said
it
was
laufull
for
euery
maner
of
cause
to
breke
the
sabbot
day
/
but
he
excuseth
them
by
necessytie
constraynynge
them
/
&
defendeth
their
innocency
/
by
the
ensample
of
Dauyd
&
the
preestes
/
though
vpon
the
sabbot
day
(
hungre
cōpessynge
them
)
they
gathered
the
eares
of
corne
.
Moreouer
Paule
him selfe
/
whiche
most
feruently
&
styffely
defendeth
&
main
tayneth
the
lybertie
of
the
gospel
/
a
mong
the
iewes
was
made
as
a
iewe
shauynge
of
his
heer
of
his
heed
/
receyuyng
a
vowe
on
him selfe
/
obseruyng
the
ceremonyes
belongyng
to
their
sacrifyce
/
and
purifyeng
hym selfe
with
other
in
the
temple
.
The
same
Paule
/
though
he
knewe
that
an
ydole
is
nothyng
/
and
that
the
flesshe
offred
to
an
ydole
is
nothyng
more
vnlauful
of
it selfe
/
than
other
flesshe
:
yet
had
he
leuer
neuer
to
eate
flesshe
whyles
he
lyued
/
than
to
〈◊〉
occasyon
to
his
weake
brother
for
to
be
offended
by
the
reason
of
his
etyng
.
He
had
leuer
for
a
season
to
apply
him selfe
to
the
suꝑstytion
of
the
iewes
/
whiche
coulde
nat
be
ouercomen
/
than
by
turnyng
the
hertes
and
myndes
of
them
whiche
were
〈◊〉
agaynst
hym
/
to
haue
hyndred
the
goyng
forwarde
of
the
gospel
.
He
had
leauer
forbeare
for
euer
the
eatyng
of
flesshe
/
than
that
they
whiche
were
weake
&
scrupulous
in
conscience
/
shulde
haue
had
any
occasyon
gyuen
of
him
/
to
suspecte
that
he
was
consentyng
to
the
wicked
supersticion
of
ydolatrers
.
The
same
Paule
wylleth
also
/
that
a
bonde
seruaunt
/
beyng
a
christen
man
/
shulde
be
obedient
to
his
lorde
and
maister
/
though
he
were
an
infydele
/
ye
/
and
waywarde
&
dyuers
to
please
.
He
wylleth
also
/
that
the
wyfe
beynge
a
christen
woman
/
be
obedient
to
her
husbande
/
though
he
be
a
hethen
man
:
He
wylleth
/
that
christen
men
shulde
content
&
please
the
offycers
whiche
were
gentyls
in
all
thynges
/
whether
they
required
tolle
/
trybute
/
or
honoure
/
leste
any
man
myght
haue
had
occasyon
to
be
offended
with
the
gospell
/
whiche
no
doute
they
shulde
haue
had
/
if
the
professyon
of
Christ
shulde
haue
semed
sedicious
&
cause
of
debate
and
stryfe
.
Paule
knewe
wel
ynough
/
what
is
the
lybertie
of
the
gospell
/
but
it
was
expedient
for
the
fortheraunce
of
the
gospell
that
knowlege
shulde
be
subdewed
/
&
gyue
place
to
charitie
.
For
these
men
also
(
I
meane
the
eaters
of
flesshe
in
lente
)
as
I
here
saye
/
layeth
for
theym selfe
the
lybertie
of
the
gospel
/
of
the
whiche
they
make
Luther
renewer
&
defender
.
In
whom
it
semeth
to
me
/
nat
onely
the
trewe
spirite
of
the
gospel
to
be
wantyng
/
whiche
is
sobre
/
mylde
/
&
endewed
with
discrete
sym
plicite
/
but
also
natural
wysedom
/
if
they
do
nat
fauour
Luthers
cause
than
they
worke
wysely
/
but
if
they
do
sauer
it
/
they
coulde
nat
by
any
other
waye
haue
hurte
or
hyndred
it
more
/
than
by
this
.
If
their
entente
be
/
that
the
christen
people
shulde
be
restored
agayne
to
their
olde
lyberte
than
take
they
the
wrong
way
to
the
wodde
/
&
done
al
amysse
.
For
theyr
vndiscrete
presumption
doth
nothyng
els
/
but
double
the
yoke
&
bondage
/
compellyng
the
rulers
&
offycers
to
encrease
the
bondage
with
sharpe
and
strayte
commaundementes
&
decrees
.
But
these
men
whiche
defendeth
them selues
with
the
colour
of
the
lyberte
of
the
gospel
/
ought
fyrst
to
do
such
dedes
/
for
loue
of
the
which
they
〈◊〉
be
pardoned
&
holden
excused
/
if
they
dyd
lytel
regarde
these
thyngs
/
as
be
ynge
smaller
&
of
lesse
value
.
Who
so
euer
dothe
al
that
he
can
to
helpe
his
neighbour
:
Who
so
euer
〈◊〉
so
moche
reuengeth
nat
the
iniuries
&
wronges
done
vnto
him
/
that
he
is
redy
to
do
a
good
turne
for
an
yuel
:
Who
so
euer
is
alwaye
sobre
/
as
thoughe
he
fasted
:
Whose
mynde
/
rayment
/
and
communication
sheweth
nothyng
els
but
signes
of
chastite
:
Who
so
euer
is
altogider
busyed
&
occupied
in
do
yng
suche
thinges
/
wherof
it
semeth
that
some
great
&
commen
welth
and
profyte
shal
folowe
:
such
a
man
parauēture
shal
be
pardoned
/
though
he
seme
lesse
suꝑstitious
in
obseruyng
the
ceremonys
which
are
more
mete
and
according
for
the
vnlerned
and
weake
persons
.
But
whose
so
euer
hole
lyfe
serueth
but
vnto
riote
and
voluptuousnesse
:
whose
communication
is
proude
/
seers
/
and
vnchaste
:
Whose
mynde
in
so
moch
is
nat
meke
&
mylde
/
that
they
be
redy
for
the
leest
worde
of
reprefe
in
the
worlde
/
to
lay
on
with
their
fiftes
/
or
to
thrust
in
with
their
dagger
:
suche
felowes
are
shamelesse
/
if
they
preache
of
the
lyberte
of
the
gospel
/
for
asmoch
as
they
are
such
maner
men
/
that
they
ought
to
be
kepte
vnder
&
holden
in
yet
/
with
lawes
&
cerimonys
/
as
it
were
with
grates
of
yron
/
euen
lyke
as
the
iewes
were
/
vntyl
they
do
profyte
&
growe
vp
to
the
quicknesse
&
strength
of
the
Euangelycal
spirite
.
Wherfore
euyn
as
the
presump
tuousnesse
of
these
men
/
nat
without
cause
displeseth
&
mislyketh
al
good
&
wyse
men
/
So
are
there
certayn
thinges
/
in
whiche
the
same
men
are
sorye
to
se
the
flocke
of
Crist
ouermoch
wrapped
and
entangled
with
iudaical
ceremonyes
/
&
to
be
oppressed
outher
with
the
aucthorite
/
or
els
through
the
neglygence
of
some
certayn
prelates
of
the
churche
.
Of
the
which
thyng
saynt
Augustyne
also
complayneth
in
his
epystels
/
cryeng
out
that
the
con
dytion
&
state
of
the
iewes
were
almost
more
easy
&
tollerable
than
the
condition
of
christen
men
.
So
moche
of
iudaical
suꝑstitions
euyn
at
that
tyme
was
flowen
so
plentuously
in
to
the
commen
vsage
and
custome
of
christen
men
.
The
people
them selfe
commenly
sechen
&
drawen
suche
bondage
vnto
them selues
/
euen
lykewise
as
the
wynde
Cecias
draweth
cloudes
vnto
him selfe
(
as
it
is
sayde
in
the
commen
prouerbe
)
But
it
were
the
bysshopes
parte
&
duetie
to
prouyde
and
se
for
the
lyberte
of
their
flocke
/
whiche
they
haue
taken
&
receyued
of
Christ
&
his
apostels
.
Nowe
a
dayes
we
do
heape
oftentymes
but
then
vpon
burthen
/
and
tye
snare
to
snare
/
so
lytel
we
go
about
to
rydde
out
of
bondage
the
soules
of
the
people
/
&
al
to
the
entent
to
haue
them
more
thral
&
in
daunger
to
our
tyranny
/
sekyng
rather
and
so
folowyng
our
owne
sucre
&
aduauntage
/
than
the
helth
&
sauegarde
of
their
soules
.
Paule
putteth
no
difference
betwene
one
day
&
another
/
but
he
counteth
euery
day
for
an
holy
day
/
neyther
iugeth
he
any
worke
vnlauful
to
be
done
on
the
holy
day
/
which
is
done
accordyng
to
the
charite
of
the
gospel
.
After
that
our
elders
wylled
for
a
very
resonable
cause
truely
/
the
sonday
to
be
kept
holyday
/
in
whiche
the
people
shulde
come
togider
to
here
the
gospel
of
god
preached
.
Anon
after
holydayes
were
commaunded
to
be
kepte
from
al
maner
bodily
occupation
&
labour
/
whan
other
whyles
it
were
a
more
holy
thinge
with
handy
labour
to
make
prouisyon
for
their
wyues
&
childer
/
be
yng
in
ieoperdy
to
perysshe
for
hungre
than
to
here
the
songes
of
the
preestes
in
the
churche
/
which
they
vnderstande
not
:
I
speke
nat
this
by
cause
I
do
iuge
the
custome
of
antems
and
hymnes
to
be
condempned
/
wherwith
the
quere
gyueth
prayse
to
their
god
and
ours
:
but
lykewise
as
Christe
doth
teache
in
the
gospel
/
that
man
was
not
made
bycause
of
the
sabbot
day
/
but
that
contrariwyse
/
the
sabbot
daye
was
instytute
&
ordayned
for
mannes
cause
.
So
I
do
iuge
/
that
al
ceremonyes
ought
to
gyue
place
so
ofte
/
as
the
necessyte
of
our
neighboure
requyreth
the
offyce
&
dede
of
charite
.
But
the
people
/
of
whom
they
ought
to
lerne
the
truth
of
these
thinges
of
the
same
/
are
compelled
oftentymes
to
do
the
contrary
.
And
it
was
nat
thought
suffycient
that
the
people
afterwarde
was
ouercharged
with
holydayes
/
&
dayly
is
charged
more
&
more
.
For
in
some
countreys
it
is
in
maner
a
commen
custome
/
that
euery
bysshop
dothe
adde
one
newe
holy
day
to
the
olde
/
as
a
thynge
to
cause
hym
specially
to
be
remembred
perpetually
after
his
decesse
:
&
that
is
done
otherwhyles
for
very
lyght
causes
.
One
there
is
paraduenture
/
whiche
in
tymes
past
hath
had
a
wenche
to
his
derling
/
whose
name
was
Barbara
/
for
this
cause
he
wil
that
saynt
Barbaras
day
be
holy
day
.
Anothers
mother
was
named
Katherin
/
this
hath
semed
to
be
cause
suffycient
wherfore
saynt
Katherins
day
shulde
be
holyday
/
&
kepe
the
people
from
their
worke
.
Some
others
name
is
Wyllyam
/
&
therfore
laboureth
he
al
that
he
can
/
that
saynt
wyllyam
may
haue
his
holiday
by
him selfe
.
Lette
these
thinges
be
rehersed
bycause
of
example
onely
/
for
I
had
leuer
vse
fayned
examples
than
to
of
fende
any
person
.
Some
men
also
hath
their
priuate
&
peculyer
affectyons
:
one
man
towarde
saynt
Eras
mus
/
another
towarde
saynt
Christofer
.
Ther
is
also
certayn
commen
affections
of
orders
/
of
nations
/
and
of
cyties
/
as
the
blacke
freers
fauoureth
excedingly
their
Domynike
/
the
gray
freers
their
Frances
:
the
paynters
saynt
Luke
/
surgions
&
phisycions
Cosme
and
Domian
/
shoma
kers
/
Crispyne
:
Warryers
saynt
Martyn
:
french
men
Claudius
:
parisyans
Genouese
:
Oxforde
men
saynt
Friswyde
.
Of
this
kynde
is
also
the
affection
of
them
/
which
wyl
haue
Christ
&
the
sayntes
to
be
suꝑsticiously
honored
by
ꝑtes
/
to
whom
it
is
not
ynough
that
the
deth
of
Crist
is
so
ofte
represented
&
dayly
remembred
in
so
many
masses
/
&
that
the
ho
ly
crosse
hath
his
two
holydayes
/
ex
cepte
also
the
blode
whiche
Christe
shedde
forth
/
the
whiche
they
saye
is
kepte
in
many
places
:
excepte
the
nay
les
/
that
crowne
of
thornes
/
ye
/
except
the
prepuce
of
Christ
/
that
is
to
wete
(
the
skynne
whiche
was
cutte
from
his
priuy
membres
whan
he
was
circumcised
)
whiche
the
worship
in
some
place
:
Excepte
oure
ladyes
mylke
/
which
is
shewed
in
many
places
/
haue
eche
one
their
proper
holyday
.
But
if
any
of
such
maner
thynges
shal
be
/
which
shal
seme
that
it
may
be
wel
&
holyly
honoured
:
It
were
ynough
that
holy
day
were
solemly
kepte
in
the
churches
onely
/
to
which
it
myght
be
lauful
for
ryche
men
to
come
/
or
who
so
euer
els
myght
con
ueniently
/
&
let
nat
the
poore
men
be
compelled
/
whose
handes
norissheth
a
great
housholde
.
And
though
these
affections
parauenture
are
nat
to
be
repreued
/
yet
ought
nat
the
wysdom
of
the
bysshops
to
sette
so
moche
by
them
/
that
forth
with
euery
saynt
&
euery
relyke
shulde
haue
his
proper
holyday
/
his
proper
masse
/
&
proper
seruyce
/
&
peculyare
maner
of
worshippyng
.
What
other
thing
is
this
than
to
dryue
&
compel
the
poore
people
to
famysshing
/
whan
that
thing
is
taken
from
them
/
wherwith
onelye
they
norisshe
their
housholde
or
meyny
.
ye
/
moreouer
as
the
worlde
goth
nowe
a
dayes
/
what
other
thing
is
it
els
/
than
to
prouoke
&
cal
the
people
from
honest
&
holy
labours
/
to
ydelnesse
&
ryotte
?
For
what
dayes
do
we
synne
more
in
excesse
/
dronknesse
/
lechery
/
at
cardes
/
dyce
/
kels
/
&
suche
vnlaufull
games
:
in
chidyng
braulynge
/
quarellyng
/
fyghtynge
/
and
murder
/
than
on
the
holy
days
?
And
of
howe
folysshe
iugement
and
clene
out
of
order
are
we
here
in
this
thyng
?
If
any
man
on
the
holyday
be
dronken
from
morne
to
nyght
:
if
he
haue
cleued
to
an
hoore
:
if
he
haue
vsed
vnlaufull
games
/
no
man
putteth
him
to
any
busynes
or
trouble
if
he
haue
sowed
but
a
shoe
/
he
is
accused
as
an
heretyke
.
I
say
nat
these
thynges
bycause
I
wolde
that
the
lay
people
shulde
dispyse
the
holydayes
/
but
bycause
me
thynketh
/
that
the
sheꝑdes
of
the
church
shulde
do
very
wel
/
if
they
vtterly
dyd
put
downe
suche
maner
halydayes
/
the
sonday
onely
excepted
/
&
a
fewe
other
principal
dayes
/
&
if
in
the
same
which
they
leaue
vnput
down
/
they
dyd
suffre
the
pore
people
after
masse
and
the
preachyng
/
if
nede
requyred
with
their
work
&
labour
/
to
sucour
their
chyldren
&
housholde
〈◊〉tes
/
or
els
to
gete
somwhat
besydes
that
/
to
besto
we
vpon
poore
folke
.
But
nowe
oftentymes
/
whan
after
an
hole
monehes
rayne
/
fortuneth
one
fayre
day
:
the
husbande
man
is
compelled
to
suffre
his
corne
which
is
felde
or
cutte
downe
/
to
lye
&
rote
in
the
feldes
/
which
in
that
same
fayre
day
he
myght
haue
caryed
in
to
his
barne
/
&
that
bycause
of
suche
holy
dayes
/
whiche
were
neuer
made
by
the
auctorite
of
the
olde
fathers
/
but
brought
in
(
to
say
no
worse
/
nor
to
go
any
nerer
the
truth
)
by
the
carnal
affections
of
certayn
men
.
These
thinges
at
the
fyrste
begynnynge
crepe
in
by
lytel
&
lytel
/
vnder
the
coloure
or
apparaunce
of
honestie
&
vertue
.
Afterwardes
they
spring
&
flowen
in
more
plentuously
.
At
the
laste
/
whan
they
be
ones
confyrmed
&
strenthed
by
vsage
&
custome
/
they
raign
and
occupyen
tyranny
/
so
that
than
they
can
nat
scarcely
be
layde
down
or
taken
away
/
without
great
trouble
moche
strife
.
Wherfore
the
bysshops
ought
nat
to
loke
besyde
these
thinges
/
but
dilygently
&
straitly
to
loke
vpon
them
at
their
fyrst
coming
in
/
for
generally
what
so
euer
partayneth
to
the
lawes
of
man
/
are
as
remedies
or
salues
vnto
sycknesses
or
sores
:
&
euyn
so
are
they
to
be
attempred
&
applyed
to
the
present
state
of
tymes
&
thynges
.
There
be
many
thynges
/
whiche
in
olde
tyme
it
was
a
good
&
godly
thyng
to
instytute
&
ordeyn
/
whiche
selfe
same
〈◊〉
ges
afterwarde
for
some
occasyon
spronge
vp
/
&
for
the
qualyte
of
tymes
&
of
mens
maners
chaunged
/
to
be
abrogated
&
dysanulled
/
were
a
more
godly
thyng
:
whiche
thyng
for
al
that
ought
not
to
be
done
/
by
the
rasshe
presumption
of
the
people
/
but
by
the
auctoryte
of
the
rulers
/
that
al
sedition
&
stryfe
might
be
auoyded
/
and
the
commen
custome
so
chaunged
/
that
vnytie
&
concorde
were
nat
broken
/
which
thing
lest
it
mizt
happen
/
prouisyon
is
to
be
made
by
the
delygence
of
the
bysshops
/
whom
it
is
nat
mete
any
longer
to
stoppe
their
eares
&
to
wexe
〈◊〉
/
at
the
iust
and
rightful
complayntes
of
the
people
:
Parauenture
the
same
iugement
is
to
be
gyuen
of
the
wedlocke
of
prestes
.
In
the
olde
tyme
/
as
prestes
were
very
fewe
in
nombre
:
so
were
they
very
holy
in
their
lyuyng
.
The
same
that
they
myght
the
more
frely
gyue
attendaunce
to
holy
excercises
&
pastymes
/
wyllyng
without
any
compulsyon
/
kepte
them selfes
chaste
.
And
verely
/
so
great
loue
of
chastite
was
among
the
fathers
in
the
olde
tyme
/
that
certayn
of
them
were
lothe
to
suffre
any
chrysten
man
to
mary
a
wyfe
/
if
he
had
ben
vnmaryed
at
the
tyme
of
his
baptyme
:
And
moche
more
lothe
were
they
to
suffre
any
to
mary
the
seconde
wyfe
.
Than
that
thyng
whiche
semed
commenda
vse
&
alowable
in
bisshops
&
preestis
was
translated
vnto
the
deacons
/
&
at
the
last
to
subdeacons
also
.
The
custome
wyllyngly
receyued
/
was
in
conclusyon
confyrmed
and
stablysshed
by
the
authorite
of
the
bysshoppes
.
In
the
meane
tyme
the
nombre
of
preestes
encreased
and
the
holy
lyueng
of
them
decreased
.
Howe
many
swarmes
of
preestes
are
notysshed
in
monasteries
?
howe
many
in
colages
?
&
besydes
these
there
is
an
innumerable
multytude
of
p̄stes
eueri
where
.
And
among
so
/
ho
we
gret
scarcenesse
is
there
of
them
which
lyueth
chastely
?
I
speke
of
them
whiche
kepeth
concubynes
openly
at
home
in
the
stede
of
wyues
for
I
do
not
no
we
touche
nor
medel
with
the
mysteries
of
the
more
secrete
pleasures
of
the
flesshe
.
I
do
speke
of
those
thinges
onely
/
which
be
openly
knowen
to
the
commen
people
.
And
though
we
do
knowe
these
thynges
wel
ynough
/
yet
are
we
in
admyttinge
&
receyuyng
them
to
holy
orders
very
easy
/
&
in
the
releasyng
of
the
constitution
/
whiche
forbyddeth
preestes
to
haue
wyues
/
very
harde
and
strayte
/
whan
Paule
teacheth
clene
contrariwise
/
that
no
man
is
swiftly
to
be
promoted
to
holy
orders
/
&
in
many
places
/
dilygently
prescribeth
and
apoynteth
what
maner
men
p̄stes
ought
to
be
/
what
maner
men
deacons
:
but
as
concernyng
lyueng
sole
without
wyues
/
neither
Christe
neyther
the
apostels
haue
apoynted
or
sette
any
lawe
in
holy
scrypture
/
watchyng
all
the
nyght
long
at
the
toumbes
of
martyrs
/
which
was
in
the
olde
tyme
receyued
&
vsed
by
the
commen
custom
of
christen
men
/
and
that
certayne
hundred
yeres
dyd
contynue
/
the
churche
hath
putte
down
many
dayes
ago
.
Fastyng
wont
to
be
prolonged
&
contynewed
vntyl
euī
tyde
/
the
churche
hath
translated
to
noon
.
And
many
other
thyngꝭ
for
necessary
causes
rissen
&
sprong
vp
the
churche
hath
chaunged
.
Why
do
we
here
cleue
faste
so
obstynately
to
the
constytution
of
man
/
namely
seyng
that
so
many
causes
doth
requere
a
chaunge
.
For
fyrst
a
great
parte
of
the
preestes
lyueth
with
yuel
fame
/
and
with
very
vnquyete
conscience
entreate
they
&
dealeth
with
the
holy
mysteries
.
Furthermore
/
a
gret
parte
of
the
frute
whiche
shulde
springe
&
ryse
of
them
peryssheth
/
bycause
their
doctryne
is
dispysed
of
the
people
/
for
their
open
shameful
lyueng
.
But
if
to
them
whiche
can
not
lyue
chast
lycence
were
graunted
to
mary
wyues
:
both
they
shulde
lyue
more
qui
etely
/
&
with
authorite
shulde
preche
the
worde
of
god
/
the
people
regarding
their
doctryn
:
&
they
shlude
ꝓuyde
dilygently
that
their
chyldren
were
brought
vp
honestly
/
&
in
lernyng
:
neyther
the
one
sorte
of
them
shulde
be
shame
&
rebuke
to
the
other
I
speke
nat
these
thynges
because
I
couete
or
entende
to
be
a
capitayn
or
a
defender
to
those
preestes
/
whiche
nowe
of
late
without
the
authorite
of
the
bysshops
/
hath
begon
to
be
maryed
men
hauyng
wyues
/
but
to
exhorte
the
gouernours
of
the
church
and
put
them
in
remembraunce
to
consyder
&
ponder
wel
/
whether
it
be
expe
dient
that
the
olde
constitution
were
applyed
to
the
ꝓfyte
of
the
tyme
that
now
is
.
In
the
mean
season
I
wolde
also
that
the
bysshops
were
put
in
remembraunce
/
nat
to
receyue
so
rassh
ly
without
probation
/
who
so
euer
wol
come
vnto
the
order
of
preestes
Lykewise
I
thinke
that
other
are
to
be
warned
/
that
they
examyne
their
owne
selues
dilygently
/
whether
they
were
able
&
mete
to
execute
the
offyce
whiche
they
do
take
vpon
them
and
that
they
take
nat
vpon
them selues
the
charge
&
burthen
of
so
gret
a
ꝑsession
for
cause
of
lucre
/
or
because
they
wolde
lyue
ydely
&
in
ease
/
pur
chasyng
bothe
dampnation
to
their
owne
soules
/
&
rebuke
&
shame
/
or
sclaunder
to
the
churche
.
Moreouer
/
who
so
euer
are
consecrated
&
made
preestes
al
redy
/
although
the
bissho
pes
dyd
open
the
way
to
matrymony
/
yet
I
wolde
aduyse
&
counsayle
them
/
that
they
do
nat
entangle
them selues
sodeynly
&
without
aduysement
with
wedlocke
/
lest
it
might
fortune
them
to
be
vexed
with
double
repen
taunce
/
that
is
/
both
of
preesthod
&
of
mariage
.
It
is
a
great
parte
of
chastite
/
a
man
to
be
wyllynge
with
al
his
herte
&
mynde
to
be
chast
.
Ther
is
nothyng
more
to
be
wysshed
&
desyred
/
than
that
a
preest
without
combraunce
of
matrymony
/
at
lyberte
/
&
hole
/
do
serue
his
lorde
god
.
But
if
whan
al
remedyes
hath
bén
assayde
non
can
helpe
/
neither
the
rebellyon
of
the
flesshe
can
be
ouercome
/
than
it
remayneth
that
he
lyue
chastely
with
one
woman
/
hauynge
a
wyfe
for
a
remedy
&
nat
for
voluptuous
pleasure
/
enforcyng
him selfe
in
the
mean
season
to
the
vttermost
of
his
power
/
to
recompence
&
make
amendes
for
the
infirmyte
of
the
flesshe
/
with
other
vertuous
lyueng
&
holy
studies
&
workes
/
for
so
shal
al
men
perceyue
that
a
wyfe
was
sought
for
necessyce
/
&
nat
for
voluptuousnes
.
And
I
doute
nat
/
but
that
the
moste
parte
of
the
bysshoppes
parceyueth
right
wel
that
these
thynges
ar
euen
so
as
I
do
say
:
but
I
feare
leste
in
this
thyng
also
/
lucre
doth
withstand
and
be
a
lettynge
/
that
we
may
nat
folowe
that
thynge
/
whiche
we
do
se
and
perceyue
to
be
best
:
If
the
bysshoppes
wolde
go
about
to
chaunge
the
constitution
/
their
offycers
in
their
courtes
parauenture
wolde
grudge
and
crye
agaynste
it
/
whiche
feleth
more
profyte
&
auauntage
to
growe
of
preestes
concubynes
/
than
wolde
growe
of
their
wyues
.
But
it
is
agayust
right
&
reason
/
that
lure
shulde
bere
so
gret
a
swynge
among
vs
/
that
for
it
we
shuld
nat
iuge
indyfferently
and
make
iust
prouisyon
for
Christes
ministers
/
in
a
mater
of
so
gret
weight
&
value
.
There
are
many
other
thynges
of
this
kynde
or
sort
/
but
lette
these
two
afore
rehersed
/
be
putte
for
cause
of
example
.
Nowe
I
returne
agayne
to
speke
of
fastyng
/
if
any
man
be
so
stronge
that
he
can
mesure
&
tempre
hym selfe
by
contynuall
sobreuesse
:
this
man
hath
no
great
nede
of
fastynge
commaunded
/
excepte
for
a
season
the
wrath
of
god
were
to
be
peesed
with
suche
maner
sacrifice
.
But
you
wyl
say
:
certayn
dayes
of
fastynge
are
apoynted
&
commaunded
for
the
rude
and
vnlerned
persons
.
I
am
wel
contentes
lette
that
be
counted
tollerable
.
But
they
commaunde
&
apoynt
〈◊〉
one
refection
or
meale
in
the
day
/
they
do
assygne
also
what
kynde
of
meates
we
shal
vse
.
Neither
they
thinke
this
ynough
/
but
they
thretten
moreouer
euerlastyng
damnation
/
to
who
so
euer
shal
breake
the
custom
brought
in
by
men
.
For
after
such
maner
&
facion
/
certayne
curates
doth
denounce
&
commaunde
the
fastyng
dayes
to
the
people
:
I
wote
nat
whether
they
do
it
accordyng
to
the
myndes
&
wylles
of
the
bysshops
/
or
els
no.
Neither
yet
thynke
they
al
this
sufficient
/
but
besydis
this
they
drawe
and
hale
to
punysshment
/
as
it
were
one
that
had
slayn
his
own
father
:
who
so
euer
hath
tasted
of
a
pigges
flesshe
in
stede
of
fyssh
mete
.
I
sayd
at
the
begynninge
/
that
disobedience
&
sedicious
presumption
is
worthy
eueriwhere
of
great
punysshment
.
Neyther
do
I
pleade
any
such
maner
of
cause
/
or
defende
them
which
are
begynners
of
debate
or
stryfe
:
but
yet
neuertheles
/
me
semeth
that
this
iugement
is
nat
onely
vngentel
/
but
al
so
folysshe
&
out
of
order
.
Fyrst
fastyng
was
commaunded
:
this
was
the
chefe
&
principal
poynt
of
the
mater
.
To
eate
suche
&
suche
meates
/
was
but
an
accessorie
or
secondary
thyng
/
Nowe
they
suppe
eueriwhere
generally
on
the
fasting
dayes
/
&
no
man
is
greued
with
it
/
neither
maketh
any
gret
mater
therof
/
but
if
any
man
haue
tasted
any
flesshe
/
euery
man
cryeth
out
&
wondreth
/
as
though
heuen
/
erthe
/
&
see
/
and
al
shulde
go
to
gider
/
sayeng
/
the
state
of
the
churche
is
decayde
&
lyke
to
fal
/
heresyes
encreaseth
&
ryseth
a
flote
:
To
suppe
no
man
nedeth
any
pardon
.
That
it
may
be
lauful
to
eate
flessh
or
egges
/
a
pardon
or
dispensation
must
be
bought
of
the
pope
of
Rome
.
So
that
thynge
whiche
draweth
more
nere
in
lyknesse
to
the
superstition
of
the
ceremonyes
of
the
iewes
lawe
/
&
which
is
al
togyder
such
maner
a
thyng
/
that
a
man
might
worthely
marueyle
/
that
it
hath
ben
so
greatly
receyued
&
vsed
of
vs
chrysten
men
/
whiche
do
defye
&
abhorre
〈◊〉
/
&
other
ceremonyes
of
the
iewes
(
I
mean
choise
of
metes
)
We
do
greatly
sette
by
/
defendyng
it
stiffely
with
tothe
&
nayle
.
And
fastyng
/
whiche
is
a
thyng
more
agre
ynge
with
the
doctryne
of
Christ
/
&
whiche
helpeth
more
to
the
exercises
of
trewe
vertue
&
holynesse
/
we
suffre
to
be
abolysshed
&
weare
oute
of
vse
:
For
albeit
that
prayer
is
the
sacrifyce
properly
belongynge
to
christen
men
:
whose
felowe
&
companion
is
fastyng
/
bicause
these
two
/
prayer
&
fastyng
/
bothe
in
the
gospels
&
also
in
the
epistels
of
the
apostels
/
almost
alway
are
coupled
togyder
(
for
by
fastyng
the
mynde
is
pourged
and
strengthed
/
that
the
prayer
might
be
pure
/
feruent
/
&
lusty
)
yet
in
the
choise
of
meates
/
we
holde
faster
the
constitution
of
man
/
&
more
toughlye
do
cleue
vnto
it
/
than
in
fastyng
:
how
be
it
the
christen
men
are
also
charged
&
loden
with
more
often
fastes
/
than
euer
were
the
iewes
.
Of
the
kyndes
of
meates
/
Christ
him selfe
sayde
:
What
so
euer
gothe
in
at
the
mouthe
/
defyleth
nat
the
man
.
And
Paule
nat
disagreyng
from
his
maister
/
sayth
:
that
the
kyngdom
of
god
is
nat
mete
&
drike
.
But
in
the
choise
of
meates
/
howe
moche
more
greuous
&
paynful
is
our
burthen
/
than
was
the
iewes
?
for
vnto
them
it
was
lauful
to
eate
euery
kynde
of
fyfsh
/
of
al
maner
foure
foted
beestes
/
of
al
maner
foules
/
the
best
&
most
holsomest
.
To
vs
it
is
forbydden
to
ete
any
maner
flesshe
at
al
/
for
a
great
parte
of
the
yere
.
And
consyder
I
pray
you
/
ho
we
curious
hath
ben
in
this
thynge
/
either
the
custome
or
els
the
authorite
of
our
elders
.
At
certayn
tymes
nothige
is
forbidden
but
one
ly
the
eatyng
of
flesshe
:
somtyme
it
is
lauful
to
eate
bothe
the
oumbles
and
the
satte
:
at
another
tyme
but
only
the
fatte
or
brewes
:
at
another
tyme
it
is
not
lauful
to
tast
any
parte
either
of
foule
or
els
of
beest
lyuyng
on
the
erthe
.
And
here
also
ryseth
very
many
questions
/
ho
we
farre
the
signification
of
this
worde
flesshe
/
doth
stretch
or
reche
:
for
there
be
certayne
beestes
belongyng
to
the
see
/
nat
vnlyke
to
the
beestes
lyueng
on
the
erthe
:
as
Porpasses
/
seales
/
dogges
and
certayn
lyueth
both
on
the
lande
and
in
the
water
/
somtyme
in
the
one
and
somtyme
in
the
other
/
as
castor
an
otter
.
Moreouer
they
dispute
about
cocles
/
snayles
/
&
frogges
/
whe
ther
they
be
flesshe
or
nat
.
Agayne
some
dayes
/
it
is
permitted
&
vnlauful
to
eate
egges
/
butter
/
chese
/
mylke
:
Another
tyme
/
butter
/
mylke
/
&
chese
/
but
nat
egges
.
There
be
certayn
dayes
in
whiche
it
is
nat
lauful
to
touche
any
of
these
thinges
at
〈◊〉
.
There
be
some
dayes
also
/
in
whiche
it
is
forbydden
to
eate
what
so
euer
hath
ones
bron
lyfe
:
so
the
no
we
it
is
a
great
doute
/
whether
it
be
lauful
to
eate
sponges
/
whiche
(
as
Aristotel
iugeth
)
hath
felyng
/
&
be
sensyble
creatures
:
&
ther
be
some
men
whiche
byndeth
them selues
/
to
fast
to
breed
&
water
onely
.
Though
we
do
graunt
that
these
thynges
are
nat
to
be
dispysed
/
〈◊〉
who
seeth
nat
/
howe
colde
thynges
they
are
/
&
very
tryfels
/
if
they
be
compared
to
the
preceptes
of
the
gospel
/
whervpon
we
ought
chefely
&
principally
to
sette
oure
care
&
thought
.
Moreouer
it
is
to
be
consydred
/
whether
to
exacte
these
thinges
of
al
men
/
so
straitly
&
so
ri
gorously
dothe
agree
to
the
lybertie
of
the
gospel
/
whiche
Paule
so
〈◊〉
defendeth
.
Nowe
lette
vs
se
howe
trewe
it
is
euyn
in
this
thinge
also
/
that
whiche
Paule
sayth
.
Bodily
exercitation
is
profitable
but
for
lytel
/
good
lyueng
or
in
warde
holynesse
is
profitable
to
al
thinges
.
No
dayes
hath
the
cokes
more
busynesse
&
labour
in
the
kechyns
/
than
on
the
fysshe
dayes
/
neither
at
any
tyme
is
there
more
ordynaunce
or
greatter
coste
made
to
fare
wel
.
So
it
is
brought
to
passe
/
that
the
poore
men
be
hungry
/
&
the
rich
men
lyueth
more
desycately
.
Who
had
nat
leauer
eate
Sturgion
/
trout
/
or
lamprey
:
than
bacon
hardened
with
smoke
/
or
tough
mutton
?
And
among
these
thynges
also
/
which
are
nat
flesshe
/
there
be
many
thynges
whiche
are
more
norisshynge
than
befe
or
mutton
:
as
whelkes
/
coccles
and
other
thynges
many
.
ye
/
&
prouoketh
&
styreth
more
to
lust
of
flesshely
pleasure
.
And
a
man
〈◊〉
fynde
certayn
thinges
that
doth
the
same
euyn
among
herbes
&
frutes
of
trees
also
.
What
auayleth
it
to
abstayne
from
mutton
/
if
thou
〈◊〉
thy
bely
with
rocket
/
dates
/
fygges
/
&
〈◊〉
/
musshernes
/
artickchouhges
/
&
such
other
thynges
/
which
kyndleth
the
genitales
more
with
wanton
lust
than
hennes
or
pullettes
?
Sucket
maketh
the
body
more
stronge
&
lusty
than
befe
dothe
:
&
yet
non
of
all
these
thynges
is
forbydden
.
By
this
meanes
it
is
brought
to
passe
/
that
they
whiche
be
poore
&
of
smal
substaunce
/
be
greued
&
payned
with
suche
constitutions
whan
they
haue
leste
nede
:
&
the
riche
men
through
occasyon
are
called
&
prouoked
to
more
pleasures
&
deyntie
fare
:
Some
men
wys
saye
.
This
is
caused
through
our
own
faute
/
I
graunt
:
And
ther
fore
parauenture
ought
suche
thynges
to
be
taken
awaye
/
whan
we
pceyue
more
hurt
than
good
to
growe
of
them
.
And
it
semeth
nat
very
mo
the
more
frute
to
come
of
fastynge
/
for
they
which
be
poore
or
weake
of
body
/
are
fore
greued
with
long
fastyng
.
On
the
othersyde
/
they
whiche
be
stronge
&
haue
wher
with
/
vitayleth
them selues
&
fylleth
their
bely
with
that
/
whiche
were
suffycient
for
thre
dayes
/
so
that
after
dyner
they
are
mete
for
nothynge
/
but
onely
to
slepe
.
And
yet
fastynge
is
ordeyned
to
be
vsed
for
this
cause
most
chesely
/
that
the
spirite
shulde
be
the
lesse
combred
or
holde
down
with
the
weight
or
burden
of
the
body
.
What
nedeth
it
here
to
reherse
diuers
diseases
and
sicknesses
/
the
weaknesse
of
olde
men
and
yonge
chyldren
/
pouertie
/
&
the
certayn
peculyar
nature
&
complection
of
bodies
/
so
that
to
some
men
the
fasting
of
a
sewe
houres
is
deth
ye
/
whan
they
be
hole
/
&
to
some
al
maner
fysshe
is
as
a
Scorpion
or
a
snake
/
or
any
venomous
beest
is
to
other
.
Moreouer
in
such
countreys
where
is
gret
scarcenesse
or
lacke
of
fyssh
/
to
forbydde
the
eatyng
of
flessh
What
other
thyng
is
it
/
than
to
com
maunde
the
people
to
famysshe
them selues
?
In
so
great
dyuersyte
&
inequalite
/
than
of
regions
/
of
bodyes
/
of
complexions
/
of
ages
:
It
appereth
euidently
ynough
/
how
many
be
greued
with
the
lawe
/
whiche
(
as
they
wene
)
is
equale
&
indifferent
to
all
men
.
There
be
some
bodies
whiche
wyll
be
in
good
plyte
/
ye
/
&
ranke
&
wanton
though
they
were
fedde
〈◊〉
hay
.
Agayne
some
there
be
/
whiche
scarsly
are
kept
a
lyue
/
though
they
be
fcdde
with
partriches
&
fesauntes
.
If
the
decree
dyd
commaunde
/
that
in
these
fastynge
dayes
/
the
riche
men
shulde
vse
temperaunce
&
measure
in
their
fare
/
&
that
whiche
they
withdrawe
from
their
own
tables
of
their
wont
fare
/
to
be
sent
to
poore
folke
for
their
refresshynge
:
than
shulde
there
be
made
equalyte
/
&
the
constytution
shulde
fauoure
somwhat
of
Christes
gospel
.
Nowe
is
that
fulfylled
and
done
eueriwhere
/
whiche
Paule
sayd
,
One
is
hungry
/
&
another
is
dronken
or
to
ful
.
The
chaunge
of
meates
is
apleasure
to
the
riche
men
/
&
a
remedy
agaynst
lothsomnesse
or
gluttyng
/
neither
at
any
tyme
do
they
fare
better
and
fede
more
dayntilye
/
than
whan
they
abstayn
from
they
eatyng
of
flesshe
.
But
in
the
meane
season
the
pore
husbande
man
gnawynge
on
a
rawe
pasnyp
rote
or
on
a
leke
/
for
lacke
of
other
sole
or
cates
/
eateth
ther
with
blacke
breed
of
the
coursest
sorte
that
can
or
may
be
made
.
And
in
stede
of
the
meth
/
bragot
/
or
ypocras
of
the
riche
men
/
he
〈◊〉
sower
whay
or
water
of
the
podle
/
hauyng
moche
a
do
in
the
meane
season
to
susteyne
his
wyfe
/
his
chyldren
/
&
the
resydue
of
his
housholde
meyny
with
contynual
swette
&
labour
.
Fynally
the
maners
of
men
is
come
to
that
poynte
nowe
a
dayes
/
that
these
thinges
greueth
them
onely
/
for
whose
cause
they
were
nat
so
greatly
instytuted
&
ordayned
/
&
doth
nothyng
apertayne
to
them
/
for
whose
cause
they
were
chefely
ordayned
.
Some
man
wyl
say
if
any
man
be
greued
or
ouer
soore
loden
with
these
thynges
/
there
is
remedy
ynough
/
wherby
he
may
be
ea
sed
.
Howe
I
praye
you
?
he
may
purchace
a
lycence
to
eate
flesshe
of
the
bysshoppe
of
Rome
.
Thou
spekest
gayly
wel
.
But
neither
al
men
haue
leayser
to
tonne
to
Rome
/
neyther
al
men
haue
plentie
of
money
/
wherwith
they
myght
bye
such
pardons
.
And
here
agayne
/
it
is
comen
to
passe
/
that
to
riche
men
(
whiche
had
most
nede
to
be
forbydden
the
etyng
of
flesshe
/
&
whiche
had
moste
nede
to
fast
)
the
constitution
is
released
al
most
al
togyder
for
money
/
and
the
greuous
yoke
&
heuy
burden
lyeth
onely
on
their
neckes
/
which
at
pore
and
socoursesse
.
Moreouer
I
do
maruayle
greatly
in
the
meane
season
at
this
/
that
the
authorite
to
release
suche
maner
constitutions
is
reserued
&
lefte
onely
to
the
bysshoppe
of
Rome
/
for
so
thynketh
the
commen
people
.
Me
semeth
after
my
poore
iugement
/
it
were
more
conuenyent
that
authorite
to
dispence
with
men
for
such
constitutions
were
gyuen
to
the
curates
(
which
ar
succeded
in
to
the
roumes
of
the
bisshops
/
as
concer
nyng
payns
and
labours
:
for
they
may
easely
knowe
the
state
of
euery
man
/
the
plyte
of
the
body
/
the
riches
or
habilyte
/
ye
/
&
the
very
mynde
al
so
)
Namely
seyng
these
〈◊〉
doth
nat
so
greatly
helpe
to
trewe
holynesse
&
vertuous
lyueng
.
To
them
is
committed
&
betaken
the
dyspensation
&
besto
wynge
of
Christes
gospel
:
to
them
is
gyuen
power
to
mynister
the
sacramentes
of
the
church
/
and
authorite
to
here
confessyons
/
&
to
assoyle
also
from
greuous
synnes
&
enormyties
.
It
is
lauful
for
them
/
ye
&
they
must
nedes
/
puttinge
their
lyues
in
ieoperdy
/
be
present
and
nere
them
whiche
be
sycke
of
the
pestylence
/
or
els
any
other
sylthy
/
stinkyng
/
&
abhomynable
diseases
.
Why
than
is
denyed
to
them
the
authorite
to
gyue
lycence
to
eate
suche
meates
/
whiche
the
weaknesse
&
feblenesse
of
some
persons
requireth
?
If
the
curate
be
vnmete
to
dyspence
these
smale
trisles
/
certainly
than
is
there
great
faute
in
the
bysshoppes
/
whiche
hath
commytted
the
flocke
of
Christ
to
such
maner
persone
.
But
if
the
curate
be
a
mete
&
able
person
/
to
whom
the
greatter
&
more
weighty
thynges
also
might
be
commytted
/
it
must
nedes
be
that
here
lyeth
hyd
some
secrete
〈◊〉
/
for
whose
cause
these
smaller
and
lyghter
thinges
may
nat
be
commytted
to
the
same
persone
also
.
But
here
agayne
me
thinketh
/
There
the
lucre
&
aduauntage
of
certayne
persons
/
redy
to
grudge
and
speke
agaynst
me
:
And
wolde
god
that
this
canker
were
clene
scoured
out
of
Christes
churche
/
whiche
suffreth
nothynge
any
where
to
be
pure
/
holy
/
&
vncorrupte
/
for
cancred
couytousnesse
is
the
causer
that
the
constitutions
ordayned
as
a
mean
&
an
helpe
to
godly
lyueng
/
are
no
we
welnere
nothynge
els
/
but
snares
&
grynnes
mete
to
catche
money
with
al.
What
auayleth
it
that
so
many
sharpe
&
strayte
lawes
hath
ben
made
of
the
election
of
bisshops
/
abbottes
/
&
other
prelates
&
rulers
of
the
church
:
yf
no
we
eueri
where
for
money
gyuen
/
the
election
is
outher
corrupted
or
els
excluded
.
We
rede
that
a
tyrant
of
Sicilya
called
Dionisyus
/
gaue
many
lawes
to
his
subiectes
/
&
whan
they
were
publys
shed
&
commenly
knowen
/
he
wynked
or
loked
besyde
the
transgressours
of
them
for
the
nonce
/
vntyl
at
the
last
whan
no
man
regarded
them
/
neyther
mystrusted
any
thing
/
he
had
a
great
meyny
in
daunger
of
them
.
So
the
lawes
were
to
hi
as
nettes
/
wher
with
he
hunted
for
a
pray
.
But
god
forbydde
/
that
Christes
vycars
for
like
purpose
/
other
shulde
charge
or
lede
the
people
with
newe
constytutions
or
els
abuse
the
decrees
of
the
olde
fathers
.
Without
doute
/
nede
there
is
of
constitutyons
made
by
them
whiche
are
in
authorite
.
And
it
chaunceth
oftentpmes
/
that
for
certayn
special
causes
/
it
were
expedient
&
profytable
/
that
the
rigoure
&
straightnesse
of
the
commen
sawe
were
released
/
so
that
it
were
nat
don
eueriwhere
/
nei
ther
for
sylthy
lucre
of
money
/
neyther
without
discretion
or
iugement
but
for
a
great
welth
and
profyte
.
It
shulde
be
greatly
profytable
&
appertaynyng
vnto
the
purite
of
the
doctryne
/
&
lyueng
of
the
churche
/
if
no
releasyug
or
dispensatyon
of
the
lawe
were
to
be
solde
/
&
that
power
to
dispence
were
commytted
to
them
/
whiche
might
knowe
the
qualyte
&
state
of
the
person
/
whiche
shulde
enioye
the
dispensation
.
Nowe
to
obtayne
dispensation
/
in
a
maner
thou
nedest
nothyng
els
/
but
to
shewe
thy
name
and
pay
thy
money
.
If
the
cause
be
iuste
&
suffycient
/
why
is
money
required
?
if
the
cause
be
nat
rightful
what
helpeth
the
dispensatyon
?
Moreouer
in
some
thinges
I
might
vse
this
reason
parauenture
/
if
the
cause
be
resonable
&
laufull
/
what
nede
is
there
of
a
dispensation
?
if
the
cause
be
not
honeste
&
riztful
/
what
auayleth
any
dispensation
?
The
pope
commaundeth
fastynge
/
but
(
as
I
wene
)
his
mynde
&
wyl
is
nat
/
the
yonge
children
/
or
very
aged
psons
/
sickely
persons
/
or
they
whiche
are
diseased
/
shulde
be
bounde
with
this
lawe
/
neither
(
to
speke
generally
)
any
suche
psons
/
whiche
coulde
nat
faste
without
their
excedynge
great
hurte
.
Here
than
where
is
a
certayn
and
euydent
cause
/
no
nede
is
to
release
the
lawe
/
but
to
interprete
it
〈◊〉
ther.
In
a
doutful
cause
/
whom
shuldest
thou
〈◊〉
counsayle
of
/
rather
than
of
thyne
owne
curate
/
or
the
ordinary
bisshop
?
If
thou
refusest
his
iugement
to
whom
thou
arte
knowen
/
thou
vttrest
&
shewest
thy
corrupte
conscience
.
But
if
other
hatered
or
ignorance
/
or
els
any
other
thing
doth
lette
/
that
he
wyl
nat
graunt
the
rightfull
dispensation
:
lette
than
the
way
be
open
to
haue
socour
and
helpe
of
the
archbysshop
/
or
the
bysshop
of
Rome
.
The
processe
selfe
of
oure
disputation
moueth
vs
&
putteth
vs
in
remembraunce
most
vertuous
father
/
to
consyder
in
fewe
wordes
/
howe
straitely
such
constitutions
dothe
bynde
vs
/
whiche
pertayneth
onely
to
mannes
lawe
/
of
the
which
sorte
no
man
wyl
deny
the
popes
decrees
to
be
/
whiche
concerneth
fasting
/
choise
of
meates
/
and
the
wedlocke
and
mariage
of
prestes
/
for
of
other
thynges
I
dispute
nat
.
There
is
some
man
which
refuseth
to
socour
and
helpe
his
father
/
beyng
olde
/
sicke
&
nedy
/
with
his
riches
or
seruyce
whan
he
hath
ynoughe
wherof
he
might
do
it
.
The
bysshop
commaundeth
him
to
socoure
his
father
/
teachyng
&
declarynge
that
honoure
in
the
commaundement
of
god
(
whan
he
byddeth
vs
honoure
our
father
and
mother
)
is
vnderstande
socour
and
helpe
or
relefe
/
&
not
puttynge
of
the
cappe
or
gyueng
place
/
or
goinge
out
of
the
waye
.
If
this
man
refuse
to
obey
/
it
is
no
doute
but
that
he
maketh
hym selfe
in
dannger
of
the
fyre
of
helle
.
Agayne
/
if
any
man
be
at
debate
with
his
neighboure
/
&
if
he
whiche
hath
offended
or
hurte
the
other
hath
repented
/
desyring
forgyuenesse
&
redy
to
make
amendes
for
the
iniury
whiche
he
hathe
done
:
If
he
whiche
is
offended
or
hurte
wolde
refuse
to
obey
the
bysshop
/
commaundyng
him
to
remytte
the
vengeaunce
and
to
be
at
one
agayne
with
his
neighbour
:
It
can
not
be
douted
/
but
that
for
this
disobedience
/
he
byndeth
him selfe
to
the
fyre
of
hell
.
Why
so
?
Bycause
this
that
the
bysshop
commaundeth
/
he
commaundeth
it
according
to
the
doctryne
of
the
gospel
/
&
dothe
rather
offre
&
put
to
him
the
commaundement
of
Christ
/
than
his
own
commaundement
.
But
whether
the
same
thyng
be
done
in
these
thinges
/
wherof
we
nowe
do
speke
:
let
vs
consyder
for
what
so
euer
I
shall
say
I
wyll
speke
it
/
nat
as
one
affyrmyng
/
but
as
one
inquiryng
&
serchynge
out
that
truthe
afore
that
a
bysshop
/
both
most
vertuous
&
euyn
so
most
exellently
lerned
.
This
is
of
suretie
/
that
the
most
parte
of
these
thynges
/
wherof
we
do
nowe
speke
/
came
in
fyrst
and
were
brought
vp
by
custom
.
Nowe
whom
custome
dothe
bynde
/
and
in
〈◊〉
thinges
/
&
howe
forforth
/
whan
and
howe
longe
:
it
where
somwhat
to
long
here
to
discusse
.
Fyrste
of
al
/
this
thynge
me
semeth
might
be
proued
by
reason
/
that
a
custom
bideth
no
man
more
straitly
/
than
their
mynde
&
wyl
was
/
whiche
were
the
begynners
&
fyrst
bryngers
vp
of
the
custom
:
Let
be
excepted
in
the
meane
season
the
hurtyng
of
other
mens
conscience
/
&
contempte
or
dispisynge
.
It
is
to
be
beleued
/
that
they
whiche
fyrst
of
their
owne
free
wylles
/
layd
downe
their
substaunce
&
riches
at
the
feete
of
the
apostels
/
dyd
it
for
that
purpose
/
that
who
so
euer
wold
nat
do
〈◊〉
/
shulde
be
bounde
to
euer
lastynge
payne
.
Or
that
they
whiche
fyrst
began
to
abstayn
from
the
eatyng
of
flesshe
/
wolde
be
the
beginners
of
this
custome
/
with
the
mynde
and
wil
/
that
who
so
euer
afterwarde
wolde
nat
do
the
same
/
shulde
be
bounde
to
euerlastyng
deth
.
Nay
/
I
wene
rather
that
suche
was
their
mide
and
suche
their
communication
/
that
if
they
had
sene
any
man
beyng
weake
&
feble
in
body
/
whiche
prouoked
by
their
example
/
wold
haue
enforced
to
do
the
same
:
they
wolde
haue
mo
nysshed
and
counseyled
hym
by
these
wordes
.
Trewly
beloued
brother
/
I
whiche
haue
a
body
rebellious
to
the
spirite
/
nat
without
cause
do
chastice
&
punysshe
my
flesshe
with
fastes
:
Thou
hast
a
body
both
weake
&
febly
/
&
also
obedyent
ynough
to
the
spirite
/
whose
weaknesse
is
to
be
cured
/
rather
than
wantonnesse
to
be
kepte
vnder
&
punysshed
.
Wherfore
prouyde
&
se
for
the
helth
of
thy
body
/
takyng
suche
meates
mesura
bly
/
&
with
gyueng
thanges
to
god
/
whiche
are
mete
for
the
/
that
thy
body
may
the
more
lustely
&
coragiously
do
seruyce
to
his
spirite
.
After
suche
facyon
doth
Paule
counsayle
his
welbeloued
Timothe
/
that
he
shuld
vse
a
lytel
wyne
for
the
weaknesse
of
his
stomake
/
&
often
sickenesse
&
diseases
.
Nowe
whether
custome
/
contrary
to
the
wyl
&
myndes
of
them
which
haue
ben
the
begynners
of
〈◊〉
dothe
bynde
to
ony
synne
(
lykewise
as
whan
any
man
monyssheth
another
of
his
mysdede
/
although
he
do
it
nat
for
th
entent
that
he
whiche
is
monysshed
shulde
synne
more
greuously
:
yet
he
whiche
monysshed
of
his
synne
doth
nat
repent
&
amende
/
synneth
more
greuously
than
he
dyd
before
)
it
is
nat
mete
tyme
nowe
to
discusse
.
This
onely
is
to
be
consy
dred
/
whether
in
these
thynges
/
whiche
beynge
of
them selfe
lauful
/
are
made
vnlauful
/
onely
by
the
constytution
of
man
:
it
was
the
mynde
&
wyl
of
the
bysshops
&
popes
/
whan
they
dyd
confyrme
the
custome
receyued
&
vsed
/
that
who
so
euer
/
nat
of
any
malycious
contempte
/
but
thorough
frayltie
&
negligence
dyd
nat
obserue
&
kepte
the
custom
/
shuld
be
bounde
to
the
fyre
of
hel
.
god
is
nat
so
cruel
or
vengeable
/
the
for
euery
lyght
faute
he
wyl
caste
them
in
to
helle
/
whom
he
hath
redemed
with
his
own
blode
:
He
knoweth
the
weaknesse
&
fraylte
of
his
creature
/
&
he
suffreth
many
thynges
in
vs
/
afore
that
he
wyllcutte
vs
awaye
from
the
body
of
his
own
sonne
.
But
who
so
euer
commytteth
a
deedly
synne
/
of
the
member
of
Christ
/
is
made
the
membre
of
the
deuyl
:
of
the
heyre
of
heuenly
lyfe
is
made
that
heyre
of
euerlastyng
fyre
Seynge
than
that
the
bysshops
are
succeded
in
to
the
roume
of
him
/
whiche
secheth
to
haue
all
men
saued
/
&
to
distroy
no
man
:
and
if
they
bere
fatherly
affection
towarde
their
flo
cke
/
consydering
also
that
their selues
are
men
frayle
&
weake
/
&
in
many
thynges
nedyng
the
mercy
of
god
.
Howe
is
it
lykely
to
be
trewe
that
they
were
of
this
mynde
/
that
they
wolde
with
their
constitutions
made
by
them
/
whiche
are
nought
els
but
men
/
bynde
their
brethern
&
sonnes
to
euerlastyng
payne
?
namely
seing
they
may
knowe
euyn
by
their
own
myndes
/
that
the
myndes
of
men
be
prone
&
redy
to
synne
.
ye
/
&
oftentymes
are
wonte
to
be
styred
&
prouoked
to
lust
of
synnyng
/
so
moche
the
more
bycause
they
are
forbydden
.
Temporal
&
laye
princes
/
whiche
beareth
a
swerde
by
their
office
/
and
whiche
with
feare
&
punysshmentes
by
their
professyon
/
holdeth
the
people
backe
from
ronnyng
to
moche
at
large
/
yet
wolde
they
nat
although
they
myght
/
the
lawes
whiche
they
ordayn
&
make
/
to
be
rigorus
/
that
the
transgressour
&
breaker
of
them
shulde
forth
with
lese
his
heed
.
And
yet
can
they
kylle
nothyng
els
/
but
the
body
onely
.
And
do
the
bysshopes
/
whose
parte
is
to
saue
men
with
the
swerde
of
the
worde
of
god
/
for
a
lytes
meate
or
drinke
/
whiche
Crist
hath
gyuen
vs
lyberte
to
take
/
requere
that
the
breker
of
their
constitution
shulde
go
bothe
body
&
soule
in
to
that
fyre
of
hesle
:
namely
seynge
that
it
lyeth
in
their
power
/
nat
to
cast
on
this
bonde
or
snare
/
nor
to
bring
men
in
to
this
great
paryl
&
icopardy
.
Moreouer
the
bondes
of
the
Euan
gelical
charite
/
is
greter
than
the
bondes
of
kynred
:
&
the
bondes
of
the
spirite
/
than
the
bondes
of
the
flesshe
:
&
the
bondes
of
god
/
than
of
nature
.
But
what
carnal
father
was
there
euer
so
cruel
agaynst
his
sonnes
/
the
is
he
had
forbydden
them
the
drinkyng
of
wyne
/
lest
at
any
tyme
the
drinkyng
vnmesurably
might
cast
them
selues
in
to
a
feuer
/
he
wolde
requyre
/
that
this
his
forbyddynge
shulde
be
of
so
great
strength
/
that
if
they
dyd
nat
obey
it
/
they
shulde
suffre
dethe
:
namely
seyng
that
they
might
drinke
wyne
safely
ynough
&
without
any
hurte
/
so
they
drinke
it
mesurably
.
No
doute
of
it
/
he
wolde
forbeare
and
refrayne
from
gyueng
any
suche
commaundement
/
if
he
knewe
that
his
sonnes
shulde
be
in
daunger
of
so
great
paryl
/
&
he
had
leuer
that
they
shulde
sal
in
to
some
feuer
/
than
to
ronne
in
to
ieoperdy
of
theyr
lyfe
.
Be
sydes
this
/
I
do
nat
suppose
the
there
is
any
man
but
he
wyl
graunt
/
that
the
lawes
of
god
which
he
him selfe
made
&
ordayned
/
are
more
to
be
regraded
&
set
by
/
than
the
lawes
made
by
men
:
but
nat
al
the
lawes
of
the
olde
Testament
gyuen
of
god
/
dyd
bynde
in
the
olde
tyme
to
deedly
syn
no
/
certayn
of
them
bounde
nat
to
any
synne
at
al
(
if
we
gyue
credence
to
famous
dyuines
)
of
the
whiche
sorte
I
suppose
it
was
/
if
any
man
had
touched
carion
of
any
best
whiche
was
nat
slavne
/
but
dyed
by
the
owne
accorde
.
And
shal
the
bysshop
which
is
nat
the
authour
&
〈◊〉
/
but
the
stewarde
&
minister
of
a
more
gentyl
Testament
/
requyre
this
/
that
al
maner
constytutions
of
his
makyng
shulde
bynde
his
subiectes
to
the
payne
of
euerlastynge
fyre
?
I
wylcome
to
the
authorite
of
the
apostels
/
whiche
hath
alwayes
ben
so
moche
regarded
&
set
by
/
by
the
consent
of
al
Christen
people
.
I
dare
nat
be
bolde
to
affyrme
&
say
playn
ly
/
that
what
so
euer
thyng
they
dyd
commaunde
they
commaunded
it
/
with
that
mynde
&
wyl
that
they
wolde
euery
transgressour
therof
to
be
bounde
to
the
fyre
of
helle
.
Paule
in
many
places
forbiddeth
couytousnesse
/
lechery
/
wrathe
contention
/
&
enuy
by
name
/
puttyng
to
these
wordes
.
We
knowe
/
that
they
whiche
doth
suche
thynges
/
shal
nat
possesse
the
kyng
dome
of
god
.
And
yet
the
〈◊〉
graunteth
&
confesseth
nat
euery
maner
wrathe
to
be
deedly
synne
/
neyther
parauenture
al
maner
of
enuy
.
Agayn
the
same
Paule
straitely
commaunded
/
that
women
shulde
nat
speke
in
the
church
or
company
assem
bled
/
lest
that
sexe
somwhat
proude
and
highe
mynded
/
might
chalenge
to
them selues
any
authorite
in
the
presence
of
their
husbandes
.
And
yet
I
do
nat
thynke
that
he
commaunded
that
/
beyng
of
this
mynde
&
wyl
/
the
if
any
woman
through
infyrmyte
longyng
to
that
sexe
/
had
spoken
any
thyng
in
the
congregation
for
desyre
to
lerne
/
forth
with
she
shulde
be
made
bonde
to
the
fyre
of
helle
.
I
put
forth
these
thinges
so
/
that
yet
neuertheles
it
may
be
free
for
euery
man
to
iuge
/
as
he
thynketh
lyke
.
Laste
of
al
/
parauenture
euyn
in
the
commaundementes
of
the
gospel
also
/
a
man
may
fynde
certayn
/
which
doth
nat
forth
with
bynde
euery
man
to
deedly
synne
.
We
se
that
the
fathers
os
the
orders
of
relygious
men
/
dothe
openly
witnesse
this
of
their
constytutions
(
whiche
for
concorde
&
equalyte
to
be
had
in
their
couentes
/
they
nedefully
do
adde
&
put
to
the
commaundementes
of
the
gospel
)
that
they
wyll
nat
any
person
to
be
bounde
be
them
nat
so
moche
as
to
venyal
synne
.
Wherfore
by
so
moch
the
more
I
do
marueyle
greatly
/
that
there
be
certayn
of
that
sorte
whiche
can
suffre
rather
their
brother
eyther
to
dye
/
or
els
to
be
veved
&
tourmented
with
a
disease
/
which
is
more
greuous
than
dethe
/
than
they
wolde
sycence
hym
to
eat
flesshe
.
I
wyl
nat
here
reherse
that
certayn
dyuines
&
those
of
the
famous
sorte
/
hath
affyrmed
playn
ly
/
that
no
mortal
prelate
can
binde
his
subiecte
by
his
precept
to
deedly
synne
/
except
that
whiche
he
commaundeth
/
doth
depende
of
the
lawe
of
god
which
proposition
or
sayeng
at
this
present
tyme
/
I
do
neither
approue
neither
disproue
.
This
thyng
onely
I
wyl
aske
&
enquire
:
whyder
al
such
maner
constitutions
doth
binde
to
euerlastynge
payne
/
or
〈◊〉
a
certayn
of
them
onely
.
If
they
al
do
bynde
to
euerlastynge
payne
/
than
is
the
yoke
of
christen
men
very
heuy
and
greuous
/
seyng
that
there
is
so
many
constitutions
of
the
bysshops
/
but
if
certayn
onely
so
doth
bynde
/
I
wolde
desyre
to
knowe
/
by
what
marke
a
man
myght
dyscerne
those
whiche
doth
bynde
/
from
those
whiche
doth
nat
bynde
.
You
wyll
say
/
they
do
bynde
whan
these
termes
ar
put
to
:
We
commaunde
&
charge
.
&c.
But
at
Rome
euery
yere
suche
maner
constitutions
are
made
&
publys
shed
newe
/
that
no
spouse
shal
gyue
to
his
spousesse
any
token
or
gyfte
/
aboue
the
valoure
of
.
xii
.
ducates
/
for
let
this
be
put
forthe
bvcause
of
example
.
I
demaunde
nowe
/
if
any
man
without
any
masyce
or
dispite
of
that
constitution
dyd
gyue
a
token
or
gyfte
of
.
xiii
.
ducates
:
dyde
he
synne
deedly
?
You
wyl
answer
(
as
I
trowe
)
it
semeth
no.
yet
in
these
&
other
more
lyghter
thynges
also
/
is
added
alway
besyde
greuous
synne
the
payne
of
excommunication
in
the
dede
doyng
.
And
yet
there
be
dyuynes
whiche
sayth
/
that
no
man
may
be
excommunicate
/
but
onely
for
such
a
trespas
whiche
is
deedly
synne
afore
god
.
But
this
disputation
/
whi
ther
the
bysshop
or
pope
maye
in
all
maner
thinges
bynde
their
subiects
to
deedly
synne
/
I
wil
passe
ouer
at
this
tyme
.
This
I
wyl
aske
&
demaunde
/
whether
it
be
probable
and
lyke
to
be
trewe
/
that
the
pope
were
of
suche
a
mynde
/
that
although
he
myght
he
wolde
after
suche
maner
charge
&
lode
his
subiectes
.
Paule
is
angry
&
myscontent
that
any
man
iugeth
his
brother
in
meate
or
drinke
and
shal
I
for
meate
or
drinke
thrust
downe
my
brother
in
to
helle
?
Nowe
what
is
the
mynde
of
the
Bysshoppes
and
popes
in
other
thynges
/
lette
vs
leaue
that
vndyscussed
at
this
tyme
.
Certaynlye
in
fastynge
it
is
euydente
and
open
/
that
their
wyl
was
nat
to
bynde
al
men
by
their
precepte
and
decree
.
Wherfore
than
/
do
we
beyng
cruell
iuges
against
our
neighbour
/
other
wise
interprete
the
popes
sawe
/
than
accordyng
to
his
owne
mynde
.
For
it
is
nothing
lykely
to
be
trewe
that
his
mynde
&
wyl
was
to
bynde
any
man
to
fastyng
or
to
etyng
of
fissh
/
whiche
coude
nat
do
it
/
without
the
gret
hynderaunce
&
appeyring
of
his
helth
/
or
els
ieoperdy
of
his
lyfe
.
Therfore
he
byndeth
no
yonge
chyldren
/
nat
very
aged
men
/
nat
them
whiche
be
sicke
/
nat
poore
folke
/
and
to
make
an
ende
/
nat
any
other
persons
/
whiche
for
some
other
cause
can
nat
awaye
with
fastyng
/
&
moche
lesse
he
byndeth
than
to
abstayne
from
the
eatyng
of
flesshe
.
These
persons
nowe
rehersed
/
if
they
do
eate
/
they
seme
to
eate
by
the
mynde
&
wyll
of
him
which
was
maker
of
the
lawe
.
You
wyl
say
/
but
in
the
meane
season
yuel
occasyon
is
gyuen
to
leudly
disposed
persones
/
whiche
vnder
this
pretence
&
colour
/
wyl
eate
/
whan
they
haue
no
nede
or
resonable
cause
.
If
this
paryl
&
ieopardy
wherof
you
do
speke
/
were
pertaynynge
to
murder
or
to
some
other
great
yuel
or
mischefe
/
than
wolde
I
holde
wel
with
your
sayeng
.
Nowe
I
suppose
it
myght
better
be
suffred
/
that
syxe
hundred
dyd
eate
flesshe
without
necessyte
/
than
that
one
person
through
suche
superstition
/
shulde
be
put
in
ieoperdy
of
his
lyfe
.
Wherfore
I
commende
the
maner
and
custome
vsed
in
Italy
/
where
euen
in
the
lente
season
/
is
solde
openly
in
the
shambles
(
though
of
fewer
than
at
other
tymes
)
both
veale
/
kydde
/
&
lambe
lest
any
thyng
myght
be
wantynge
to
them
whiche
were
sicke
/
or
might
yuel
forbeare
eatynge
of
flesshe
,
Neither
any
man
there
noteth
or
rebuketh
the
byer
or
eater
/
although
he
appereth
nat
by
any
outwarde
tokens
/
to
be
sycke
or
dyseased
:
for
there
be
many
causes
which
a
man
can
nat
perceyue
by
the
counteuaunce
or
face
.
And
it
belongeth
to
the
charite
of
christen
men
to
iugeth
beste
/
what
so
euer
may
be
done
wel
and
lausully
/
dronknesse
/
backbytyng
fylthy
communication
/
&
rebaudrie
:
dothe
verily
declare
&
she
we
a
leude
person
/
euyn
accordyng
to
the
rule
of
the
gospel
.
For
these
thinges
whiche
in
very
dede
are
yuell
thynges
/
whan
they
come
from
the
mouthe
/
declareth
the
fountayne
of
the
herte
to
be
corrupte
/
from
whens
suche
stynche
is
breathed
forthe
:
And
yet
with
such
thynges
we
be
but
lyghtly
offended
or
greued
.
ye
otherwhyses
we
reioyce
in
them
/
&
commende
&
alowe
them
.
But
he
that
doth
eate
flesshe
/
we
do
so
defye
&
abhorre
/
as
though
he
were
no
longer
a
christen
man
:
Natwithstandynge
/
that
the
gospell
dothe
forbydde
to
iuge
any
man
in
those
thynges
/
whiche
of
them
sllues
are
nat
are
nat
yuel
.
ye
&
Paule
also
wylleth
nat
any
man
to
be
iuged
for
meate
or
drynke
.
Therfore
who
so
euer
eateth
flesshe
for
a
gret
weighty
cause
/
he
synneth
nat
at
al
against
the
lawe
/
for
as
moche
as
he
hath
done
nothing
contrary
to
the
mynde
of
him
/
whiche
hath
made
the
lawe
.
He
that
eateth
without
necessyte
/
yf
he
do
a
mysse
/
he
trespaseth
but
only
agaynst
the
lawe
of
man
.
But
he
that
condemneth
his
brother
/
he
that
backbyteth
/
he
that
sclaundreth
&
defameth
his
brother
/
doth
synne
and
trespas
/
bothe
agaynst
the
doctryne
of
the
gospel
/
&
also
agaynste
the
precepte
of
the
〈◊〉
Paule
:
And
in
my
iugement
doth
more
greuously
synne
/
than
he
shulde
/
if
he
dyd
eate
flesshe
hole
.
x.
yeres
togyder
.
They
cal
them
Lutherians
and
heretykes
whiche
doth
eate
flesshe
.
Nowe
this
is
nat
the
eatynge
of
calues
flesshe
/
but
it
is
the
〈◊〉
&
eatynge
of
thy
brothers
flesshe
.
Whether
of
these
two
thinges
I
besech
you
/
is
the
more
greuous
offence
&
synn
?
And
yet
at
that
thyng
whiche
the
authorite
of
the
gospel
doth
forbydde
/
whiche
Paule
the
apostel
also
doth
forbydde
/
no
man
is
moued
or
greued
/
at
these
thynges
whiche
contrary
to
the
doctryne
of
the
gospel
/
the
custom
of
men
hath
brought
in
:
We
do
so
shyuer
&
quake
/
as
though
the
hole
christian
relygion
shulde
atones
go
to
wrake
for
euer
?
But
here
in
the
meane
season
aryseth
two
diffyculties
or
doutes
/
of
the
whiche
the
one
semeth
to
pertayne
to
order
/
the
other
concernyng
the
hurtyng
or
〈◊〉
of
oure
neighbours
conscyence
.
I
graunt
/
that
an
order
is
gretly
to
be
regarded
/
in
so
moche
that
it
were
better
to
suffre
euyn
some
tyranny
or
crudesyte
/
than
by
troublinge
the
order
/
to
make
a
confusyon
&
a
great
styrte
in
the
worlde
.
And
Paule
byddeth
that
mannes
company
to
be
eschewed
whiche
dothe
lyue
inordinately
/
troublyng
the
commen
order
.
And
the
same
/
lest
we
shulde
gyue
any
man
occasyon
to
be
offended
/
commaundeth
vs
to
abstayne
/
nat
one
ly
from
that
thynge
whiche
is
yuel
in
dede
/
but
also
from
al
maner
thinge
/
whiche
appereth
to
be
yuel
.
But
that
an
order
may
be
had
&
establys
shed
/
&
by
reason
of
order
trāquilytie
:
It
is
〈◊〉
that
the
heedes
&
rulers
haue
their
authorite
sure
and
stable
/
&
that
the
people
obey
them
non
otherwyse
/
than
the
vycats
or
deputies
of
god
.
I
graunt
al
these
thynges
to
be
very
trewe
.
And
Peter
the
apostel
condemneth
them
/
whiche
folo
wyng
their
own
sensual
appetites
/
dispiseth
the
commen
officers
and
rulers
/
&
suche
as
be
set
in
highe
authorite
:
&
yet
he
speketh
there
/
as
farre
as
I
parceyue
/
of
the
heed
offycers
&
princes
/
whiche
were
〈◊〉
men
&
infydels
.
Howe
moche
more
than
ought
the
authorite
of
the
bysshops
to
be
sure
&
inuyolate
/
which
if
they
be
good
/
they
are
to
be
obeyd
as
the
frendes
of
god
:
but
if
they
be
yuel
/
&
yet
dothe
teche
those
thynges
which
be
ryght
&
good
:
we
ought
to
obey
the
doctryne
whiche
they
teche
.
But
if
they
be
neither
good
/
nor
yet
doth
teche
good
thynges
/
yet
in
my
iugement
they
are
son
what
to
be
suffred
/
left
by
troublynge
the
order
of
thynges
/
gretter
inconuenyence
&
mischefe
myght
ryse
.
This
counsayle
wolde
I
gyue
to
the
christen
people
.
But
if
the
wickednes
of
them
shuld
go
so
farforth
/
that
it
were
intollerable
bothe
to
god
&
man
(
which
thig
god
forbydde
euer
to
come
to
passe
)
Christ
him selfe
can
make
suche
maner
scourges
&
whippes
/
wher
with
he
may
dryue
out
of
his
temple
/
suche
as
he
lyste
nat
to
be
conuersaunt
there
.
For
lykewise
as
nat
without
great
consyderation
&
wysedome
/
the
election
of
the
〈◊〉
hath
ben
trans
lated
from
the
people
to
a
fewe
mēl
so
I
do
not
holde
with
it
/
that
the
olde
examples
shulde
be
renewed
&
brought
vp
agayne
/
wherby
the
commen
multytude
dyde
expel
&
put
downe
their
bisshops
for
euery
litel
cryme
/
For
we
rede
that
Brice
for
the
surmyse
of
fornycation
/
&
vnchaste
lyuyng
with
his
laundresse
/
was
deposed
by
the
commen
voice
&
noyse
of
the
people
.
But
as
Paule
commaundeth
the
wyues
/
that
in
al
poyntes
they
shulde
be
obedient
to
their
husbandes
/
and
haue
them
in
reuerence
〈◊〉
their
lordes
:
And
agayn
on
the
other
parte
counsayleth
the
husbandes
that
they
shulde
mesurably
&
gentely
vse
their
authorite
towardes
their
wyues
/
remembring
that
they
are
their
felowes
and
matches
in
Christ
/
&
the
cōheri
tours
of
the
kyngdom
of
heuen
/
the
one
halfe
of
them selues
/
&
that
〈◊〉
shulde
apply
them selues
to
their
in
fyrmyte
&
weaknes
/
with
discretion
and
〈◊〉
:
So
in
lyke
maner
the
heedes
&
rulers
of
the
church
are
to
be
monysshed
&
counsaysed
/
that
they
do
nat
either
abuse
their
autho
rite
&
power
on
the
people
/
neyther
turne
the
obedience
of
the
lympse
people
/
in
to
their
own
tyranny
.
They
ar
shepe
/
but
the
shepe
of
Christ
/
rather
than
of
the
bysshops
:
they
ar
shepe
but
for
those
shepe
that
highest
and
heed
shepherde
hath
shedde
his
precious
blode
:
they
are
shepe
/
but
so
derely
beloued
of
their
lorde
/
the
whan
one
of
them
was
gone
a straye
/
he
with
careful
dilygence
sought
for
it
/
and
at
the
last
whan
he
had
founde
it
/
he
brought
it
agayn
to
his
feldes
vpon
his
owne
sholders
:
They
are
shepe
/
but
resonable
shepe
/
&
in
this
〈◊〉
egal
&
peeres
to
the
bysshops
ye
/
sometyme
also
are
more
〈◊〉
〈◊〉
than
certayne
of
the
bysshops
:
&
〈◊〉
of
these
shepe
are
made
pastoure
or
sheperdes
.
The
people
was
nat
or
dayned
for
cause
of
the
bisshoppes
/
but
the
bysshops
were
instytuted
&
ordayned
for
cause
of
the
people
.
Wherefore
albeit
that
the
bisshop
compared
to
eche
one
by
him selfe
of
the
people
is
more
exellent
/
&
(
as
Paule
〈◊〉
)
is
〈◊〉
of
double
honor
yet
that
nat
withstandyng
/
the
respect
and
regarde
of
al
the
hole
people
to
gider
/
ought
to
be
gretter
than
of
one
bisshop
:
ye
&
if
a
man
dyd
〈◊〉
this
also
/
that
the
dygnyte
also
of
the
hole
multytude
ought
to
be
gretter
/
than
the
dignyte
of
any
one
bysshop
/
his
sayeng
doth
nat
vtterly
disagre
〈◊〉
is
son
what
lyke
to
the
sayeng
of
Christ
Our
lorde
Iesu
asketh
this
question
in
the
gospel
:
whether
〈◊〉
to
be
gretter
&
more
worshypful
/
he
that
serueth
&
wayteth
at
the
table
/
or
he
that
sytteth
at
the
table
.
Is
nat
he
the
gretter
(
sayth
Christ
)
whiche
sytteth
at
the
table
?
But
the
people
are
those
chyldren
&
sonnes
of
the
spouse
/
whiche
as
honorable
persons
sytteth
at
the
table
or
borde
of
the
gospel
.
The
prelates
of
the
churche
be
ministers
which
standeth
by
/
&
walketh
to
&
fro
lokyng
about
/
that
no
thyng
be
wantyng
to
any
of
the
gestes
syttyng
at
that
borde
/
and
that
whiche
they
perceyue
to
be
most
conuenyent
&
mete
for
eche
man
/
that
they
bringe
forthe
out
of
the
riche
store-house
of
the
spouse
/
which
is
Christ
If
Christ
/
whiche
without
cōtrauer
sye
or
doute
/
is
gretter
than
al
compa
rison
/
dyd
cal
him selfe
a
minister
or
seruaunt
/
&
behaued
him self
as
a
seruaunt
/
euyn
vnto
the
wasshyng
of
his
apostels
feete
.
What
aught
the
bysshops
to
do
/
whiche
accordynge
to
the
mynde
of
saynt
Hierome
/
are
fathers
/
nat
lordes
/
but
mynisiers
/
to
whom
the
dispensation
&
mynystration
of
the
mysteries
of
god
/
is
commytted
&
betaken
/
nat
the
authorite
whiche
also
may
fal
in
to
synne
as
wel
as
other
men
/
&
are
ignorant
them selues
in
many
thynges
.
Let
the
bysshops
therfore
rule
&
gouern
the
people
/
but
as
a
fader
ruleth
his
children
or
sonnes
/
&
as
the
husbande
ruleth
his
welbeloued
spousesse
or
wyfe
.
Neither
let
the
bysshop
wene
that
it
is
lauful
for
him
to
do
what
soeuer
him
lyst
with
his
flocke
/
of
the
whiche
he
shal
gyue
accompte
&
recke
nyng
to
the
heed
shepherde
/
&
the
very
pastor
Christ
.
And
let
him
remembre
this
thing
also
/
that
his
authorite
is
to
be
defended
&
maynteyned
nat
onely
by
sharpe
&
strait
commaundementes
/
by
proude
&
stately
conntynaūce
/
by
〈◊〉
or
〈◊〉
/
and
punysshmentes
or
vengaunce
/
(
with
the
which
thinges
/
nat
so
moche
as
the
very
tyrantes
are
wonte
/
suffyciently
to
mayntayne
their
authorite
)
but
rather
with
purite
&
ho
lynesse
of
lyueng
/
with
mekenesse
/
with
myldnesse
&
gentilnesse
/
with
〈◊〉
〈◊〉
doctryne
/
with
fatherly
monicions
with
louyng
&
frendly
exhortations
.
Paule
/
in
punysshyng
him
which
had
his
fathers
wife
/
executed
and
shewed
forth
the
authorite
of
an
apostel
/
but
howe
oftentymes
dothe
the
same
Paule
humble
hym selfe
/
spekyng
fayre
/
prayeng
/
besechyng
/
〈◊〉
/
requeryng
in
goddes
behalfe
Contynual
purite
&
clennesse
of
lyfe
/
is
a
certayn
thyng
worthy
to
be
honoured
&
had
in
reuerence
.
An
Euangelycal
mynde
/
dispisyng
riches
/
dispisyng
houours
/
dispisyng
pleasures
/
desyrous
to
do
good
to
al
men
/
redy
to
put
euen
his
life
in
ieoperdy
for
the
sauegarde
of
the
flocke
commytted
vnto
him
/
winneth
the
fauour
of
the
people
/
more
than
a
man
wolde
beleue
.
A
mynde
replenysshed
with
knowlege
of
holy
scripture
/
a
tonge
no
lesse
holy
than
eloquent
/
vttering
and
bringyng
forthe
of
the
riche
store
house
of
Christ
/
bothe
olde
thynges
and
newe
/
maketh
the
people
to
loke
vp
/
&
purchaseth
to
hym selfe
great
reuerence
&
worship
.
By
these
thynges
chefely
the
authorite
of
the
bysshops
is
both
goten
&
defended
/
moche
better
&
more
safely
than
by
these
wordes
:
We
ordayne
/
we
decre
&
determyne
/
we
charge
/
we
commaunde
/
we
wol
/
&
suche
other
.
Such
thynges
as
I
rehersed
her
afore
/
causeth
that
the
people
wyllyngly
of
their
own
accorde
/
doth
a
great
dele
more
than
is
required
of
them
/
&
that
they
be
more
styred
with
fatherly
exhortation
than
with
any
manacyng
or
threttes
/
be
they
neuer
so
lordly
/
shar
pe
/
&
cruel
.
Do
we
nat
se
/
as
oft
as
any
man
springeth
vp
/
commended
with
any
maner
opinion
of
holynesse
/
&
whiche
appereth
to
be
a
trewe
preacher
of
the
gospel
:
howe
greatly
the
〈◊〉
dothe
sauer
him
with
al
their
herts
/
how
desyrous
they
are
to
here
him
/
how
they
marke
&
regarde
his
wordes
/
howe
al
their
mynde
is
holly
gyuen
&
sette
to
gyue
hede
to
that
whiche
cometh
from
his
mouth
?
If
they
dyd
se
&
parceyue
a
very
father
ly
mynde
/
suche
as
Paule
or
Peter
had
/
what
thyng
wolde
nat
the
people
do
?
The
disciples
receyued
Paule
non
otherwyse
/
than
if
he
had
ben
Christ
him selfe
/
beyng
redy
euen
to
plucke
out
their
owne
eyes
/
&
to
haue
gyuen
them
to
him
/
if
he
had
desy
red
it
.
By
this
meanes
shal
the
order
best
be
mayntayned
&
〈◊〉
/
and
their
authorite
be
made
fyrme
&
stable
/
and
peace
&
concorde
sted
fastly
contynue
:
if
both
partes
stryue
&
labour
eche
to
ouercome
other
with
benefaytes
/
&
doyng
their
dewty
to
other
/
for
〈◊〉
it
is
but
a
tyrannycal
peace
/
whan
the
people
oppressed
with
〈◊〉
/
resteth
&
are
quiete
in
their
bodies
/
but
in
their
minde
doth
grudge
agaynst
their
superiours
/
&
curseth
&
wyssheth
yuel
vnto
them
.
Neither
let
any
man
crye
out
/
the
autho
rite
of
the
prelates
&
bysshops
forth
with
to
be
mynisshed
/
if
prouisyon
be
made
for
the
lyberte
&
quietnesse
of
the
people
.
Fyrst
this
thyng
belōgeth
to
the
mayntenaunce
of
the
bysshops
authorite
/
that
the
people
do
iuge
wel
/
&
haue
good
opynion
of
them
.
But
that
man
semeth
to
haue
lytel
good
opynion
of
them
/
whiche
iugeth
them
to
be
of
that
mynde
that
they
wolde
their
subiectes
to
be
wrapped
&
intangled
with
very
many
snares
&
〈◊〉
of
constitutions
so
that
they
myght
rule
after
theyr
owne
pleasure
.
That
man
onely
hath
good
〈◊〉
of
the
bysshop
/
which
iugeth
him selfe
to
be
of
that
mynde
that
he
coueteth
very
〈◊〉
/
his
〈◊〉
to
be
as
free
as
myght
be
in
Christ
/
&
at
lyberte
from
〈◊〉
ce
&
entanglyng
of
scrupulusnesse
&
gyleful
snares
.
For
that
man
doth
nothyng
derogate
or
mynisshe
of
the
kynges
authorite
/
which
wolde
nat
that
he
might
do
any
thing
contrary
to
right
&
good
conscience
/
contrary
to
the
commen
lawes
/
contrary
to
the
customes
&
priuileges
of
the
cytezins
/
contrary
to
the
othe
whiche
he
made
at
his
coronation
.
Nay
/
rather
he
taketh
a
way
the
hole
authorite
of
the
kyng
/
whiche
iugeth
that
of
the
kyng
whiche
is
more
mete
to
be
thought
and
iuged
of
tprātes
/
than
of
a
lau
ful
prince
.
Wherfore
if
the
kyng
do
nat
require
or
loke
/
that
any
man
shuld
be
bounde
by
his
commaundement
or
statute
to
any
payne
/
either
of
paying
money
/
or
els
of
suffryng
in
his
body
/
excepte
his
statute
be
rightful
and
accordyng
to
equite
/
resonable
/
and
made
after
dewe
forme
&
maner
:
&
approued
by
the
consent
of
the
people
/
&
finally
dothe
not
requyre
/
that
euery
maner
constitution
shulde
make
them
bounde
to
ieoperdy
of
their
lyues
/
dothe
nat
that
man
seme
to
iuge
the
bysshop
to
be
a
very
〈◊〉
whiche
iudeth
him
to
be
of
that
mynde
that
he
wolde
his
〈◊〉
to
be
bounde
with
al
maner
constitutions
of
his
makyng
to
the
〈◊〉
of
helle
?
But
the
lawes
of
〈◊〉
&
laye
princes
:
are
〈◊〉
ful
of
〈◊〉
&
thret
nyng
/
&
with
a
payne
somwhat
〈◊〉
pe
&
cruel
/
doth
〈◊〉
men
rather
than
punysshe
them
.
What
maner
&
lawe
/
that
lawe
of
the.
xii
.
tables
is
sayd
to
haue
ben
/
whiche
commaunded
that
the
body
of
that
man
shulde
be
cutte
in sonder
/
whiche
was
in
dette
to
many
men
/
&
nat
able
to
paye
&
satisfye
them
.
And
those
poetes
and
wyse
men
of
the
olde
tyme
/
feared
the
vnlerned
multitude
/
&
nat
able
to
be
handled
&
ruled
with
the
reasons
of
philosophy
/
away
from
yuel
doyng
with
the
lyghtnyng
of
Jupiter
/
takyng
vengeaunce
vpon
malefacters
/
with
the
saynynges
of
the
furies
/
the
punysshers
of
great
synnes
/
of
Kadamāthus
iuge
in
helle
/
&
of
other
terrible
&
dredeful
paynes
&
turmentes
/
whiche
the
foules
of
yuel
men
shulde
suffre
there
after
this
lyfe
.
Though
we
do
graunt
to
the
laye
princes
somwhat
of
suche
maner
fay
nyng
/
yet
I
do
nat
thynke
that
it
is
to
be
receyued
in
the
bysshops
/
whiche
professeth
the
doctryn
of
the
truth
of
the
gospel
.
But
who
so
euer
commaundeth
or
maketh
a
lawe
/
casteth
on
an
halter
or
snare
to
bynde
men
/
but
who
so
euer
exhorteth
/
dothe
so
cal
men
to
the
better
thynges
/
that
he
do
nat
take
from
them
their
liberte
Parauenture
some
man
wyl
say
/
an
exhortation
is
to
weake
a
thyng
and
of
to
smal
strength
:
it
is
nedeful
to
commaunde
&
make
lawes
/
for
the
sturdy
&
vnruly
persons
.
Me
semeth
the
contrary
.
Oftentymes
/
more
is
obtayned
&
gotten
with
fatherly
exhortation
/
than
with
tyrannycal
&
cruel
exaction
.
Let
this
be
counted
a
lye
/
yf
we
do
nat
fynde
it
trewe
by
dayly
experience
in
our
wyues
&
children
/
&
except
Roboam
to
his
great
hurte
&
myschefe
hath
taught
it
to
be
trewe
/
whiche
had
yuel
chaunce
&
lucke
/
of
folowyng
the
cruel
&
thret
nyng
counsayle
of
his
yonge
companyons
.
If
the
people
shal
se
one
whi
che
is
a
very
preest
or
bysshop
in
dede
his
exhortation
shal
be
of
〈◊〉
&
strength
.
But
if
open
wicked
〈◊〉
corrupt
&
vnclene
maners
/
grose
ignorance
/
insactable
couetusnes
/
barbarical
crudelyte
/
shal
haue
〈◊〉
hym
vtterly
out
of
fauour
with
the
people
:
what
shal
it
auayle
or
profyte
to
commaunde
&
to
make
constitutions
?
They
whiche
wyl
nat
obey
/
shal
synne
more
greuously
for
cause
of
their
contumacy
&
stubbernesse
and
they
whiche
shal
obey
onely
for
seare
/
shal
deserue
nothyng
at
al
/
or
els
very
lytel
/
for
asmoch
as
no
man
sulfylleth
the
precepte
/
which
fulfulleth
it
/
beyng
compelled
ther
vnto
by
violence
.
ye
/
&
parauenture
his
ypocrisy
doubleth
the
offence
:
It
lyeth
than
most
of
al
in
our
owne
selues
that
oure
exhortation
/
be
it
neuer
so
gentel
&
louyng
/
may
be
of
authorite
&
regarded
amonge
the
people
.
Therfore
they
do
very
wel
/
whiche
prouydeth
that
the
authorite
of
the
prelates
may
be
saued
/
but
they
prouyde
very
yuel
for
it
/
which
wyl
haue
it
to
be
saued
&
mayntayned
hose
non
other
wise
than
with
threttes
&
feare
.
But
in
the
meane
season
it
is
rizt
and
accordyng
/
that
some
prouision
be
made
to
saue
the
lyberte
of
the
slocke
,
as
moche
as
equite
requereth
/
for
it
also
hath
a
certayne
authorite
belongyng
to
it selfe
/
&
that
no
small
or
lyght
authorite
.
Doth
nat
custome
〈◊〉
&
disanul
a
lawe
/
in
so
moche
that
a
lawe
is
nat
worthy
to
be
called
a
lawe
/
except
it
be
approued
by
the
consente
of
the
people
/
whiche
grudgeth
nat
to
vse
it
?
What
thing
hath
disanulled
&
made
of
no
strenght
/
so
many
constitutions
made
in
the
last
counsayle
/
called
Consilium
lateranens
/
which
began
vnder
pope
July
the
seconde
/
&
was
fynisshed
&
ended
vnder
pope
Leo
the
tenth
.
☞
Was
it
not
the
custome
&
vsage
of
the
people
/
which
were
neuer
mided
to
obey
the
constitutions
&
decrees
whiche
were
made
in
that
counsayse
.
Doutlesse
such
is
the
voice
of
the
people
/
whiche
same
also
is
called
the
voice
of
god
/
such
is
the
authorite
of
the
fre
multytude
:
a
regarde
&
respecte
of
the
which
is
mete
to
be
had
/
as
of
tentymes
as
it
goth
nat
a
wry
from
the
rule
of
vertue
&
holynesse
.
Wher fore
he
shal
gyue
good
counsayle
/
who
so
euer
wyl
so
moderate
&
order
his
counsaile
/
that
both
partes
be
prouyded
for
indifferently
.
Nowe
as
concernyng
the
offendyng
of
our
neighbours
conscience
/
howe
moche
it
is
to
be
regarded
/
let
vs
consyder
in
fewe
wordes
.
☞
Our
capitayn
and
mayster
Jesu
Christ
/
somtyme
regardeth
the
offendyng
of
other
men
/
and
applyed
him selfe
to
auoyde
the
same
.
Agayn
at
another
tyme
here
garded
it
nat
/
that
the
phariseis
were
offended
.
He
wolde
be
born
of
a
maried
woman
/
he
was
circumcised
/
he
obserued
the
ceremonyes
apoynted
and
commaunded
in
the
lawe
/
he
dyd
faste
/
lest
any
thyng
might
haue
be
layde
agaynst
hym
/
wherin
it
mizt
appere
of
lyklyhode
that
he
had
don
wickedly
/
or
contrary
to
iustice
.
But
he
dyd
nat
cesse
to
preche
his
father
/
he
dyd
nat
cesse
to
teche
the
heuenly
philosophy
/
he
cessed
nat
to
do
good
to
al
men
/
he
feared
not
to
heale
men
on
the
sabbot
day
/
though
the
phari
seis
were
greued
with
these
thinges
/
he
gaue
occasyon
to
Herode
also
to
be
offended
/
to
whom
he
wold
make
non
answere
/
&
therfore
Herode
dispised
him
.
And
in
a
certayne
place
/
whan
he
was
warned
&
tolde
/
that
the
phariseis
were
offended
:
What
answere
made
he
?
Let
them
alone
(
saith
he
)
they
are
blynde
gydes
of
the
blynde
.
Accordyng
to
his
enfample
/
the
apostels
also
in
many
thynges
applyed
themselues
to
the
infir
myte
&
weaknesse
of
the
iewes
/
feste
any
thynge
myght
haue
hyndred
or
letted
the
course
&
goynge
forwarde
of
the
gospel
.
But
yet
dyd
they
nat
in
al
thynges
/
nor
at
al
tymes
auoyde
the
offendyng
of
al
men
/
for
the
iewes
coulde
nat
with
any
cryenge
out
of
them
/
cause
them
to
compel
the
gentyls
to
be
circumcised
.
This
thing
onely
they
dyd
for
a
season
/
hauing
respecte
to
the
inuyncyble
ꝑtynacy
&
fro
wardnesse
of
the
iewes
/
that
they
commaunded
the
gentyles
to
abstayne
from
fornycation
/
from
the
blode
/
and
from
the
beest
which
was
suffo
cated
/
&
from
the
flesshe
which
was
offred
in
sacrifyce
to
ydols
.
Paule
dyd
shaue
of
the
heer
of
his
heed
/
he
vsed
the
maner
&
ceremonys
of
the
iewes
/
in
the
feestes
called
the
Nudi
pedales
:
he
dyd
purifye
him selfe
among
other
in
the
temple
/
to
th
entent
that
he
mought
mytigate
&
pacifye
the
mynde
of
certayn
persons
/
whiche
were
redy
to
haue
reysed
vp
sedition
&
stryfe
.
But
although
he
dyd
these
thynges
/
yet
where
so
euer
he
mought
〈◊〉
he
spake
agaynst
them
/
he
confesseth
&
knowlegeth
that
it
is
sauful
to
eate
al
maner
meates
/
but
a
chaunce
salleth
other
whyles
/
that
it
is
nat
expedient
to
vse
this
lyberte
.
He
〈◊〉
to
vs
the
lyberte
of
the
gospel
/
but
charite
whiche
measureth
al
thynges
by
the
profyte
of
the
neighbour
/
other
whiles
wyllyngly
forgoth
of
her
ryght
and
lyberte
/
but
nat
vtterly
in
euery
thyng
/
neither
contynually
&
at
al
〈◊〉
/
but
in
the
meane
season
striueth
to
her
power
agaynst
the
infyr
mite
&
weaknesse
of
them
which
vndiscrete
discrete
are
offended
without
cause
/
and
for
thynges
of
smal
value
/
vn
tyl
that
they
also
do
profyte
&
grow
vp
to
suche
strength
of
spirite
/
that
they
be
no
longer
offended
with
those
thinges
/
which
of
their
own
nature
are
neither
good
nor
yuel
.
Paule
as
concernynge
the
vse
of
meates
/
other
whyles
among
the
iewes
was
made
as
a
iewe
/
to
th
ende
that
he
myzt
wynne
the
iewes
to
Christ
.
Agayne
among
the
gentyles
he
became
a
gen
tile
/
to
wyn
them
also
But
it
shulde
be
an
vnsemely
thing
&
against
reason
/
if
any
man
no
we
a
dayes
also
wolde
lykewise
among
the
iewes
become
a
iewe
/
abstaynyng
from
the
meates
whiche
are
forbydden
&
nat
lauful
to
be
eaten
among
them
/
〈◊〉
he
myght
ronnein
to
the
hatered
of
the
iewes
.
Ye
moreouer
Paule
rebuketh
Peter
/
by
cause
that
(
whan
the
doctryne
of
Christ
was
so
publysshed
and
sprede
abrode
/
that
it
was
mete
&
accordynge
for
the
iewes
beyng
taugh
&
monisshed
to
haue
forsaken
&
caste
away
their
superstitious
weaknesse
)
yet
he
/
lest
he
shuld
haue
offended
the
iewes
/
dyde
withdrawe
him selfe
from
the
company
of
the
gentyles
/
and
wolde
nat
eate
with
them
/
and
so
auoydyng
to
offende
the
iewes
/
he
fell
in
to
a
more
greuous
offendyng
of
the
gentiles
.
That
tyme
was
/
as
a
man
wolde
say
/
the
infancy
and
fyrst
age
of
the
gospel
.
And
the
relygion
of
the
lawe
which
they
had
lerned
and
receyued
of
their
forefathers
/
&
whiche
also
was
confyrmed
by
long
vsage
and
custom
/
was
so
faste
grounded
and
roted
inwardly
in
the
myndes
of
the
iewes
/
that
this
affection
for
a
season
was
to
be
pardoned
&
to
be
suffred
in
them
/
for
as
moche
as
it
dyd
springe
and
ryse
of
an
honest
cause
and
coulde
nat
sodainly
be
agayne
〈◊〉
out
of
the
myndes
os
men
.
Moreouer
of
this
offendyng
/
great
ieopardy
shulde
haue
folowed
.
☞
The
nation
of
the
iewes
/
which
toughly
cleued
to
the
custome
vsed
of
their
forefathers
/
was
tourned
to
the
hatered
of
the
gospel
.
The
gentyles
so
hated
and
abhorred
the
bur
thayn
of
Moyses
lawe
/
that
many
of
them
coulde
fynde
in
their
hertes
rather
to
haue
renounced
Christe
agayne
/
than
to
receyue
the
ceremonyes
&
lawe
of
the
iewes
.
And
whan
nothyng
is
more
abhomynable
than
idolatry
/
yet
he
that
dydeate
of
the
flesshe
whiche
was
offred
in
sacryfyce
to
an
idole
at
that
tyme
/
gaue
a
sykely
occasyon
to
be
suspected
/
as
though
he
dyd
fauour
and
agree
to
the
superstition
of
them
/
with
whom
he
dyd
eate
.
And
yet
cryeth
Paule
/
euen
in
this
also
/
the
lawe
to
be
abro
gated
and
of
no
strength
:
he
cryeth
that
an
ydole
is
nothynge
/
that
the
flesshe
offred
to
an
idole
is
nothyng
els
/
but
as
other
flesshe
is
:
he
rebuketh
that
man
/
who
so
euer
wyttingly
offendeth
his
brother
with
his
eatyng
.
But
agayne
he
chydeth
hym
/
whiche
iugeth
another
mannes
conscience
in
meate
or
drynke
/
&
whiche
speketh
yuel
of
his
brother
for
the
meate
sake
/
for
the
which
he
gyueth
thankes
to
the
goodnesse
&
lyberalyte
of
the
lorde
/
which
hath
created
and
made
al
thynges
/
to
the
behoue
and
vse
of
men
.
He
scorneth
the
folysshe
wysedome
of
them
/
whiche
as
though
they
had
taught
a
certayne
great
thyng
/
dyd
saye
.
Touch
nat
/
taste
nat
/
handyl
nat
.
As
the
superstitious
choyse
of
meates
which
the
iewes
vsed
by
the
counsayle
&
authorite
of
Paule
hath
begon
to
〈◊〉
dispi
sed
/
after
that
the
gospel
is
nowe
suffyciently
publysshed
&
openly
knowen
.
So
of
lykelyhode
it
semeth
/
that
the
meate
offred
to
an
ydole
/
is
to
be
dispysed
/
seyng
that
it
is
nowe
suffyciently
knowen
/
that
christen
men
may
with
pure
and
clene
conscience
eate
al
maner
of
meates
/
accordyng
to
the
necessyte
of
the
body
/
gyueng
thankes
to
him
/
whiche
hath
ordayned
and
prouyded
al
thynges
that
are
in
this
worlde
/
for
his
worshippers
.
Whan
he
him
selse
is
lorde
of
al
thinges
/
and
whiche
wolde
nothyng
to
be
impure
or
vnclene
to
those
persons
/
whyche
be
pure
and
clene
.
Wherfore
to
conclude
/
seyng
that
the
lauful
cause
to
be
offended
/
cesseth
:
Seyng
also
that
the
kyngdom
of
god
is
neither
meate
ne
drinke
/
&
seyng
that
the
abstaynyng
from
certayne
meates
/
prouoketh
the
moste
parte
of
ryche
men
to
superfluyte
&
delycate
fare
/
&
dothe
cruelly
greue
and
payn
the
poore
men
.
It
is
to
be
consydred
and
loked
on
/
whether
we
ought
to
stryue
so
greatly
as
we
do
for
suche
maner
constitutions
.
In
that
tyme
wherof
we
spake
before
/
the
apostels
for
a
season
dyd
that
thing
which
they
thought
most
expedient
for
the
fortheraunce
of
the
gospel
/
which
than
was
yonge
and
newe
begon
.
Somwhat
they
applyed
them selues
to
the
affections
of
men
/
remaynynge
of
the
maner
of
lyueng
whiche
they
had
vsed
aforetyme
.
And
that
they
so
dyd
/
it
was
but
for
a
season
/
of
charite
and
not
of
right
or
necessyte
/
and
they
dyde
nat
so
in
al
thinges
nor
at
al
tymes
neither
yet
without
spekyng
agaīnst
suche
infyrmite
/
as
we
haue
sayde
before
.
But
no
we
adayes
/
how
for
tuneth
it
that
occasyon
to
be
offended
is
takenne
of
suche
thynges
/
the
vse
wherof
is
nat
forbydden
by
the
gospel
/
but
rather
the
forbidders
of
them
are
condempned
by
the
writynge
of
Paule
the
apostel
.
Forbyddynge
(
sayth
he
)
the
meates
/
whiche
god
hath
created
to
be
eaten
/
and
forbyd
to
mary
or
wedde
.
Finally
howe
farforthe
semeth
the
greuyng
or
offending
of
our
neighbour
to
be
auoyded
?
Paule
dyd
forbeare
and
abstayne
from
the
flesshe
which
was
offred
to
an
idole
/
but
nat
except
he
had
ben
warned
afore
/
that
it
was
sacrifyced
to
ydoles
.
But
the
same
Paule
dyde
eate
all
maner
meates
/
askyng
no
question
/
for
hurtyng
another
mannes
conscience
.
And
yet
in
this
thynge
/
wherof
we
do
nowe
speke
/
the
offendyng
of
other
mennes
conscience
myght
be
auoyded
/
without
any
great
grefe
or
incommodite
:
for
he
that
for
a
season
dyd
refrayn
from
flesshe
offred
to
an
ydole
/
had
other
flesshe
at
hande
which
he
mizt
〈◊〉
.
If
any
man
dyd
〈◊〉
from
builes
flesshe
whiche
was
offred
to
Neptunus
/
he
myght
eate
partrych
or
capon
/
whiche
was
nat
offred
to
any
false
god
:
and
yet
dyd
they
nat
so
moche
as
abstayne
from
flesshe
which
was
offred
to
idoles
/
but
one
ly
whan
they
sawe
occasion
.
Some
man
abstayned
from
swynes
flessh
and
dyd
eate
a
plouer
.
But
nowe
a
dayes
whan
for
the
most
parte
of
the
hole
yere
/
the
eatynge
of
al
maner
flesshe
is
forbydden
:
thynkest
thou
it
right
or
reason
/
that
I
for
the
weaknesse
and
superstityousnesse
of
this
man
or
that
/
shulde
stande
in
ieoperdy
of
my
helth
and
of
my
lyfe
/
seing
that
by
this
tyme
/
all
christen
men
ought
to
haue
ben
taught
/
that
they
shulde
nat
iuge
their
neyghbour
by
suche
maner
thynges
?
But
if
it
seme
to
be
/
that
chusten
charite
so
moche
ought
to
apply
it selfe
to
the
weke
wekenesse
of
vnlerned
or
superstycyous
persones
/
that
to
auoyde
the
offendyng
of
them
/
we
wolde
haue
hym
whiche
is
stronge
in
conscyence
/
to
ronne
in
to
ieopardy
of
his
helth
or
of
his
lyfe
.
Why
do
we
nat
that
same
/
in
those
thynges
wherin
is
iust
and
manyfest
occasyon
of
offendyng
other
men
.
There
be
prelates
of
the
church
/
whiche
whan
they
haue
yere
ly
rentes
and
possessyons
/
so
great
/
that
they
maye
compare
in
rychesse
with
any
kynges
/
yet
neyther
they
do
teache
that
people
/
and
besydes
that
lyueth
wickedly
/
euyn
in
the
open
syght
of
the
people
/
so
that
the
vnlerned
men
are
offended
therby
.
But
here
in
this
thyng
/
we
do
nothynge
regarde
the
offendynge
of
their
consciences
/
but
rather
of
the
persons
.
We
do
require
so
gret
fyrmyte
and
strength
/
that
they
are
commaunded
to
beleue
/
excepte
they
had
leauer
be
counted
heretykes
/
that
what
so
euer
thynge
is
done
by
them
/
outher
whan
they
lose
or
bynde
/
or
whan
they
blesse
or
curse
/
or
els
whan
they
graunt
forth
pardons
or
restrayne
them
/
is
of
the
same
strength
/
as
if
it
had
be
don
by
the
apostel
Paule
/
Andrewe
or
Iames.
And
yet
this
offendynge
of
the
people
ryseth
of
a
thyng
which
of
the
owne
kynde
and
nature
is
so
yuel
/
that
though
men
wolde
take
none
occasyon
therof
to
be
offended
/
yet
ought
it
to
be
auoy
ded
and
eschewed
/
for
as
moche
as
it
offendeth
the
eyes
of
god
.
Besyde
this
/
though
al
maner
of
backbytige
appereth
to
eche
man
for
to
be
vnlauful
/
and
a
greate
synne
:
yet
in
this
thyng
we
do
nat
regarde
the
of
fendyng
of
weake
persons
/
but
bol
boldely
strongly
we
folowe
oure
owne
appetyte
and
affection
.
In
these
thynges
onely
whiche
are
so
lauful
/
that
who
so
euer
forbyddeth
them
/
nedeth
great
defence
/
leste
he
myght
seme
to
do
clene
agaynste
the
doctryne
of
the
gospel
:
so
moche
we
do
regarde
the
offendynge
of
weake
persons
/
that
for
the
folysshe
superstition
of
them
/
we
wolde
haue
our
brother
to
stande
in
ieopardy
of
his
lyfe
/
rather
than
to
eate
certayn
metes
/
whiche
are
necessary
for
him
.
Is
nat
this
to
transgresse
the
com
maundementes
of
god
/
for
the
traditions
of
men
?
I
knowe
right
wel
most
exellent
prelate
/
that
your
holynesse
hath
sayd
a
prety
whyle
ago
for
what
entente
are
these
so
many
thynges
spoken
?
Is
it
to
disalo
we
the
choise
of
meates
/
whiche
the
vse
and
custome
of
the
churche
hathe
alowed
/
and
yet
dothe
alowe
?
To
speke
the
truthe
playnly
/
as
I
do
〈◊〉
:
I
wolde
fayne
that
al
thynges
whiche
are
of
this
kynde
and
sorte
/
or
els
at
the
lestwise
/
the
exaction
of
suche
thynges
were
clene
rydde
out
of
the
way
/
so
that
what
so
euer
were
abated
or
taken
away
from
ceremonyes
/
shulde
be
added
to
the
exercyses
and
workes
of
trewe
holynesse
.
And
so
that
as
moche
as
the
iudaical
and
superstitious
maner
of
lyuyng
shulde
decreace
and
be
minisshed
/
so
moche
the
trewe
christian
maner
of
lyueng
/
myzt
encreace
and
be
augmented
.
But
if
the
commen
sorte
of
vnlerned
persons
/
can
nat
vtterly
be
kepte
in
doyng
their
dewty
/
with
out
suche
maner
of
ceremonyes
/
yet
I
wolde
nat
the
christian
lyberte
to
be
clogged
with
very
many
suche
/
I
wolde
nat
the
consciences
to
be
so
bounde
/
that
they
shulde
beleue
that
they
dyd
deedly
synne
if
they
dyd
eate
/
except
it
were
don
of
a
froward
/
a
stubburne
/
and
a
disobedient
minde
.
I
wolde
nat
that
of
an
vnresonable
iugement
and
clene
out
of
order
/
those
thynges
shulde
be
so
gretly
regarded
/
whiche
of
them selues
are
almost
of
no
value
.
And
those
thynges
nothing
regarded
and
sette
by
/
without
the
whiche
there
can
be
no
good
lyueng
accordyng
to
the
.
But
these
thynges
/
seyng
that
they
be
fast
rooted
by
vse
&
custom
:
I
wolde
nat
that
they
shulde
be
sedy
ciouslye
dispysed
/
but
outher
to
be
put
downe
by
lytel
and
lytel
/
or
els
to
be
taken
awaye
by
the
authoryte
of
the
heedes
and
rulers
/
but
so
taken
away
/
that
in
the
meane
season
the
people
shuld
be
called
and
exhorted
to
better
thynges
.
But
here
parauenture
some
man
wyl
obiecte
&
laye
agaynst
me
/
that
suche
maner
ceremonys
/
though
they
do
nat
moche
good
/
or
be
nat
greatly
profytable
/
at
the
lestwyse
they
do
no
hurte
/
ye
/
and
this
ferforth
dothe
helpe
to
good
lyuenge
/
that
they
putte
vs
in
remembraunce
of
trewe
&
inwarde
holynesse
/
and
are
as
guydes
or
lea
ders
/
to
enduce
the
weake
and
vnlerned
persones
to
trewe
vertue
/
lykewise
as
the
lawe
of
Moyses
was
to
the
iewes
:
And
we
do
se
/
howe
gret
the
weaknesse
is
of
christen
men
also
.
The
eatyng
of
flesshe
forbydden
putteth
vs
in
remembraunce
&
teacheth
/
that
al
ryote
and
superfluyte
and
what
so
euer
thyng
is
wonte
to
folowe
superfluyte
/
are
to
be
auoyded
and
eschewed
.
Fastyng
commaunded
/
putteth
vs
in
remembraunce
&
teacheth
/
that
we
ought
to
abstayn
from
al
vyces
&
synnes
/
for
that
onely
is
the
〈◊〉
that
is
pleasaunt
&
acceptable
to
god
.
If
this
reason
doth
lyke
and
please
so
greatly
/
than
let
vs
be
circumcised
also
/
seyng
that
circumcisyon
bothe
doth
abate
of
the
delectation
&
pleasures
in
gendring
/
&
also
putteth
vs
in
remembraunce
/
that
the
herte
&
mynde
is
to
be
circumcised
/
from
al
grose
&
carnal
affections
.
Let
vs
than
also
slee
bestes
&
make
sacryfice
of
them
/
for
this
thing
putteth
vs
in
remembraunce
/
that
the
brutyssh
&
beestly
affections
of
our
myndes
/
are
to
be
tamed
and
subdued
.
But
that
we
might
be
monysshed
&
put
in
〈◊〉
by
such
maner
of
〈◊〉
res
/
it
is
suffycient
for
vs
/
that
these
thynges
were
in
the
olde
tyme
relygiously
obserued
of
the
iewes
/
for
if
trewe
holynesse
were
nothyng
hyndred
by
ceremonys
/
why
doth
Paule
so
feruēntly
eueriwhere
fyght
agaynst
the
ceremonyes
:
of
the
lawe
of
Moyeses
?
Of
a
certayntie
/
these
thynges
if
there
be
to
many
of
them
and
vnmesurably
vsed
/
oppresseth
the
lyberte
of
the
gospel
.
To
put
our
trust
&
confydence
in
these
thinges
(
as
the
most
parte
of
the
people
dothe
)
is
the
very
pestylence
&
dystructyon
of
trewe
holynesse
/
for
of
these
thynges
/
to
backbyte
thy
brother
/
is
the
venyin
&
poyson
of
the
relygion
of
the
gospel
/
No
doute
of
it
/
Paule
parceyued
these
thynges
very
well
/
whan
he
so
fercely
kept
warre
〈◊〉
the
lawe
of
the
iewes
/
beyng
aboute
to
breake
in
or
to
approch
nye
to
the
maners
&
lyueng
of
〈◊〉
men
.
Ye
/
if
I
had
layser
/
I
coulde
make
you
perceyue
&
vnderstande
/
that
euery
grettest
decay
&
myscheues
of
the
christen
commen
welth
/
hath
spronge
out
&
had
their
begynnyng
of
ceremonyes
.
I
do
nat
alowe
the
stubbernesse
&
disobedient
myndes
of
these
men
/
which
openly
&
scornfully
/
as
in
dispite
of
the
commen
custom
/
hath
eaten
flesshe
.
But
so
farsorth
I
disalowe
them
/
that
I
do
iuge
them
to
be
taught
/
to
be
monysshed
/
&
if
nede
requyre
/
to
be
rebuked
also
/
but
nat
to
be
accused
vnto
the
heed
offycers
&
rulers
/
as
thoughe
they
were
gyltie
of
murdringe
their
own
father
or
mother
.
&
my
iugement
is
/
that
this
mater
is
rather
to
be
dispised
&
made
lyght
of
/
than
to
be
greuously
ham
dsed
.
At
the
lest
wise
for
this
cause
/
lest
of
this
sparke
kyndled
a
gretter
fyre
might
growe
/
&
more
hatered
a
gaynst
the
clergy
/
which
is
to
great
/
and
ouer
moche
al
redy
.
It
doth
displease
me
/
what
so
euer
thyng
pertayneth
to
sedition
&
stryse
.
But
yet
if
no
man
shulde
resyst
&
withstande
suche
maner
ceremonyes
alwayes
increacyng
&
waxing
more
&
more
/
the
syberte
of
the
gospel
shulde
be
distro
yed
for
euer
/
but
there
is
no
man
to
whom
it
is
more
conuenyent
to
with
stande
them
/
than
the
heedes
and
ru
lers
of
the
church
.
So
crope
in
by
ly
tel
&
lytel
the
custom
/
which
hath
made
the
friday
a
fyssh
day
.
Afterward
whan
this
was
wel
〈◊〉
to
passe
/
saterday
also
was
taken
from
vs
/
and
no
we
wednisday
also
is
in
great
ieopardy
.
And
for
suche
maner
ceremonyes
we
se
so
many
men
to
be
sore
afflycte
to
be
in
ieoperdy
/
ye
fynally
to
dye
:
&
we
se
many
men
to
stande
folysshly
in
their
owne
conceyte
/
and
to
thynke
them selues
trewe
cri
sten
men
/
whan
they
are
in
dede
very
iewes
/
and
for
the
trust
&
confydence
which
they
haue
in
these
thynges
/
to
regarde
no
whyt
those
thynges
which
belongeth
to
trewe
holynesse
&
vertuous
lyueng
/
but
the
charite
of
the
gospel
teacheth
vs
/
to
socour
&
helpe
those
whiche
are
in
afflyction
.
The
lyberte
of
the
gospel
/
ought
nat
with
suche
thinges
brought
in
out
of
mesure
/
to
be
called
away
from
more
earnest
&
sadde
studyes
/
and
exercises
or
pastymes
.
☞
And
thus
farforth
be
it
spoken
generally
of
suche
maner
thynges
/
nat
bycause
I
wolde
defende
those
presump
tuous
&
disobedyent
persons
/
but
the
your
wysedom
/
after
that
the
circumstaunces
of
the
cause
be
examyned
and
discussed
/
might
prouyde
&
loke
aboute
/
that
neyther
more
nor
lesse
were
done
/
than
the
thyng
it selfe
requireth
.
NO
we
wyl
I
plede
myn
owne
cause
in
fewe
wordes
/
nat
bycause
I
haue
gyuen
occasyon
to
any
good
man
for
to
be
offended
/
for
that
whiche
I
dyd
/
I
wolde
nat
haue
ben
a
〈◊〉
to
haue
done
it
/
if
Christ
hym selfe
had
sytten
at
the
same
table
with
me
.
For
I
was
in
that
state
/
that
any
man
wolde
haue
〈◊〉
me
more
worthy
to
be
piteed
than
to
be
rebuked
.
But
that
nat
withstan
dyng
/
I
wyl
nat
suffre
that
amonge
those
which
knoweth
nat
the
mater
as
it
is
in
very
dede
/
any
man
myzt
cloke
his
owne
boldnesse
by
myne
example
/
or
by
my
necessyte
defend
his
owne
vndyscrete
presumption
.
Fyrst
I
dyd
nat
〈◊〉
or
exhorte
any
man
to
eate
flesshe
without
necessytie
/
but
rather
I
taught
/
that
the
commen
custom
is
to
be
folo
wed
and
obserued
.
I
my selfe
haue
suche
affection
to
warde
flesshe
/
that
if
I
myght
mayntayn
&
saue
my
lyfe
with
pees
&
fetches
/
I
wolde
neither
desyre
flesshe
ne
〈◊〉
.
Moreouer
nat
withstandyng
that
I
am
wont
al
most
eche
lent
to
be
in
greate
ioꝑdy
/
by
the
reason
of
weaknesse
&
sicklynesse
of
my
body
/
and
of
a
certayne
natural
hatered
that
I
haue
to
wardes
fysshe
.
In
so
moche
that
the
physycions
haue
oftentymes
called
on
me
/
and
counsayled
me
to
helpe
my selfe
by
eatyng
flesshe
.
vet
I
dyd
neuer
folowe
their
counsayle
/
but
ones
in
Italye
(
whan
the
phisycion
had
thretned
me
than
certayn
dayes
/
that
there
was
none
other
way
with
me
but
dethe
/
vnlesse
I
wolde
folowe
his
counsayle
.
And
yet
for
al
that
/
I
dyd
after
his
counsayle
but
a
fewe
dayes
onely
/
and
thus
farsorth
/
that
I
dyd
eate
the
brothe
of
flesshe
tempred
with
the
〈◊〉
of
egges
/
abstaynyng
from
the
flesshe
selfe
/
whiche
although
my
minde
had
desyred
yet
my
stomake
wolde
nat
haue
receyued
/
so
weake
and
feble
it
was
at
that
tyme
:
&
nowe
a
fewe
dayes
in
this
lent
/
and
that
by
the
commaundement
of
the
phisycion
/
&
nat
with
out
lycence
and
pardone
of
the
pope
/
whose
bulles
I
haue
hadde
redy
to
shewe
these
certayn
yeres
/
yet
dyd
I
neuer
vse
them
afore
nowe
/
as
concernynge
the
eatynge
of
flesshe
.
Admytte
that
I
dyd
this
without
that
phisycions
authorite
.
What
phisycion
knoweth
better
this
my
weake
body
than
my selfe
?
But
the
case
put
/
that
I
had
done
it
without
any
pardon
or
lycence
:
Doth
nat
necessyte
excuse
better
than
any
pardone
?
Fyrst
consyder
myne
age
/
the
weaknesse
&
crachynesse
of
my
body
almost
contynual
/
consyder
the
labour
and
traueyle
of
iournayeng
/
the
labours
in
studyeng
/
wherin
I
am
busyed
contynually
/
aboue
the
strength
of
bothe
my
body
&
mynde
.
Moreouer
/
the
murre
&
fleme
/
nay
rather
a
very
pestylence
payned
&
vexed
me
almoste
.
xx
.
dayes
.
The
same
hauyng
recourse
after
a
certayn
space
betwene
/
helde
me
bothe
longer
and
more
greuously
.
Besydes
this
/
a
ly
tel
before
lent
/
the
stone
toke
me
with
a
marueylous
payne
&
turmentynge
of
al
my
body
.
This
disease
though
it
be
most
sharpe
&
cruel
&
most
redy
paryl
&
ieopardy
is
in
it
of
all
diseases
(
for
women
are
nat
in
more
ieopardy
of
lyfe
whan
they
traueyle
of
chylde
)
yet
almost
euery
seconde
day
it
had
recourse
to
me
/
so
that
with
a
wretched
and
a
paynful
frutefulnesse
/
I
dyd
〈◊〉
in
one
day
/
and
traueyled
the
nexte
day
/
&
in
the
thirde
was
delyuered
.
What
wise
man
wolde
nat
say
that
I
had
ben
a
murdrer
of
myne
owne
selfe
/
if
I
had
abstayned
from
flesshe
beyng
in
that
case
?
He
that
wyl
folowe
Erasmus
/
lette
him
solowe
him
in
euery
poynt
/
and
he
shal
nat
be
blamed
.
Nowe
what
perteyneth
the
example
of
Erafmus
/
to
them
whiche
are
stronge
&
in
good
helth
/
whiche
ar
ydel
/
which
are
dronken
/
which
eateth
in
dispyte
or
for
a
scorne
/
nat
for
any
necessyte
.
Nowe
there
remayneth
one
doute
/
as
concernyng
the
offendyng
of
weake
persons
.
I
do
nat
deny
but
that
christian
chary
charytie
counsayleth
/
in
euery
thynge
as
moche
as
maye
be
/
to
prouyde
that
weake
persons
haue
none
occasyon
gyuen
to
them
wherfore
they
might
be
offended
.
I
here
Paule
redy
to
abstayne
from
the
eatyng
of
flesshe
al
his
lyfe
long
/
rather
than
that
he
wolde
offende
his
neyghboure
with
his
eatynge
.
But
the
same
Paule
/
as
we
haue
sayd
before
:
doth
chyde
and
rebuke
those
which
〈◊〉
their
brother
for
meate
or
drinke
.
And
in
the
meane
season
he
reckeneth
them
to
be
most
pestylent
/
whiche
dyd
for
bydde
to
eate
the
meates
whiche
god
hath
ordeyned
to
the
vse
of
man
.
☞
Why
doste
thou
(
sayth
he
)
〈◊〉
another
mannes
seruaunt
?
he
standeth
or
〈◊〉
to
his
lorde
or
master
&
wherfore
am
I
iuged
of
another
mannes
conscyence
in
that
thynge
/
for
the
which
I
gyue
thankes
to
god
?
He
that
eateth
/
lette
him
not
dispyse
him
that
doth
nat
eate
:
And
he
that
eateth
nat
/
let
him
nat
iuge
that
parsone
whiche
eateth
.
After
the
mynde
than
&
iugement
of
Paule
/
he
is
the
weaker
person
of
the
two
which
doth
nat
eate
.
And
he
synneth
more
greuously
/
which
iugeth
one
that
is
better
than
him self
/
&
to
whom
he
ought
rather
to
haue
gyue
place
.
And
yet
charite
/
whiche
attempreth
&
applyeth
her selfe
to
al
men
/
gyueth
place
for
a
season
to
the
weaknesse
of
this
persone
/
if
he
be
offended
of
any
probable
or
lykly
cause
/
&
if
he
can
nat
be
amended
:
but
nat
vtterly
in
euery
thynge
/
&
at
al
tymes
.
For
there
is
some
thyng
/
wherin
the
weake
person
is
to
be
monysshed
and
taught
.
Ther
is
/
wherin
he
is
to
be
rebuked
or
repreued
.
There
is
also
/
wherin
he
is
to
be
dispysed
/
for
els
by
conty
nual
applyeng
to
their
myndes
/
to
do
nothyng
els
/
but
norisshe
the
disease
&
sickenesse
of
weake
persons
in
conscyence
/
is
the
straightest
&
nexte
way
/
to
distroy
al
Euangelycal
holynesse
.
And
yet
Paule
speketh
of
infyrmyte
&
weaknesse
/
whiche
was
welnere
〈◊〉
/
which
by
the
reason
that
they
had
receyued
it
of
their
elders
&
auncesters
/
&
also
of
longe
vsage
&
custome
/
was
so
depely
soken
&
setled
in
the
myndes
of
men
/
that
it
coulde
nat
sodaynly
be
plucked
out
agayn
/
for
so
the
iewes
coulde
nat
suffre
the
lawe
to
be
abrogat
and
disanussed
/
in
whiche
they
were
born
&
brought
vp
/
&
had
contynued
in
the
relygious
obseruation
therof
to
their
olde
age
.
So
some
man
of
the
gentyls
/
if
he
shulde
haue
sene
a
christen
man
syttyng
at
the
table
among
company
/
where
was
set
afore
them
flesshe
/
whiche
had
ben
offred
to
ydols
/
he
coulde
nat
but
suspecte
/
that
that
christen
man
dothe
consente
to
the
superstition
of
them
/
with
whom
he
kepte
company
at
meale
.
And
yet
for
al
that
/
Paule
cryeth
out
stoutly
&
boldly
in
the
meane
season
that
an
ydole
is
nothing
/
&
that
it
is
lau
sul
to
eate
what
so
euer
thyng
is
solde
in
the
shambles
.
He
cryeth
/
that
the
ceremonyes
of
the
lawe
/
whiche
were
ordayned
for
a
season
/
ought
to
be
abolysshed
&
put
a
way
/
whan
the
gospel
shulde
take
place
&
be
of
strength
.
And
to
make
an
ende
/
he
withstode
Peter
/
&
rebuked
hym
to
his
face
/
bycause
he
was
nat
yet
bol
de
to
set
lyght
by
the
vayn
offendyng
of
the
iewes
.
Therfore
it
was
another
kynde
&
maner
of
offendynge
the
neighbour
/
wherof
Paule
dyd
speke
/
the
occasyon
wherof
rose
by
reason
of
a
rooted
custom
/
whiche
they
had
vsed
in
their
lyfe
afore
ledde
.
But
we
gendre
&
seche
dayly
to
our selues
/
newe
mater
&
occasyons
to
be
offended
after
this
maner
&
〈◊〉
though
we
do
se
and
perceyue
wel
ynough
/
ho
we
greate
hurte
&
hynderaunce
of
trewe
holynesse
hath
growen
therof
to
the
lyfe
of
men
.
Paule
suffreth
the
weake
persons
/
but
vpon
this
hope
:
that
they
wolde
profyte
&
growe
vp
to
syrmyte
&
strength
of
conscience
.
We
do
〈◊〉
&
〈◊〉
al
togider
to
ceremonyes
/
hauynge
no
mynde
or
regarde
of
those
thynges
/
whiche
alone
dothe
make
be
trewly
vertuous
&
good
lyuers
.
But
to
returne
agayn
to
myne
owne
cause
howe
so
euer
the
mater
standeth
/
as
concernyng
the
auoydyng
of
offendynge
our
neighbour
/
neither
in
this
thynge
shal
any
man
thynke
(
as
I
trowe
)
that
there
lacketh
in
me
charite
/
couetyng
to
gyue
place
to
the
infyrmyte
&
weaknesse
of
my
neyghbour
.
I
had
ordayned
the
popes
pardon
/
as
a
preseruatyue
agaynst
suche
maner
offences
/
for
I
do
nat
se
for
what
other
vse
it
is
good
or
ꝓ
fytable
to
me
.
furthermore
/
as
mo
che
as
I
myght
/
I
dyd
eate
flesshe
se
cretely
.
ye
/
moreouer
I
dyd
vtterly
abstayn
from
flesshe
/
euyn
to
the
manyfest
and
open
ieopardy
of
my
lyfe
/
oftentymes
disobeynge
the
cousayls
of
phiscyciens
.
What
can
I
do
more
/
excepte
that
(
for
to
auoyde
the
supersticyous
weaknesse
/
I
wyl
nat
say
the
peruerse
masyce
of
certayne
persones
/
whiche
fyndeth
sautes
with
euery
thynge
)
I
shulde
also
dye
.
He
shulde
be
an
vncharytable
man
(
I
trowe
)
whiche
wolde
requyre
this
thynge
of
me
/
&
I
my selfe
shulde
be
a
manqueller
/
if
I
wolde
do
accordynge
to
his
request
.
It
belongeth
to
the
charite
of
a
christen
man
/
to
interprete
and
iuge
euery
thyng
to
the
best
/
what
so
euer
maye
be
done
with
a
good
mynde
&
purpose
.
And
those
which
be
lerned
in
the
christen
faithe
/
ought
to
haue
knowen
that
fastynge
&
eatynge
of
fysshe
/
was
nat
commaunded
&
apoynted
for
them
which
are
in
ieoperdy
by
the
reason
of
sicknesse
/
but
to
such
whiche
are
in
ieoperdy
by
reason
of
rancknesse
&
wantonnesse
of
the
flessh
.
But
if
any
man
yet
be
very
suꝑstitious
/
if
he
that
eateth
flesshe
/
do
monyssh
and
counsayle
him
by
these
wordes
.
Brother
/
let
nat
myne
example
any
thing
offende
you
/
I
am
constrayned
to
do
that
I
do
/
wolde
god
I
were
more
helthy
:
I
am
glad
of
〈◊〉
strength
&
helth
/
do
nat
you
wrongfully
accuse
my
feblenesse
&
weakenesse
.
He
hath
sufficiently
(
as
I
wene
)
dis
charged
his
own
conscience
:
but
no
we
to
make
an
ende
.
In
lyke
maner
as
I
do
iuge
them
worthy
to
be
sharpely
rebuked
/
whiche
of
a
sedytious
presumption
&
boldnesse
/
dothe
violate
&
breake
the
commen
custome
/
namely
suche
a
custome
which
is
nat
contrary
to
trewe
holynesse
&
gode
lyueng
Some
semeth
that
the
curates
&
preachers
shulde
do
very
wel
/
if
by
the
authorite
the
bysshops
/
they
dyd
denounce
fastyng
to
the
people
/
in
this
wyse
.
Derely
the
hole
lyfe
of
chrysten
men
ought
by
contynual
sobernesse
to
be
a
certayn
fast
/
nat
onely
from
meates
/
but
moch
more
from
al
maner
riote
/
&
from
al
pleasures
of
this
worlde
/
from
carnal
affections
or
desyres
of
the
flessh
/
whiche
warreth
alwayes
agaynst
the
spyrite
.
But
yet
neuerthelesse
/
the
authorite
of
the
church
/
&
the
custom
of
our
elders
&
fore
fathers
/
exhorteth
&
calleth
vpon
vs
/
that
such
as
may
for
strength
of
body
/
for
lauful
age
/
&
plenty
of
substaunce
/
shulde
prepare
their
myndes
with
fastyng
to
the
holy
day
.
But
let
your
fast
be
such
as
becometh
christen
men
/
if
you
wyl
that
it
be
acceptable
&
plesaunt
to
Iesu
Christ
:
let
it
be
an
hole
&
parfyte
fast
.
It
is
the
lest
parte
of
fastyng
/
the
abstynence
of
certayn
meates
:
it
is
an
vnplesaunt
fast
to
god
/
wherby
peace
&
concorde
is
broken
.
They
that
do
fast
/
let
them
gyue
thankes
to
god
for
the
strength
of
their
body
/
whiche
by
abstynence
&
fastyng
/
is
made
more
apte
&
mete
to
godly
thynges
.
And
they
whiche
do
nat
fast
/
let
them
gyue
thankes
to
the
lorde
/
whiche
of
his
lyberalyte
&
goodnesse
/
doth
my
nyster
dyuers
plenty
of
meates
/
to
norisshe
&
conforte
our
weake
&
feble
bodyes
with
al.
They
that
fasteth
/
let
them
nat
stande
therfore
in
their
owne
conceyte
/
as
though
they
dyd
a
gret
&
an
exellent
thing
/
excepte
they
put
to
greatter
and
better
thynges
.
They
whiche
fasteth
nat
/
lette
them
so
moche
the
more
endeuer
by
godly
exercyses
&
workes
/
that
they
maye
make
recompence
&
amendes
for
that
thyng
/
whiche
the
weaknesse
of
body
wyl
nat
suffre
them
to
do
.
He
that
doth
nat
abstayn
/
let
him
nat
trouble
the
commen
custome
/
&
let
him
auoyde
the
offendyng
of
weake
persons
/
as
moche
as
he
may
conuenyently
.
He
that
dothe
abstayne
/
lette
him
beware
the
he
iuge
nat
his
neighbour
(
agaynst
the
doctryne
both
of
Christ
&
the
apostels
)
of
such
thynges
whiche
of
their
own
nature
are
indifferent
/
&
maye
be
done
outher
wel
or
yuel
.
He
doth
lesse
synne
whiche
suppeth
al
his
lyfe
without
any
nede
/
than
he
which
for
meate
or
dri
〈◊〉
sclaundreth
&
backbyteth
his
ney
ghbour
/
whom
accordyng
to
the
commaundement
of
god
/
he
ought
to
loue
as
wel
as
his
owne
selfe
.
Suche
maner
monytions
&
counsayls
/
by
cause
they
helpe
greatly
to
the
purpose
/
are
oftentymes
among
to
be
rehersed
to
the
people
.
Moreouer
this
thing
also
/
I
wolde
sayn
to
be
playn
ly
declared
&
shewed
,
for
the
weake
and
fraysul
consciences
sakes
/
whi
che
constitutyons
bynde
/
and
whom
they
bynde
:
and
whom
they
bynde
nat
:
&
howe
farforth
they
bynde
/
or
nat
bynde
.
Neither
I
do
thynke
in
my
mynde
/
that
so
narowe
boundes
or
meares
are
to
be
sette
&
marked
out
/
in
these
thynges
which
may
be
released
of
man
/
let
these
be
gentyl
and
fauourable
fatherly
charitie
.
But
agaynst
enuy
/
against
back
bytyng
/
agaynst
manslaughter
/
&
agaynst
warres
/
and
such
other
vn to
&
very
pestylences
and
poysons
of
the
christyan
holynesse
:
let
the
authorite
of
the
bysshops
be
sharpe
and
cruel
.
These
thynges
I
thought
best
to
write
to
you
moost
worshypful
man
&
most
vertuous
prelate
/
nat
that
I
wolde
teache
you
whiche
are
moft
lerned
/
or
plede
my
cause
:
and
defende
my selfe
before
youre
hyghnesse
/
whiche
knoweth
bothe
my
labours
in
studies
/
which
I
haue
taken
for
the
commen
profytes
sake
/
&
also
this
my
mynde
/
whiche
desyreth
nothyng
lesse
than
meate
or
drinke
/
and
the
weaknesse
of
my
body
which
is
encreased
by
olde
age
and
this
presente
disease
whiche
cleueth
to
me
and
vexeth
me
to
to
moche
:
But
that
by
you
I
myght
outher
pacifye
or
heale
other
men
/
if
my
dede
happely
hath
offended
any
men
/
or
myne
example
hath
drawen
any
to
ouermoche
lybertie
or
boldenesse
.
And
that
these
thynges
somwhat
largely
hath
ben
dysputed
of
me
:
there
was
none
other
cause
els
/
but
onely
that
I
had
very
good
opi
nyon
of
your
synguler
wysedome
/
and
gentylnesse
or
pacience
.
For
whan
I
dyd
consyder
&
cal
to
my
renembraunce
/
the
noblenesse
of
your
〈◊〉
/
your
most
pure
and
〈◊〉
maners
&
exellent
lernynge
/
ynally
your
synguler
wysedome
/
and
other
gyftes
&
vertues
/
semely
for
a
bysshop
/
I
dyd
nat
feare
/
feste
you
wolde
take
any
thyng
in
to
sus
〈◊〉
/
whiche
were
spoken
somwhat
boldly
&
largely
/
of
the
oflyce
&
dewtie
of
bysshoppes
.
I
pray
god
that
wel
might
your
highnesse
fare
/
most
holy
and
vertuous
prelate
.
At
Basyle
on
Eester
monday
/
The
yere
of
our
lorde
god
.
M.
CCCCC
.
xx
.
ii
.